As I hope to show, a philosophical study of love is highly relevant today, since the sciences have not adequately answered the perennial question: What is love?; Since the time of Socrates, the idea of love and the conception of the human heart have been devalued by thinkers who, by definition, are known as "lovers of wisdom." Considered pejoratively as "the passions," the subject of emotion was deemed inferior to thought centered upon the human faculty of reason. Many studies in the sciences, from biology to psychology, claim to have pointed us to the source of the human experience of love--but do they help us to understand love properly? In order to provide a full consideration of love in my philosophical research, I will focus my analysis on love under the philosophical lens of phenomenology. Known as the study of firsthand human experience, phenomenology became the influential school of thought for many German philosophers in the early twentieth century. My research will closely examine the writings of Max Scheler, Dietrich von Hildebrand, and Jean-Luc Marion within the context of this tradition. Moving from a justification of love in philosophy to the topic of self-love, I hope to define effectively what it means to love another. I shall also attempt to disambiguate the common assumptions regarding the nature of love. Is there a fundamental difference between the phenomenon of "falling in love" and of love itself? I question whether love, in its essence, is defined by the element of choice--of a willful emotional giving of oneself to another--and whether it can be distinguished from a passive feeling and an active loving will. I aim to bring the human affective sphere into the full light of philosophical inquiry, considering whether love is a moral act of the will that involves a total participation of the self--in mind, body, and spirit. Love is arguably the most powerful of the human emotions, one that elevates the human sphere of emotions and the ethical existence beyond simple desire.

The 'postmodern challenge' is increasingly felt in the 'end of modernity' to which Gianni Vattimo refers. The West and the world has hitherto been dominated by what Andrew Gamble characterises as the Modern or Western Ideology. But the validity of that worldview and its associated ways of thinking, going back to the 'Enlightenment' and beyond, has come to be radically questioned. It is within this context that the work and thought of CS Lewis is examined. Although Lewis is generally recognised, and regarded himself, as conservative and even reactionary, there is a paradoxical quality to his conservatism, the elements of which coexist with features which might be regarded as liberal and as radically socialist respectively. Similarly, his commitment to the religious and cultural tradition of Western Europe co-exists with a vehement anticolonialism. A paradoxical association of postmodermism with 'premodernity' has been widely noted in Buddhism and, by Derrida, in Eastern Christian theology. This thesis seeks to demonstrate that a paradoxical postmodernism is evident in the thought of Lewis. One source suggested for this is his interest in Eastern Christianity. Another is identified as the influence on Lewis of the opposition of Romanticism to 'Enlightenment' modernity. But Lewis's own engagement with modernity is also shown to be significant. Two broad trends in postmodernism are discussed. The affinities of Lewis's thought with the nihilistic tradition of postmodernism, going back to Nietzsche, is traced with regard to issues such as rationalism, science, the autonomy of the subject, and authorship. But the ambivalent relationship of Lewis to spiritually-oriented, affirmative postmodernism, and particularly Rudolf Steiner's Anthroposophy, is also analysed. The crucial role of Scholasticism in the development of Western thought is investigated in a comparison of Steiner's views with the Christian position of Lewis. It is concluded that there are grounds to regard Lewis as. 'prophet of postmodernism', and he is compared with Nietzsche and Pope John-Paul II in this regard. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

À partir des études récentes démontrant l’importance des élites catholiques dans la foulée des changements et de la modernisation de la société québécoise entre les années 1930 et 1970, nous tentons de mieux comprendre ces élites, leurs motifs et leur destin. Issues des jeunes générations de laïcs contestataires des années 1930 et 1940, nous montrons d’abord que les élites catholiques laïques ont été influencées par des courants philosophiques de renouveau chrétien et par leur formation dans l’Action catholique spécialisée. En contestant le cléricalisme et le conservatisme présents au Québec entre 1930 et 1960, elles ont développé une pensée réformiste se situant dans l’esprit du concile Vatican II et de la Révolution tranquille. Un trait caractérise ces élites: même en étant critiques envers l’Église catholique, elles sont tout de même demeurées loyales envers le catholicisme. Nous proposons de nous réapproprier la sociologie de Max Weber afin de mieux comprendre l’implication des élites catholiques laïques à la modernisation de la société québécoise et, par là, de saisir le type particulier de sécularisation qu’a connu le Québec des années 1950 à 1970. Pour ce faire, nous retenons les parcours de vie et le discours de trois représentants de ces élites: Guy Rocher, Jacques Grand’Maison et Claude Ryan. À partir de ces acteurs, nous délinéons trois « voies » distinctes empruntées par les élites catholiques laïques pour s’engager dans la société. Ces trois « voies » relatent certes des types d’engagement différents, mais elles renvoient aussi à un ancrage catholique commun. En considérant le point de vue de ces élites face aux transformations du paysage religieux au Québec, nous examinons enfin l’utilisation du concept de sécularisation par rapport à la laïcisation et la déconfessionnalisation ainsi que les enjeux actuels liés à la religion. / Based on recent studies acknowledging the importance of Catholic elites in the changes leading to the modernization of Quebec society between 1930 and 1970, this master thesis try to provide a better understanding of these elites, their motives and their destiny. Stemming from the young generations of lay protesters of the 1930’s and 1940’s, the lay Catholic elites were influenced by philosophical tendencies within the Christian renewal and their formation in the “Action catholique”. Questioning the clericalism and the social and political conservatism prevalent in Quebec between 1930 and 1960, they put forward a reformist thought tuned with the “spirit” of the Vatican II council and of the Quiet Revolution. One characteristic of these elite: even if they were critical of the Catholic Church, they retained a loyalty towards the Catholicism. I propose to “reappropriate” the sociology of Max Weber in order to better understand the involvement of lay Catholic elites to the modernization of Quebec society and, thus, grasp the particular kind of secularization that take place between 1950 and 1970 in Quebec. In order to do so, I study the life trajectories and discourses of three actors from these elites: Guy Rocher, Jacques Grand’Maison and Claude Ryan. With these actors in mind, I describe three distinct “ways” taken by the lay Catholic elites to get involved in their society. Those three “ways” certainly relate three different types of involvement, but they also refer to a common Catholic feeling of belonging. Considering the point of view of these elites together with the transformations of Quebec’s religious landscape, I can question the use of the concepts of secularization, laicization, and deconfessionalization and, thus, describe the way religious issues are dealt with.

UNIVERZITA KARLOVA V PRAZE HUSITSKÁ TEOLOGICKÁ FAKULTA Recepce Rudolfa Christopha Euckena v díle Karla Statečného Reception Rudolf Christoph Eucken in the work of Karel Statečný Diplomová práce doc. ThDr. Jiří Vogel, Th.D. Bc. Marie Jandásková Praha 2016 Děkuji vedoucímu práce docentu ThDr. Jiřímu Vogelovi, Th.D. za milý, věcný a povzbudivý přístup. Taktéž děkuji všem blízkým za trpělivost, podporu a neztrácení nadhledu. Prohlašuji, že jsem vypracovala práci samostatně, všechny použité prameny a literatura byly řádně citovány. Práci jsem nepoužila k získání žádného jiného, ani stejného titulu. V Praze, dne Marie Jandásková ANOTACE Práce představuje v České republice málo známého německého filosofa Rudolfa Christopha Euckena. Kučera je přesvědčen, že jeho práce inspirovala v první generaci církve československé husitské teologa Karla Statečného, jako příklad inspirace uvádí Kučera prvky blízké personalismu. Práce pracuje s tímto předpokladem a hledá další souvislosti mezi dílem německého filosofa a českého teologa. KLÍČOVÁ SLOVA Eucken, Statečný, život, smysl, hodnota, dějiny, pozitivismus, moderní život, osoba, personalismus, sociální hnutí, socialismus, individualismus, etika, morální teologie, náboženství, filosofie ANNOTATION The work represents the Czech Republic in the littleknown German philosopher...

La tesi analizza e riflette, criticamente e metodicamente, sulla base di precisi contenuti bibliografici, in merito a quanto l'Unione Europea ha proposto, e continua a prospettare, per ciascuno dei propri cittadini nel complesso settore formativo, educativo e didattico. La matrice della riflessione, e della conseguente azione, è data dal celeberrimo Vertice di Lisbona del marzo del 2000, in cui ciascuno degli Stati membri si impegnò affinché l'Unione Europea potesse diventare, nell'intervallo di tempo intercorrente fra il 2000 ed il 2010, "l'economia della conoscenza più forte e competitiva nel mondo". La sottolineatura relativa all'incremento del "capitale umano" e del "capitale sociale" ritorna con insistente frequenza nella maggior parte dei documenti relativi al patto formativo complessivo nella Comunità Europea. Ciò dà adito ad un corollario di riflessioni che vertono di volta in volta sull'introduzione sempre più massiccia delle Tecnologie dell'Informazione e della Comunicazione; sulla conoscenza di almeno due lingue straniere; sul collegamento sinergico fra il mondo del lavoro ed il mondo della formazione; sull'educazione lungo l'intero corso della vita; sul monitoraggio continuo della qualità dell'istruzione; sulla riforma dei curricola; sulla costruzione delle competenze, per fare solo pochi esempi. I valori che, conseguentemente, non solo in campo formativo ma anche in campo lavorativo, appaiono fondamentali, sono legati alla competitività, alla flessibilità, al cambiamento, all'adattabilità, all'apprezzamento delle eccellenze, all'innovazione ed all'imprenditorialità, considerate indispensabili in un contesto caratterizzato dalla globalizzazione. / The present degree thesis analyses and thinks over, critically and methodically, on the bases of careful bibliographical contents, the proposals that European Union has made, and is still making, for everyone of its citizens in the complicated field of formation, education and didactics. The matrix of reflection, and of the following action, has been realized by the famous Meeting of Lisbon in March 2000, during that every one of the member States committed themselves in order that European Union became, in the period between 2000 and 2010, the strongest and the most competitive economy of knowledge in the world". The underlining concerning the increase of "human capital" and of "social capital" comes back with insistent frequency in the most of documents about the overall formative agreement in European Community. It brings to a corollary of reflections in the direction, time after time, of an ever more massive introduction of Technology of Information and Communication; of the knowledge of two languages at least, of the synergistic connection between the world of work and the world of formation; of the education along the whole course of life; of the continuous monitoring of education quality; of the reformation of curricula; of the skills construction, just to bring few examples. The values that, consequently, not only in the formation field but also in the work field, seem to be essential, are connected with competitiveness, flexibility, change, adaptability, appreciation of excellence, innovation and entrepreneurship, esteemed necessary in a context characterized by globalization.

À partir des études récentes démontrant l’importance des élites catholiques dans la foulée des changements et de la modernisation de la société québécoise entre les années 1930 et 1970, nous tentons de mieux comprendre ces élites, leurs motifs et leur destin. Issues des jeunes générations de laïcs contestataires des années 1930 et 1940, nous montrons d’abord que les élites catholiques laïques ont été influencées par des courants philosophiques de renouveau chrétien et par leur formation dans l’Action catholique spécialisée. En contestant le cléricalisme et le conservatisme présents au Québec entre 1930 et 1960, elles ont développé une pensée réformiste se situant dans l’esprit du concile Vatican II et de la Révolution tranquille. Un trait caractérise ces élites: même en étant critiques envers l’Église catholique, elles sont tout de même demeurées loyales envers le catholicisme. Nous proposons de nous réapproprier la sociologie de Max Weber afin de mieux comprendre l’implication des élites catholiques laïques à la modernisation de la société québécoise et, par là, de saisir le type particulier de sécularisation qu’a connu le Québec des années 1950 à 1970. Pour ce faire, nous retenons les parcours de vie et le discours de trois représentants de ces élites: Guy Rocher, Jacques Grand’Maison et Claude Ryan. À partir de ces acteurs, nous délinéons trois « voies » distinctes empruntées par les élites catholiques laïques pour s’engager dans la société. Ces trois « voies » relatent certes des types d’engagement différents, mais elles renvoient aussi à un ancrage catholique commun. En considérant le point de vue de ces élites face aux transformations du paysage religieux au Québec, nous examinons enfin l’utilisation du concept de sécularisation par rapport à la laïcisation et la déconfessionnalisation ainsi que les enjeux actuels liés à la religion. / Based on recent studies acknowledging the importance of Catholic elites in the changes leading to the modernization of Quebec society between 1930 and 1970, this master thesis try to provide a better understanding of these elites, their motives and their destiny. Stemming from the young generations of lay protesters of the 1930’s and 1940’s, the lay Catholic elites were influenced by philosophical tendencies within the Christian renewal and their formation in the “Action catholique”. Questioning the clericalism and the social and political conservatism prevalent in Quebec between 1930 and 1960, they put forward a reformist thought tuned with the “spirit” of the Vatican II council and of the Quiet Revolution. One characteristic of these elite: even if they were critical of the Catholic Church, they retained a loyalty towards the Catholicism. I propose to “reappropriate” the sociology of Max Weber in order to better understand the involvement of lay Catholic elites to the modernization of Quebec society and, thus, grasp the particular kind of secularization that take place between 1950 and 1970 in Quebec. In order to do so, I study the life trajectories and discourses of three actors from these elites: Guy Rocher, Jacques Grand’Maison and Claude Ryan. With these actors in mind, I describe three distinct “ways” taken by the lay Catholic elites to get involved in their society. Those three “ways” certainly relate three different types of involvement, but they also refer to a common Catholic feeling of belonging. Considering the point of view of these elites together with the transformations of Quebec’s religious landscape, I can question the use of the concepts of secularization, laicization, and deconfessionalization and, thus, describe the way religious issues are dealt with.

The 'postmodern challenge' is increasingly felt in the 'end of modernity' to which Gianni Vattimo refers. The West and the world has hitherto been dominated by what Andrew Gamble characterises as the Modern or Western Ideology. But the validity of that worldview and its associated ways of thinking, going back to the 'Enlightenment' and beyond, has come to be radically questioned. It is within this context that the work and thought of CS Lewis is examined. Although Lewis is generally recognised, and regarded himself, as conservative and even reactionary, there is a paradoxical quality to his conservatism, the elements of which coexist with features which might be regarded as liberal and as radically socialist respectively. Similarly, his commitment to the religious and cultural tradition of Western Europe co-exists with a vehement anticolonialism. A paradoxical association of postmodermism with 'premodernity' has been widely noted in Buddhism and, by Derrida, in Eastern Christian theology. This thesis seeks to demonstrate that a paradoxical postmodernism is evident in the thought of Lewis. One source suggested for this is his interest in Eastern Christianity. Another is identified as the influence on Lewis of the opposition of Romanticism to 'Enlightenment' modernity. But Lewis's own engagement with modernity is also shown to be significant. Two broad trends in postmodernism are discussed. The affinities of Lewis's thought with the nihilistic tradition of postmodernism, going back to Nietzsche, is traced with regard to issues such as rationalism, science, the autonomy of the subject, and authorship. But the ambivalent relationship of Lewis to spiritually-oriented, affirmative postmodernism, and particularly Rudolf Steiner's Anthroposophy, is also analysed. The crucial role of Scholasticism in the development of Western thought is investigated in a comparison of Steiner's views with the Christian position of Lewis. It is concluded that there are grounds to regard Lewis as. 'prophet of postmodernism', and he is compared with Nietzsche and Pope John-Paul II in this regard. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

The thesis deals with a philosophical conception of an Austrian thinker of the 20th century Ferdinand Ebner in his life?s work ?Das Wort und die geistigen Realitäten: Pneumatologische Fragmente? (1921). Not only his life and the persons who influenced Ebner?s work were taken into account, but also the cultural-historical context of the period in which his original thoughts evolved. The heart of this paper lies in the introduction and explanation of the basic terms and theses that are crucial for Ebner?s philosophy, or more precisely his pneumatology. This part also contains Czech translation of some of the most important passages of Ebner?s work.

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