The issue of ecological ethics has often been discussed because it is important for the development of further generations. Nature and culture are not at the same level, yet culture is subordinate to nature. Because of human influence, the harmony of nature is endangered and we live in an ecological crisis. This master's thesis compares the opinions of experts in Czech environment who perceive the ecological ethics, collisions of nature and culture and environmental sphere from the point of philosophy. In the first part, there is a theoretical basis of ecological ethics and the elementary classification. Further, the development of ecological ethics in the Czech phylosophical thinking is presented. In the main part, the author always explores two selected ideas of Czech professionals - Erazim Kohák, Josef Šmajs, Hana Librová, Petr Jemelka and Jan Patočka. The conclusion of the thesis is that although all the authors come from various conceptions, their results are more or less corresponding. It is fundamental to accept a personal responsibility and not to long for power and profit. It is imporant to indicate and become aware of ecological crisis and start to solve it on our own at first (e. g. by voluntary modesty and awareness that we leave a legacy for further generations). We do not need to live...

In this essay I try to put Jaspers philosophy of love in dialogue with some of the leading approaches of personal identity. I start briefly with the pre-Socratics Parmenides and Heraclitus. I then introduce some leading identity theories within the analytical tradition and finally the narrative identity theory with Paul Ricoeur at the forefront. In section 2.1, I analyse the basic concept of Umgreifende and its relation to, among others, Kant and Kierkegaard. Knowledge and objectification of personal identity are seen as major problems in identity theories and contrasted with Jaspers’ idea of ​​identity as Existenz. In section 2.2 I analyse Jaspers’ view on action and freedom. Love appears as the cornerstone for Jaspers’ philosophy in general and Existenz in particular. I link Jasper's concept of love to Augustine and at the same time show the differences between the two. In section 2.3, I analyse Jaspers’ view on communication and action which he thinks is the only way for the self to appear and become phenomenal. The world is proving to have a key role as a medium that enables communication. In section 2.4, I clarify Jaspers view on the role of language in intersubjective communication and the possibilities of hermeneutics. The essay concludes with a brief summary.

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This study has a twofold purpose. The first is to develop a systems approach to education that is based on the seven levels of existence which were identified by Clare W. Graves. The second is to project and forecast the development of the eighth level of existence and to develop an approach to education for this eighth level. In order to establish an understanding of Graves' theory of the levels of psychological existence, an extensive study was made of Graves' papers, both published and private. Based on Graves' theory and the research of others in the field, an approach to education was designed for each of eight levels of existence—reactive, tribalistic, egocentric, absolutistic, achievist, sociocentric, existential, and experientialistic—that complements and utilizes the unique characteristics of each level. The design of each educational approach includes learning system, motivational strategy, evaluation procedure, classroom management, and facility design. The issues of student grouping by level of existence, assessment of the individual levels of existence, and matching of instructor and students by level of existence are also addressed.

[pt] Essa dissertação tem como sujeitos coletivos de pesquisa os quilombolas da comunidade de Baía Formosa, localizada em Armação dos Búzios, Rio de Janeiro. O enfoque se dá na análise das formas de r-existência territorial dessa comunidade, conceito que abarca elementos ontológicos, epistemológicos, coletivos, ancestrais, sociais e econômicos, em suma, formas próprias de existência desse grupo, como estratégia de resistência, organização e articulação política em prol da efetivação dos direitos territoriais constitucionalmente garantidos às comunidades de remanescentes dos quilombos. Após a expulsão de parte das famílias da região por fazendeiros na década de 1970, a comunidade tem pautado, sobretudo, o retorno dessas famílias às suas terras, acionando um repertório vasto de estratégias para tanto. Tendo como pressuposto teórico-epistemológico o entendimento de que a colonialidade em suas múltiplas dimensões é a lógica (des)organizadora do sistemamundo capitalista moderno/colonial e que o Brasil inscreve-se nessa teia de relações heterárquicas de dominação enquanto país subalternizado, reproduzindo internamente essa lógica como herança de seu passado colonial através do racismo estrutural e estruturante da sociedade brasileira, entende-se que a comunidade de remanescentes do quilombo de Baía Formosa, ao empregar suas táticas de rexistência territorial, está empreendendo uma frente de luta contra a colonialidade e suas múltiplas expressões, noutros termos, é uma forma decolonial de vivência, resistência e existência. Os percursos metodológicos adotados consistiram em observações participantes de campo, espaço onde foi possível tecer diálogo tanto com as lideranças quanto demais quilombolas, além de possibilitar a vivência das práticas coletivas e formas de organização do grupo. Nesse ínterim, foram realizadas duas entrevistas semi-estruturadas aos moldes da história oral, uma com a presidente da Associação de Remanescentes do Quilombo de Baía Formosa, e outra com uma das anciãs da comunidade. / [en] This dissertation has as collective research subjects the quilombolas from the community of Baía Formosa, located in Armação dos Búzios, Rio de Janeiro. The focus is on the analysis of the forms of territorial r-existence of this community, a concept that encompasses ontological, epistemological, collective, ancestral, social and economic elements, in short, the specific forms of existence of this group, as a strategy of resistance, organization and political articulation aiming the realization of territorial rights constitutionally guaranteed to the communities of remnants of the quilombos. After the expulsion of part of the families from the region by farmers in the 1970s, the community has mainly guided the return of these families to their lands, triggering a vast repertoire of strategies to do so. Having as a theoreticalepistemological assumption the understanding that coloniality in its multiple dimensions is the (dis)organizing logic of the modern/colonial capitalist worldsystem and that Brazil is part of this web of heterarchical relations of domination as a subordinate country, reproducing internally this logic as a legacy of its colonial past through the structural and structural racism of Brazilian society, it is understood that the community of remnants of the Baía Formosa quilombo, by employing its territorial r-existence tactics, is undertaking a front to fight against coloniality and its multiple expressions, in other words, is a decolonial form of experience, resistance and existence. The methodological paths adopted consisted of participant observations in the field, a space where it was possible to engage in dialogue with both the leaders and other quilombolas, in addition to enabling the experience of collective practices and forms of group organization. In the meantime, two semi-structured interviews were carried out along the lines of oral history, one with the president of the Baía Formosa Quilombo Remnants Association, and the other with one of the community elders.

An experimental investigation was performed to ascertain the nature of turbulence in a narrow apex angle isosceles triangular duct. The study involved the design and construction of a low noise, low turbulence wind tunnel that had an isosceles triangular test section with an apex angle of 11.5[degrees]. Experiments involved the measurement of velocity fluctuations using hot wire anemometry and wall pressure fluctuations using a condenser microphone. Measurement of the velocity fluctuations reconfirms the coexistence of laminar and turbulent regions at a given cross section for a range of Reynolds numbers. The laminar region is concentrated closer to the apex while the turbulent region is found closer to the base. The point of transition is a function of the Reynolds number and moves closer to the apex as the flow rate is increased. Moreover, it was found in this investigation that traditional scaling of the turbulent statistical quantities do not hold good in this geometry. Although velocity fluctuations showed distinctive flow regimes, no such distinction could be seen in the dynamic wall pressure data. The nature of the dynamic wall pressure was uniform throughout the entire cross section suggesting that wall pressure fluctuations, unlike the velocity fluctuations, are able to travel from the base to the apex, without being damped. This implies that the relationship between the velocity and the pressure fluctuations applicable in the other systems does not hold well in a narrow apex angle isosceles triangular duct. Further, the typical scaling relationships applied to wall pressure spectra of other geometries doesn't apply in this scenario and the ratio of the RMS pressure fluctuation to the mean shear is much higher compared to a flat plate or pipe flow situation.

There is a generalized perception on the 1991-1995 war in the former Yugoslavia as an ethnic conflict caused by longstanding antagonisms among homogenous ethnic groups inhabiting its territory. In such a worldview, which became part of the dominant discourse, inter-ethnic violence in Croatia and Bosnia-Herzegovina was inevitable and the division of the population along ethnic lines was needed to stop the violence. In this thesis I problematize the dominant discourse on the ethnic nature and inevitability of violence, as well as on the ethnic fracturing as a solution, by exposing the experiences of two largest communities that remained ethnically mixed and preserved communal peace throughout wartime – the community of the region of Gorski kotar in Croatia and the community of the city of Tuzla in Bosnia-Herzegovina. By documenting and analysing their discourses and practices, and by contrasting them with the dominant discourses of war in these two countries, I provide evidence that these two communities were oases of peace which developed a counter-discourse and resisted violence by preserving their multi-ethnic character, promoting multiple identities, cherishing inter-ethnic cooperation and ensuring equality and good governance for all their citizens. Their narratives challenge the well-established «truths» about the war in the former Yugoslavia and add to the complexity of collective memories of its peoples.

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