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The anticipation of postsecularity in the first Czechoslovak republic as a synthesis and a starting point for the worldwide reputation of Czech literature
Get PDFAutor přítomné studie vychází z teze, že období první Československé republiky bylo počátkem velké, spíše skryté syntézy vedoucí k budování světovosti české literatury a ke kladné kvalitativní změně slovenské literatury. Tato syntéza spočívala v prostupování levicové avantgardy a katolického spiritualismu, jež autor nevidí jako směry nejen protikladné, ale také komplementární s hlubinnými souvislostmi. Prostupování nespočívá jen v osobních vztazích tvůrců (Nezval, Halas, Deml, Zahradníček, Holan aj.), ale i v prolínání idejí a hlavně tvarů a estetických východisek. Cesta k světovosti české literatury je podle autora založena právě na budování tohoto silného vztahu a komplementárního, vícepramennéhoo celku, které anticipuje tzv. postsekularitu, která se projevuje v celém 20. století.The author of the present study expresses the thesis according to which the period of the first Czechoslovak Republic represented the beginning of a big, rather hidden synthesis leading to constructing the worldwide reputation of the Czech literature and to a positive qualitative change of the Slovak literature. The synthesis consisted in the permeation of the leftist avant-garde and Catholic spirituality the author regards not only as contradictory currents, but also as complementary ones with deep links. The permeation does not consist only in mutual personal relations of literary creators (Nezval, Halas, Deml, Zahradníček, Holan and others), but also in the permeation of ideas and mainly forms and aesthetic foundations. The way to the worldwide reputation of Czech literature is based – due to the author – on the construction of this strong, intensive and complementary, multi strand complex anticipating the so-called postsecularity which has been manifested in the whole course of the 20th century
Boundaries of life and death from the viewpoint of Shi\u27i Islamic jurisprudence and the consequences in the field of Islamic bioethics
Get PDFThe article provides an overview of the various opinions, theories and debate concerning the boundaries of human life (the beginning and end of human life) in Shi\u27i Islam and the important consequences in terms of the use of different medical technologies. It considers this issue from the perspective of Shi\u27i jurisprudence in contemporary Iran, in particular on the basis of the published legal decisions of important high-ranking clerics and based on the knowledge shared within the Islamic seminaries in Qom. The study first describes various theories concerning the exact beginning of human life and the phases of Qur\u27anic embryogenesis. The issue of therapeutic abortions is then described and the different views of important Iranian clerics are presented on whether therapeutic abortions can be allowed or not and under what conditions and based on which fiqh arguments. The study further addresses the definition of human death, specifically the very extraordinary case of people with acute brain damage (coma, vegetative state and brain death). It discusses whether brain activity or heart activity is essential for determining human death and presents the views of the clerics on this issue and consequently whether disconnection from medical devices (euthanasia) and organ donation are allowed in these cases. This article draws conclusions on the status of the human foetus (especially before ensoulment) and addresses the reflection over the sources of Shi\u27i Islamic bioethics, in which Islamic jurisprudence has obviously prevailed over Islamic ethics. Together with the modern methodology of Shi\u27i jurisprudence and using rationality (\u27aql) as a basic source, this becomes the basis of a pragmatic and rational attitude towards medical biotechnologies
The problem of courage in Aristotle\u27s doctrine of the mean
No full textNauka o středu představuje jeden ze stěžejních pilířů Aristotelovy etiky a je úzce provázána s jeho pojetím etických zdatností. Ty jsou podle Aristotela flexibilní s ohledem na kontext praktické situace. Pojetí statečnosti se však od ostatních etických zdatností liší. Předně je zde problém dvou emocí, které Aristotelés přisuzuje zdatnosti statečnosti. Dále omezuje její oblast výhradně na válečnictví. Toto paradigma válečnictví má pak za následek, že statečnost postrádá flexibilitu etických zdatností a stává se rigidní. Tyto klíčové prvky ohrožují plausibilitu a koherenci Aristotelovy nauky o středu. Chyba ovšem není v nauce o středu jako takové, ale chyby se dopouští sám Aristotelés nesprávnou aplikací nauky o středu na statečnost.The doctrine of the mean represents one of the main pillars of Aristotle\u27s ethics and is closely linked with his notion of ethical virtues. These are flexible with regard to the context of the practical situation. However, the notion of courage differs from other ethical virtues. First, there is a problem of two emotions that Aristotle attributes to the virtue of courage. Next, he restricts the area of courage solely to warfare. This paradigm of warfare results in courage lacking ethical virtues\u27 flexibility and becoming rigid. These key elements threaten the plausibility and coherence of Aristotle\u27s doctrine of the mean. The mistake, however, is not in the doctrine of the mean itself, but in Aristotle\u27s incorrect application of the doctrine of the mean to courage