Texte remanié de: Diss.--Theologische Fakultät--Basel, 1971. / Bibliogr. des œuvres de T.G. Masaryk p. 229-249. Bibliogr. p. 251-268.

Diss.--Rechtswissenschaftlichen Fakultät--Zürich--Universität, 1999. / Notes bibliogr. Bibliogr. p. 253-263. Index.

Thesis (Ph. D. in History)--University of California, Berkeley, 1976. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 405-413).

Jindřich Bálek Constants and metamorphoses of Patočka's point of view of T. G. Masaryk SUMMARY This work describe all texts (articles, studies, lectures) by Jan Patočka, which comment and thing out works and personality of T. G. Massatyk. The first intention is description rich in detail and the second is reflexion and comentary of historical and philosophical kontext Patočka's life and works.

Thomas Garrigue Masaryk’s (1850-1937) reputation as one of the pre-eminent philosopher-kings of the twentieth century in Europe has not been tarnished nor has it been much revised by historians. Masaryk’s philosophical opinions continue to be studied in current academic literature, especially in the Czech Republic where the issue of Masaryk’s legacy as both thinker and politician remains alive. The author of the following thesis recognizes that although other studies have noted the religious element in Masaryk’s philosophy, they have not analysed it for its inherent theology and have therefore not made the important link between the philosophy of Thomas Garrigue Masaryk and the theology of Jan Amos Komenský (1592-1670). The following thesis examines Masaryk’s works for evidence demonstrating the fundamental place of theology in Masaryk’s political philosophy and argues that although Masaryk distanced himself from theology as ancillary to medieval theocracy, and from metaphysics as purely theoretical speculation, the fundamental assumptions upon which Masaryk constructed his political philosophy and philosophy of history were theological and metaphysical and borrowed from Komenský.

Thomas Garrigue Masaryk’s (1850-1937) reputation as one of the pre-eminent philosopher-kings of the twentieth century in Europe has not been tarnished nor has it been much revised by historians. Masaryk’s philosophical opinions continue to be studied in current academic literature, especially in the Czech Republic where the issue of Masaryk’s legacy as both thinker and politician remains alive. The author of the following thesis recognizes that although other studies have noted the religious element in Masaryk’s philosophy, they have not analysed it for its inherent theology and have therefore not made the important link between the philosophy of Thomas Garrigue Masaryk and the theology of Jan Amos Komenský (1592-1670). The following thesis examines Masaryk’s works for evidence demonstrating the fundamental place of theology in Masaryk’s political philosophy and argues that although Masaryk distanced himself from theology as ancillary to medieval theocracy, and from metaphysics as purely theoretical speculation, the fundamental assumptions upon which Masaryk constructed his political philosophy and philosophy of history were theological and metaphysical and borrowed from Komenský.

Thesis (Ph. D.)--London School of Economics and Political Science. / "Selected works by Masaryk before 1914"-p. 200-202. Includes bibliographical references (p. 202-211).

This work aims to use Masaryk's thoughts to analyse, summarise and interpret his philosophy of history. The introduction is followed by a chapter on the peculiarities of Masaryk's expressions. The third chapter looks at the perspective of eternity. This is Masaryk's yardstick for assessing history and its meaning. The term 'humanity' is also explained here. He bases his view on history and historiography on it, as right from the perspective of eternity. The chapter's conclusion analyses Josef Pekář's incorrect view on it and its opposite liberalism as understood by Masaryk. As demonstrated, Josef Kaizl and Kamil Krofta made a similar mistake, which had a practical impact in the escalation of the so-called conflict over the meaning of Czech history, or even directly in its origins. Masaryk's liberalism is subsequently given a separate chapter. This contains, amongst other things, practical examples of expressions of the opposite of humanity in history. The fifth chapter explains why it was humanity which Masaryk took as the basis of his philosophy of history. The sixth chapter explains how an ageing professor who had preached humanity his whole life could have led a war and even strived to ensure that a peace would not be concluded which would go against his political objectives. His relativisation of humanity wasn't sudden however, and didn't go against his pre-war values system, nor against his method of looking at history. As demonstrated, it was already in existence when Ceská otázka was written, which initiated the mentioned conflict.

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After World War II, state-sponsored deportations amounting to ethnic cleansing occurred and showed that the roots of the Czech-German cultural competition are important. In Bohemia, Czechs and Germans share a long history of contact, both mutually beneficial and antagonistic. Bohemia became one of the most important constituent realms of the Holy Roman Empire, bringing Czechs into close contact with Germans. During the reign of Václav IV, a theologian at the University of Prague named Jan Hus began to cause controversy. Hus began to preach the doctrines outlined by the Englishman John Wycliffe. At the Council of Constance church officials sought to stamp out Wycliffism and as part of that effort summoned Hus, convicted him of heresy and burned him at the stake on July 6, 1415. Bohemia rose in rebellion, in what became the Hussite Wars. Bohemians elected a Hussite king, George of Poděbrady. Shortly after his death, the Thirty Years War began and resulted in the Austrian Habsburgs gaining the throne of Bohemia. The Habsburg dynasty suppressed Protestantism in the Czech lands and ushering in a brutal Counter-Reformation and forced reconversion to Catholicism. By the nineteenth century, a revival of Czech culture and language brought about Czech nationalism. Spurred by the nobility’s desire to regain lost power from the monarchy, a distinct Czech culture began to coalesce. With noble patronage, Czech nationalists established many of the symbols of the Czech nation such as the Bohemian Museum and the National Theater and initiated Czech language instruction at Charles University in Prague and finally a separate Czech university in Prague. The first generation of nationalist Czech leaders, lead by František Palacký, gave way to a newer generation of nationalists, lead eventually by Tomáš Garrigue Masaryk. Masaryk, a professor at the university, successfully lead the efforts during World War I to create an independent Czechoslovakia. Masaryk’s decades-long debate with historian Josef Pekař over the meaning of Czech history illustrates how Czech nationalists distorted historical facts to fit their nationalist ideology. The nationalists succeeded in gaining independence, but faced unsuccessfully forged a new state with a significant, but problematic, German minority.