Socialinė utopija yra stabiliausia žmonijos svajonė apie tobulą visuomenės būseną. Nematomu siūlu ji susieja tarpusavyje daugumą epochų ir savo šaknimis siekia tolimąją praeitį, atrasdama save žmonijos svajonėse apie „aukso amžių“. Būtent todėl kai kurie tyrinėtojai laiko socialinę utopiją vienu seniausių ir fundamentaliausių mitų. Utopijos esmės apmąstymams skirta daug filosofų, istorikų, sociologų darbų, tačiau iki šiol mokslinėje literatūroje neegzistuoja vieningo viešai pripažinto „utopijos“ sąvokos apibrėžimo. Dėl to diskusijos šiuo klausimu tebesitęsia. Kai kurie tyrinėtojai mano, kad apibrėžti utopijos apskritai yra neįmanoma. Nors mokslinėje literatūroje yra be galo įvairių „utopijos“ aiškinimo būdų, darbe yra bandoma skirtingus požiūrius subalansuoti, kad galima būtų išspręsti iškeltą tikslą – aptarti perėjimą nuo utopinių epochų į antiutopinę. Socialinė utopija, kaip visuomeninės minties reiškinys, savo raidoje išgyveno daug etapų. Pirmiausia – tai mitologinis etapas, kada visi pasaulio reiškiniai, išpasakojami pagal jų daromą įspūdį žmogaus vaizduotei, įgauna (mūsų akimis žiūrint) simbolinį, fantastinį bei sapnus primenantį pobūdį. Antrąjį etapą galima sąlygiškai apibrėžti kaip demitologizavimo, arba racionalizavimo etapą. Čia atsiranda teoriniai aiškinimai, kodėl idealioji būtis ir su ja siejamas žmonijos laimingas gyvenimas yra kitokia negu realus gyvenimas. Šiuo atveju realusis gyvenimas savaip „įstatomas“ į kitą, lyg ir neegzistuojantį pasaulį, tačiau turintį... [toliau žr. visą tekstą] / Social utopia is the steadiest dream of sustainable human consciousness of the perfect state of society. It is an invisible thread binds together many times and has its roots in the distant past, revealing itself in the human dreams about the "golden age". That's why some researchers call the social utopia one of the oldest and most fundamental myths. Social utopia as a phenomenon of public opinion in its development goes through a number of stages, firstly, that the mythological stage, when a person creates a fantastic, fairy picture of the world, which in general is an emerging property of consciousness. The second phase can be arbitrarily designated as the theoretical-rational. Here, the construction of a human happiness is based on theoretical reflection by a rational positing of ideal being in a different, non-existent world, having though the features of the real world. Third, the practical stage in which the utopian theories that can affect the world and transform it (for example, utopian socialism) are being tried to implement. Here also presents utopian desire to embody social and moral foundations into real practical life. The revival and the rise of utopian consciousness usually occur in times of great social and political upheavals. This research indicates that nutrient growth for utopia is the crisis, transitional stages in the development of society, so utopia is often a symptom of the crisis in the existing social order. Utopia accumulates and expresses... [to full text]

Empty Shells. Three Tales on the Relativization of the Axiological Core of Democracy - Abstract JUDr. Bc. Filip Horák The purpose of this thesis is to discuss the problem of gradual softening of the democratic political system's axiological core. Firstly, the thesis illustrates the problem via three tales narrated by Carl Schmitt, Hannah Arendt and Leo Strauss, who in a very similar manner critically analyzed the "axiological leap" leading to the disintegration of fundamental values and principles of democracy. Secondly, the thesis offers a new methodological approach combining empirical functional analysis of the individual values constituting democracy's axiological core (i.e. equality, liberty, justice and dignity) with a teleological approach focusing on the original purposes and functions of these values. Using functional analysis, the thesis examines possible interpretations and functions of the aforementioned values and shows that all of them evince a high degree of vagueness and ambiguity, which makes them so-called "empty shells" that can be filled with almost any content, meaning or function. This is also the main cause of the disintegration of the democracy's axiological core. Thirdly, the thesis theoretically reconstructs the original and stable axiological core using teleological approach....

[pt] A abertura ao mundo moderno em todas as direções caracterizou o trabalho do Concílio Vaticano II. Bernhard Häring foi um dos personagens-chave do Concilio e de seu desenvolvimento teológico posterior. A perspectiva básica da sua teologia moral está na integração entre atitude religiosa e ética. Com isso, desenvolve a sua reflexão baseada na existência concreta da pessoa humana, na responsabilidade e no amor, onde fé e vida sempre se encontram e se complementam. A presente tese tem como objetivo apresentar algumas considerações no tocante a este tema, tendo em vista os desafios suscitados pela Modernidade/Pós-Modernidade. O fenômeno da consciência moral é algo muito complexo e, frente aos desafios do mundo atual, tornou-se uma realidade extremamente dinâmica. Hoje, mais do que nunca, a educação da consciência moral exige a superação das armadilhas do individualismo moderno, visando uma ética da solidariedade e o reconhecimento da profundidade da vida, em todos os seus aspectos. O compromisso dos cristãos encontra a sua forma real no fazer o que Jesus fez. A atitude cristã é necessariamente empenho perseverante pela transformação da sociedade rumo à realização dos autênticos valores humanos e invocação constante da vinda do Reino. Neste sentido, uma proposta ética cristã para o século XXI deve ser ao mesmo tempo, defensora da autonomia da subjetividade humana e da objetividade dos valores evangélicos. / [en] An openness to the modern world in all aspects characterized the work of the Vatican Council II. Bernhard Häring was one of the key personalities of the Council and of its consequent theological development. The fundamental perspective of his moral theology is built on the integration of a posture that is both religious and ethical. On these elements he develops his moral reflection based on the concrete existence of the human being, on responsibility and love, where faith and life meet and complement one another. The present thesis seeks to present some considerations related to this theme, keeping in mind the challenges raised by Modernity and Post-Modernity. The phenomenon of moral conscience is very complex and, facing today s challenges, it becomes an extremely dynamic reality. Today, more than ever, the education of the moral conscience demands an overcoming of the assaults of modern individualism, while seeking an ethic of solidarity and a recognition of the profundity of life in all its aspects. The commitment of Christians finds its true form in doing what Jesus himself did. The Christian attitude is necessarily a persevering commitment to transform society, a pursuit of the acquisition of authentic human values, and a constant calling forth of the Reign of God. In this sense, a Christian ethical proposal for the 21st. Century must be at the same time the defender of the autonomy of human subjectivity and the objectivity of evangelical values.

Η παρούσα εργασία επισημαίνοντας την ηθική κρίση, την απαξίωση των ιστορικά και πολιτιστικά επικυρωμένων αξιών, με επίπτωση κυρίαρχα στον τομέα της εκπαίδευσης, φιλοδοξεί να παρουσιάσει προτάσεις - λύσεις, καταφεύγοντας σε μια κορυφαία προσωπικότητα του αρχαιοελληνικού κόσμου, τον Αριστοτέλη. Αναπτύσσει τις απόψεις του περί παιδείας, περί των ηθικών και διανοητικών αρετών και περί φιλίας, προσδίδοντας στο περιεχόμενό τους ευρύτατες διαστάσεις. Αν μεταφέρουμε στο εκπαιδευτικό σύστημα τις προτάσεις του περί παιδείας, θα διατυπώνουμε λόγο για μια αγωγή που δεν υποτάσσεται σε σκοπιμότητες. Αν ο διδάσκων ακολουθήσει τις ανωτέρω αρετές και τις αφομοιώσει ο διδασκόμενος, τότε και οι δυο θα έχουν ένα στέρεο πεδίο ικανοτήτων, για να βρίσκονται σ’ έναν συνεχή αναστοχασμό και αυτοστοχασμό. Η έννοια της φιλίας μπορεί να μεταμορφώσει θετικά το κοινωνικό - πολιτικό - οικονομικό και εκπαιδευτικό σύστημα. Στο τελευταίο κεφάλαιο της εργασίας παρουσιάζεται η καταγγελτική κριτική από σύγχρονους στοχαστές (Μαρκούζε, Λυοτάρ) για τις συνέπειες του παθογενούς συστήματος που επηρεάζει και τον τομέα της εκπαίδευσης. Υπάρχει ένα κρίσιμο ερώτημα αναφορικά με το αν η εκπαίδευση συγκροτεί ώριμα πολιτικά υποκείμενα, ή αν έρχεται να διαμορφώσει ανταγωνιστικά οικονομικά όντα. / The present work by highlighting the crisis of moral values, the depreciation of the historically and culturally validated values, with an impact mainly on Education, intends to present proposals - solutions, resorting to a leading personality of the Ancient-Greek world, Aristotle. It develops his views on Education, the moral and intellectual virtues and friendship, adding broad dimensions to their content. If we pass his proposals about education into the established system, we will be talking about education which is not subordinated to expediency. If the teacher followed the above virtues and the learner assimilated them, then they would both acquire a solid skill basis so that they would be in a continuous reflection and self-reflection. The notion of friendship could positively transform the socio-political, economic and educational system. The final chapter of the work presents the denunciatory criticism by modern scholars (Marcuse, Lyotar) about the consequences of the pathogenic system affecting the field of education. There is one critical question concerning whether education constitutes mature political subjects or if it comes to formulate competitive economic beings.

The main cause of tax fraud in Spain is, in author’s opinion, the educational deficits as individuals. Taxes are not to be just an obligation, he points, but contributing to a morefair society, convinced that requires, as in other areas, a thorough reform of the educationsystem and the recovery of traditional values that our society is suffering a deep crisis. In thissense, the author thinks we must link the estate fraud to educational and cultural deficitsthat Spain suffers, since the crisis of values is what underlies most cases of tax or offenses, ifpreferred, to conduct contrary to law or, without more, antisocial. In this context, the authorindicates it is essential also internalize the culture of spending, since everything is funded by our taxes. / El autor sostiene que la causa principal del fraude fiscal en España es el déficit educativo de las personas. Los impuestos no han de ser tan solo una obligación, señala, sino la contribución a una sociedad más justa, convencimiento que requiere, como en otros ámbitos, una profunda reforma del sistema educativo y la recuperación de los valores tradicionales de los que nuestra sociedad padece una crisis profunda. En este sentido, el autor apunta que se debe vincular las raíces del fraude a los déficit educativos y culturales que España padece, pues esta crisis de valores es la que subyace en la mayoría de los casos de delitos fiscales o, si se prefiere, de las conductas contrarias a derecho o, sin más, antisociales. En ese contexto, indica, es imprescindible interiorizar también la cultura del gasto, ya que todo se financia con nuestros impuestos.

Czech Literary Anarchism in the Context of Socialism and the Women's Movement (1890-1914) Abstract The thesis focuses on Czech pre-WWI anarchism. It analyses it as a modernist movement comprising various activities spanning political propaganda, proposals of social organisation and thinking about moral values as well views on the arts and literary production. The aim is to present literary texts written by anarchists against a backdrop of other types of expression. At the same time, the thesis assesses anarchism in the historical context of other political, social, artistic and philosophical movements. We study the interweaving of ideological and aesthetic schemes of Czech anarchism, especially with socialism and feminism, but also concerning decadence, Friedrich Nietzsche's philosophy and writings of the German Friedrichshagen poets' and anarchists' circle. The thesis focuses on how anarchism understands human beings and their relationship to the world and society. Given the anarchists' focus on the free individual, we present strategies of emancipation from traditional conventions and institutions such as marriage, family and the state. We also concentrate on reforms concerning morals and similarities with the feminist turn to one's own bodily and psychical experiences as starting points for setting...

Basée sur l’idée de progrès, la science moderne, d’inspiration cartésienne, est perçue par Simone Weil comme la principale cause de la crise moderne des valeurs. Sous-tendue par le mouvement droit, elle a perdu le principe d’analogie et s’est, de la sorte, dessaisie du monde ambiant des réalités quotidiennes. Aussi apparaît-elle non seulement comme à la source du scientisme, de la croyance en une raison scientifique autonome et du culte rendu aux applications techniques, mais aussi à l’origine du capitalisme industriel, du communisme révolutionnaire, du totalitarisme, de l’effondrement de l’ordre axiologique universel traditionnel concomitant à la crise de la civilisation. Les conséquences issues de ce mouvement de déracinement n’ont pas seulement conduit à l’oppression prolétarienne et coloniale ou au modernisme comme primat des valeurs d’innovation sur les valeurs de tradition, mais surtout à l’oppression généralisée et à l’oubli des structures axiologiques primordiales universelles que sont l’Etre, la Nécessité, le Passé, le Surnaturel. Fondé sur une dialectique structurelle déracinement-enracinement, pesanteur-grâce, le discours philosophique de Simone Weil sur la modernité poursuit un double enjeu. Sans se démarquer de la raison philosophique immanente, elle s’attelle à la fois à la dénonciation des propensions et défaillances qu’offrent les valeurs illusoires modernes d’argent, d’algèbre, de machinisme, d’impérialisme, de révolution, de démocratie, qu’à la conception d’une philosophie de la médiation des valeurs apte à contribuer à la renaissance d’une culture d’attention au capital axiologique de l’humanité. En effet, la modernité n’apparaissant plus que comme synonyme de crise des valeurs, il convient de tirer au clair ce piège qui fait de l’homme l’esclave de ses propres productions en y entreprenant une herméneutique ouverte non seulement au principe ontologique de nécessité, au-delà de toute projection avant-gardiste, mais surtout à une herméneutique des civilisations inspiratrices de l’humanité, en dehors de tout misonéisme passéiste, où le Surnaturel s’atteste dans sa plénitude comme critérium des valeurs authentiques et principe de médiation témoignant de l’enracinement de toutes choses dans l’être. Sans être en opposition avec les impératifs de découverte, d’invention et de développement, la philosophie weilienne de la médiation des valeurs se dévoile dans sa posture et sa validité comme une philosophie d’inspiration universelle à l’enracinement des peuples, des cultures et des nations, attentive à une pensée permanente des rapports entre la tradition et l’innovation, l’universalité et l’historicité. / Based on the idea of progress, the modern science, inspired by Descartes, is seen by Simone Weil as the primary cause of the modern crisis of values. Sustained by a linear movement, this science has lost the principle of analogy and, by consequent, it has lost its bindings with the surrounding world of everyday reality. Also, this science shows itself not only as the source of scientism, this belief in an independent scientific reason and the cult of the technical applications, but also as the source of industrial capitalism, of the revolutionary communism, of the totalitarianism, of the collapse of the traditional axiological order simultaneously to the crisis of civilization. Theses consequences resulting from the movement of uprooting not only led to the proletarian and the colonial oppression and to the modernism as the priority of the values of innovation on the values of tradition, but especially to a generalized oppression and the forgetting of the primordial universal axiological structures: the Being, the Need, the Past and the Supernatural.Based on a structural dialectic, the dislocation and the rooting, the fall and salvation, the philosophical discourse on modernity of Simone Weil seeks a double stake. Without a delimitation of the reason of the immanent philosophy, she is equally attached to the denunciation of the propensities and the failures of the modern illusory values of the money, of the algebra, of the machinery, of the imperialism, of the revolution, of the democracy, and to the conception of a philosophy of the mediation of values able to contribute to the rebirth of a culture attentive to the axiological capital of the humanity. Indeed, if the modernity appears no more as a synonym of the crisis of values, we must clarify this trap that makes the man the slave of his own productions by a hermeneutic open not only to the ontological principle of necessary, beyond any avant-garde projection, but principally a hermeneutic of the inspired civilizations of the humanity, without any outdated misoneism, where the Supernatural is attested in its fullness as criterion of the authentic values and as a principle of mediation reflecting the roots of all things in the Being. Without being in a conflict with the requirements of the discovery, of the invention, of the progress, the weilian philosophy of values mediation reveals itself as a philosophy of universal inspiration, founding the rooting of peoples, of cultures and of nations, paying permanent attention to the relationship between the tradition and the innovation, between the universality and the historicity.