The author focuses on the role of propositions and images in the constitution of the fictional world of a narrative literary work. He critically examines Martínez-Bonati's idea of the "alienation" of sentence-meanings in images, based on Husserl's notion of fulfillment (Erfüllung). In particular: 1. He points out that not only expressed propositions, but also other (emotional and style-determining) parameters of sentence-meanings and even failures or disturbances in expressing propositions can participate in generating acts of imagination with mimetic functions. 2. He argues that the notion of fulfillment (as applied to sentence meanings) should be extended so as to include all experiences with mimetic function: visual images should be approached as one of the variety of kinds of (literarily-productive) imaginative fulfillment. 3. He rejects the interpretation of fulfillment as alienation (or dissolution) of meanings in images: among other things, he argues that this would eliminate the communicative scheme within which the interpretation of a text of narrative fiction takes place., Petr Koťátko., and Obsahuje poznámky a bibliografii
The study is an attempt at a reconstruction of the course of the Easter celebrations in the church of the Benedictine monastery of St George at Prague Castle from the period around 1200, to when the earliest preserved record is dated, until the 15th century. The first part of the celebration was the Quem queritis dialogue; in the next act the meeting of Mary Magdalene with Christ was played out and in the third part the amassed believers were ceremonially shown the linen from the empty Sepulchre. From the 14th century, the meeting of Mary with the Spice Merchant was included before these three scenes. Where and how these scenes were played is not entirely apparent from the rubrics of the preserved liturgical manuscripts. The showing of the linen probably took place on the stairs to the eastern chancel and according to one of the records from the 14th century at the ‘iron tomb’, which might have been the tomb of Duke Boleslav II, buried in front of the staircase. The first two scenes thus almost certainly took place in the area of the eastern chancel, where the main altar was, initially transformed each year into a temporary Holy Sepulchre. A permanent stone Sepulchre, which was established there between 1344 and 1345, presented an entirely open architecture - which differed from the generally widespread closed coffin-like forms - apparently bearing the relics of St Ludmila in the tomb of green porphyry. From the 14th century, the ritual of Depositio crucis, in which a cross was placed in the Sepulchre, also began to be performed. and Petr Uličný.
The relation between the image and the text in the 15th century is one of the important topical streams of the study of the history of depictions, because the advancement of printing transformed significantly the communicative strategy and way of thinking. The study endeavours to employ these recent approaches for new research and verification of the question of what was on the walls of Bethlehem Chapel. Were they pictures and which pictures? Or were they inscriptions? And what functions could they have had if they had remained unreadable for the absolute majority of the local public? The study also includes research of the nature of the depictions in the Jena Codex, made possible by the issuance of its annotated reproduction (2010). and Milena Bartlová.
V letošním roce si připomeneme padesáté výročí úmrtí Quido Vettera, českého historika přírodních věd, především však historika a didaktika matematiky, středoškolského a vysokoškolského učitele, autora řady odborných i popularizačních studií. Přestože pravděpodobně patří k našim nejvýznamnějším historikům matematiky, neexistuje dosud ani bibliografie jeho prací, ani podrobnější monografie věnující se jeho životu a dílu., Martina Bečvářová., and Obsahuje bibliografii
An analysis of Rádl’s Útěcha z filosofie (The Consolation of Philosophy) reveals it to be a work in which Rádl, ailing and overcome by events, resorts to mere moralising. It is my view that, even here, he maintains the full dynamic unity of wordly reality, which governs life itself, and abstract morality, which is supported by philosophical theories and systems. Despite the fact that many theses and concepts in the Consolation give the impression of a stereotypical moralising of life (“The Moral Order”), we always find in the text, alongside these themes, counterbalancing realist theses (life itself, the individual). I understand this balance between a concrete and a moral approach to human life as the principle reason for treating Rádl as closer to Socrates than to Plato (on the basis of the conception of the difference between Socrates and Plato in “Eternity and Historicity”, I take issue with Patočka’s “Platonic” interpretation of Rádl)., Tomáš Hejduk., and Obsahuje poznámky a bibliografii