This thesis deals with a development of human rights, focusing on the right to religious freedom. In particulars is interested in the development of religious attitudes toward human rights in religious documents, and then in the Charter 77 documents. The work begin with a general indication of the problems, describes how human rights are developed, and mentions the documents that accompanied this development and human rights officially ordained. The religious documents are used primarily encyclical, encyclical Mirari vos arbitramur from Pope Gregory XVI and ending with the encyclical Centesimus annus, John Paul II. I also used documents II. Vatican council, Gaudium et Spes and Diginitatis Humanae, which had a major impact on the naming and recognition of human rights in the Church.

After the First World War, the Catholic Church intensified its interest in a world that was becoming ever more secular and began to look for new means of actively and creatively taking part in cultural affairs. Cinematography was one of the areas in which this trend became most apparent. It was shortly after the invention of cinematograph that various ideas and plans regarding how to deal with film began to emerge among Catholics. Consequently, the Pope gave his blessing to community-based initiatives and included them in his plan in the encyclical Vigilanti Cura. This study seeks to familiarise the reader with a multifarious mixture of interesting, and often contradictory, voices and opinions that were heard from Czech Catholics with regard to film. Catholic activities in the field of film are divided into three basic areas: production, classification and distribution, with the first area concerning the effort to make their own Catholic films. This study demonstrates the problems faced in this endeavour by presenting the difficulties in the making of the film Saint Wenceslas and the consequent relationship of Catholics to the completed work. The classification of films from the Catholic point of view was carried out systematically and in a coordinated manner. The study deals with the origins of...

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Cette thèse entend poser les fondements philosophiques d’une « conversion écologique » en éclairant la dimension ontologique de la crise écologique. Tout en s’inscrivant dans le sillage de l’Encyclique Laudato Si’, où le Pape François lance un vibrant appel à la conversion écologique, l’auteur s’efforce de penser les enjeux proprement philosophiques liés à cette notion. En s’appuyant sur des auteurs tels que Heidegger et Hans Jonas, la première partie de la recherche montre la nécessité d’une véritable « conversion » face au péril métaphysique que représente la technique envisagée ici comme dévoiement de notre « être-au-monde ». Dans un contexte marqué par la résurgence du catastrophisme, l’auteur entend ici souligner la dimension humaniste qui constituait l’horizon de la pensée de ses fondateurs (Günther Anders, Jacques Ellül) tout en confrontant leur vision à celle du « Principe Espérance » porté par Ernst Bloch.La seconde partie de la thèse consiste à poser les fondements éthiques et religieux du concept de conversion. De la metanoia platonicienne aux thérapies de l’âme stoïciennes et épicuriennes, l’auteur explore la place de la connaissance de la nature (physis) dans le « retour à Soi » (epistrophè) de ces sagesses grecques. Peut-on voir en elles la source d’une véritable « conversion écologique » par laquelle il s’agirait autant de convertir notre regard sur la nature que d’être converti par elle ? Si oui, quelles en seraient les modalités ? Dans cette perspective, quels sont les apports de la metanoia chrétienne par rapport à la metanoia platonicienne ? En quoi la « conversion des sens » portée à la fois par la mystique franciscaine et la « prière du cœur » des Pères neptiques dans le monde orthodoxe, constitue-t-elle une étape capitale pour penser la conversion écologique comme conversion du corps et du cœur ? Pour mener à bien cette analyse, l’auteur emprunte la méthode phénoménologique afin de mettre en lumière les liens entre conversion et réduction.La dernière partie, plus spécifiquement consacrée à l’écologie contemporaine, s’appuie sur les modalités de la conversion écologique esquissées avec les penseurs grecs et chrétiens pour penser une transformation profonde de notre « affect du monde ». En s’appuyant sur les notions merleau-pontiennes de « chair du monde » et de « monde brut », l’auteur cherche à penser une « empathie universelle » comme socle d’une nouvelle éthique environnementale. A travers une relecture merleau-pontienne de deux grands courants de l’écologie que sont l’écologie profonde (deep ecology) et la wilderness, l’auteur jette les bases d’une ontologie relationnelle dans deux directions. La première envisage la conversion écologique comme un approfondissement du Soi. Dans le sentiment de la wilderness, c’est autant la nature vierge à l’extérieur de nous que le « monde brut » au plus intime de nous-même, qu’il s’agit de préserver pour ouvrir la voie à une expérience transformante du monde telle que la décrit Henri-David Thoreau dans Walden ou la vie dans les bois. La seconde vise un élargissement du Soi par lequel la réalisation de Soi devient indissociable, par un mouvement d’identification, de celle de notre environnement, jusqu’à faire l’expérience charnelle de ce « Soi écologique » dont nous parle Arne Naess en écho à la « chair du monde » merleau-pontienne et aux théories de la Gestalt dont s’inspirent les deux auteurs. Conscient des limites de la pensée occidentale pour cheminer vers cette non - dualité, clé d’une empathie universelle, l’auteur montre, dans la dernière partie de son analyse, l’influence de la pensée bouddhique sur la deep ecology et explore une spiritualité de la résonance avec le bouddhisme zen japonais incarné dans la figure de Maître Dogen, jusqu’à penser une « échologie de la Joie ». / This thesis is an attempt to provide the philosophical foundations for an ecological conversion while revealing the ontological aspects of the ecological crisis. Following the path described in the Laudato Si’ encyclical letter, where Pope François launches a vibrant call for ecological conversion, the author seeks to adress the philosophical issues in relation to this notion. Refering to philosophers such as Heidegger and Hans Jonas, the first part of this research accounts for the necessity of a true ecological conversion to face the metaphysical « peril » represented by the technical way of mind which leads to an unauthentic « being-in-the-world ». As catastrophism rages, the author underlines the humanistic aspect of its founders’ thought (Gûnther Anders, Jacques Ellûl) while confronting their vision to Ernst Bloch’s « Principle of Hope ».The second chapter of the thesis aims at laying down the ethical and religious foundations of the concept of conversion. From Plato’s metanoia to stoïcian and epicurian soul therapies, the author explores the importance of the knowledge of nature (physis) in the process of epistrophè (return to one’s « Inner Self »). Can these therapies be considered as the roots of a true ecological conversion throughout which we could not only modify the way we look at nature but also be transformed by it? If the answer is yes, what would the terms be? From this perspective, what is the specificity of Christian metanoia compared to Plato’s? To what extent can the doctrine of the “spiritual senses” experienced by both the Franciscan mystic and the neptical Fathers’ « Prayer of the heart » - be considered a crucial step to a living experience of ecological conversion that appeals to our body and heart? To carry out this research, the author relies on the phenomenological methodology, evidencing the links between conversion and reduction.The last part, more specifically dedicated to modern ecology, relies on the definitions of ecological conversion outlined with greek and Christian authors to think through a deep change in our « affect for the world ». Refering to Merleau Ponty’s notions of « flesh of the word » and « wild being », the author endeavours to develop the concept of “universal empathy” as the corner stone of environmental ethics. Through a merleau-pontian interpretation of two major ecological schools of thought, wilderness and deep ecology, the thesis provides tools for elaborating a relational ontology based on two concepts. The first one, called deepening of the Self, refers to the wilderness. The author shows that what has to be preserved is not only territories such as natural reserves but the “wild being” in the innermost part of ourselves so as to enable us to be transformed by nature itself through this experience of wilderness described by famous authors such as Henri-David Thoreau in Walden life in the woods… The second one, called “enlargment of the Self” refers to the experience described by Arne Naess as identification to other living beings as a source of self-realization, echoing the merleau-pontian “flesh of the word”.Aware of the limits of western thought to reach this universal empathy based on non-duality, the author points out, in a conclusive paragraph, the influence of the buddhist way of mind on Arne Naess’s deep ecology, explores a spirituality of the resonance with the world through zen buddhism embodied by Master Dogen, and goes as far as thinking an “echology of Joy”.

This dissertation explores the value system held by the author of the Epistle of James. Most likely, this interesting Epistle of a former Galilean peasant is a collection of his sermons or discourses gathered and edited by one of his followers. The Epistle does not relate to any specific problems of concrete communities or persons and, therefore, it may be viewed as an encyclical letter. The author's main tone is: «you must act in this way and only this way». Therefore this document is a type of «halakhah», a literary form used by the sages of Israel before the Common Era. «Halakhah», as well as the Greek literary form paraenesis, does not imply any discussion of the material, but rather calls the readers to submission. The author of this «halakhic» encyclical shifts the attention of his readers from their realities to his idealistic world. He omits many aspects of Second-Temple-Period Jewish life, focusing his attention instead on the rules of spiritual life common for both Judeans and Christians. This focus explains why the Epistle has only two brief and indirect references to Jesus Christ, who as the hero surprisingly does not play a distinctive role. for several reasons the Messiah is replaced by famous characters from the Tanakh (i. e., Abraham, Rahab, Job, and Elijah) as being the best examples for...