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The article that discusses the issue of culturalism as an element of the idea of representation tries to examine a concept, which claims to represent reality through conceptualization, from scratch, or by going to the bottom in a manner of excavation. Foucault's archaeology was chosen as the most suitable method for this excavation activity. Because the archaeological method does not make a historical or meta-historical claim beyond the truth; it does not impose the necessary violence of the method on its object. It grasps its object in its singularity, and most importantly, it thinks and suggests that the truth is no more than an invention. This archaeological study on the concept of culture tries to reveal the difference between the current meaning of the concept and its etymological origin and to grasp it in its singularity. In this way, the problematic relationship between the concepts that man invented and applied while engaging in understanding things that are happening around him will be revealed. Conceptualization is inherent in the idea of truth, which is based on absolutism and is no more than an invention, while ultimately subordinating the particular to the universal. While the article reveals the intolerance of the act of dichotomous thinking, which operates as a product of the effort to represent the truth, as in the nature-culture distinction, it acts according to the approach known as deconstruction in social sciences. In a representative thought, truth is what can actually be represented, presenting itself to the observer as an object of display. The fact that the understanding of truth is based on essentialist principles such as absolute, unchangeable, fixed, universal thanks to Plato makes an idealized representation inevitable. In fact, intellectual endeavors such as conceptualization, abstraction, and generalization mean the idealization of the concrete, singular, and unique by detaching it from its context. It can be said that underlying the idea of representation is the belief that the human mind can grasp the essence of things and therefore can represent them in thought, depending on the idea that truth is rational. As is, it is a thought that tries to keep realism in its hands, blesses it, and strives with all its might to declare its divine absolutism. Ultimately, while the mechanism of representation operates for the stable, it acts with the aim of establishing dominance. The distinction between the representative and the represented is ultimately the product of an anthropocentric perspective. Thanks to this distinction, it is inevitable that everything except the observer subject becomes the object of study. This point of view, believed to be one and universal, requires the fixation of the object of study. It can be said that the idea of representation, which signifies the ideal of absolute truth, underlies today's issues that are based on differences, such as language, religion, race, and gender, that have always been on the world agenda. As the products of representative thought, both binary categorization based on distinction such as nature and culture, and the concept that implies a direct relationship between thought and the outside world, realism is a state of alienation in which whatever is related to the human being ceases to belong to it and is used against it. The reification made possible by the distinction between the representative and the represented is actually nothing but alienation. It can be said that the rooted problem of the world of thought and the peoples of the world since Platonism is that reification and commodification have become so universal that they seem almost like natural, organic entities, and forms. The attempt of representative thought, which confines external reality to the conceptual world, to impose a framework on reality, breaks the connection with reality, and moreover, by being guided by concepts and abstractions, it builds iron cages around the human being. The insistence of Western thought on representation, no matter if it is true or false, no matter it is accepted or not, has led to the radical consequence of the abolition of certainty over reality. Today, the world of thought has evolved from the representation of the truth, which implies the idea that there is a necessary connection between the order of things and the order of words, to the reality of representation, where the boundary between reality and image is abolished, the reality is aestheticized and transformed into images, and society ultimately becomes cultural. With an entry into the cultural turn, everything has become cultural and conventional in the postmodern period.
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This article focuses on a shift in the case law of the Constitutional Court in restitution proceedings concerning the historical property of ecclesiastical juridical persons in cases of determining the ownership of the state under section 18, subsection 1 of Act No. 428/2012 Sb., on property settlement with churches and religious societies. Practice of the courts preceding the act, as well as subsequent practice for a limited period, ordered the state and its authorities to act in favorem restitutionis, which was initially largely respected. This article presents several meaningful decisions of the Constitutional Court up to the breakthrough decision of 2018, in which the favour of law in relation to beneficiaries was fundamentally omitted.
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Poslanecká sněmovna 23. dubna 2019 schválila zdanění peněžitých náhrad, které církve dostávají od státu za majetek nevydaný v restitucích i přes předchozí zamítnutí této novely Senátem. Změna zákona nejen že způsobí církvím vážné finanční obtíže, ale pro některé menší církve může být dokonce likvidační. Tato novela se nám jeví jako nemravná a je ve své podstatě protiústavní.
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The international conference Fourth Prague Dialogues on Church and State Relations: Spiritual Care in Public Institutions, co-organized by the Church Law Society, took place at the Faculty of Law of Charles University in Prague from Thursday 13th June to Saturday 15th June 2019. The topic of the papers of thirteen invited foreign and Czech representatives of religion law science was the legal provision of categorical pastoral care and service by the presence.
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Review of: Jiří Kašný - Jiří Rajmund Tretera, Záboj Horák (eds.): Spiritual Care in Public Institutions in Europe; Berliner Wissenschafts-Verlag, Berlin, 2019, 140 s., ISBN 978-3-8305-3991-9 (Print), ISBN 978-3-8305-4152-3 (E-Book).
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Ve čtvrtek 17. září 2020 se v reprezentačním sále brněnské právnické fakulty, tradičním dějišti každoroční vědecké konference Církev a stát, po 9. hodině začali objevovat první přednášející letošního 26. ročníku. Přestože se většina z nich osobně zná, byla jejich identifikace tentokrát značně ztížena. Všichni totiž na ústech měli povinné roušky, většinou erárního charakteru, někteří ale i v pestrých barvách.
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Pokyn policejního prezidenta o poskytování duchovních služeb, vydaný dne 7. června 2019 pod číslem 121/2019, je výsledkem několikaletého hledání nejvhodnější formy působení duchovních v rámci Policie ČR. Současně se jednalo o dlouhý proces získávání důvěry služebních funkcionářů v užitečnost duchovní služby jak pro ně samotné, tak i pro jejich podřízené.
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(1) Účelem této Dohody o duchovní péči ve zdravotnictví (dále jen „Dohoda“) je stanovit v souladu s právními předpisy podmínky pro vzájemnou spolupráci mezi Ministerstvem zdravotnictví (dále jen „MZ“) a církvemi, reprezentovanými Českou biskupskou konferencí (dále jen „ČBK“), a církvemi, reprezentovanými Ekumenickou radou církví v ČR (dále jen „ERC“), při poskytování duchovní péče ve zdravotnických zařízeních lůžkové péče poskytovatelů zdravotních služeb (dále jen „LZZ“).
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Je to až k nevíře, kolik společných věcí mám s bratrem Damiánem Němcem společných. Oba slavíme své narozeniny v témže měsíci. Dobře se pamatuje, kolikáté. Je mezi námi věkový rozdíl dvaceti let. Letos jsem oslavil osmdesátiny a Damián šedesátiny. Ale ještě mnoho dalších věcí máme společných.
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“Roksolanki” by Szymon Zimorowic is one of the greatest achievements of Polish love poetry. It is characterized by an unconventional and multi-faceted approach to the subject matter, which is strongly tied with tradition. The reader is presented with the perspective from amor coniugalis to amor profanus. There are praises of the sanctity of the marriage relationship, which coexist in one choir with the acceptance and appreciation of promiscuity. As a result, the structure of the cycle seems to be spontaneous and therefore more authentic as a ritual form. In the construction of the work, however free, there are hidden superior semantic structures based on constantly recurring and evolving motifs. Through gradual transformations in the sphere of symbolism, imagery and axiology, the poet changes the vision of love mythology, degrading the position of Venus and Cupid, and in their place, as patrons of love, placing Rozymund and Lilidora.
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In Poland between 1970s and 2010s, the discursive landscape involving issues of religion and homosexuality radically changed, which influenced the possibilities for combining religiosity with non-normative sexuality at a personal level. This paper draws on biographical interviews with Polish Roman Catholics who experience homoerotic desire. It shows that the shift of homosexuality from being a phenomenon surrounded by silence to becoming a ‘gay’ identity has produced new silences and new problems in integrating the religious and the sexual spheres of life. The paper is concerned with the integration at both the cognitive level and in the context of social interactions, highlighting possibilities and limitations specific for the past and the present, respectively. However, it tells a non-linear story of gay and lesbian experience that complicates a clear division between the communist past, customarily seen as totally restricting sexually non-normative individuals, and today’s democratic conditions, seen as decidedly beneficial for their self-expression.
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The younger generations are classified as a hope for the future in many fields. In the pastoral work of the Church, the formation of young Christians is borne by its relevance. Both the solid statistical data of sociologists of religion and our research have contributed to the discussion of such an accent by the authority of the Church. Shifting the experience of faith from quantity to inner quality and an adequate offer of pastoral activities for young people are becoming new starting points.
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Studies of the identities of individual peoples or ethnic groups do not differ significantly int heir methodological approach in as much in the fact that the feeling of the community, which is the basis of a collective identity, can be placed on completely different bases. The specifics, which determine an identity, are primarily the result of the historical and institutional context in which it has developed. Collective identities demonstrate an essential difference between political and cultural concepts of identity. However, the people of Podgorje have, for centuries, been the last line of defence of the Christian world and European civilisation from the Turks and the Islamisation of our continent. In the context of the Military Frontier as an institutional structure where they were on the bumper of Christianity, the people of Podgorje constructed an identity which we might be able to define by its characteristics not only as cultural but also as political.Research questions: Can we therefore, in the role of the guardians of Christianity, define theidentity of the people of Podgorje as a political identity which contains common political values which are expressed about the sense and directions of the project of a political community? Can these identity specifics also be analysed in the context of the political preference of the electoral body being Christian-conservatively orientated to the right?
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In this article, the author approaches one of the tension points within the problematics of Islam and liberal understanding of human rights – freedom of religion in opposition to the death penalty for apostasy in Islam. The author critically approaches the extreme interpretation of Islam – within which the death penalty for apostasy is practiced as one of the characteristics of Medina ideal – and, by adopting Tibi’s term, dismisses their attempts of revival of Prophet Muhammad’s time as “the invention of tradition”. Relying on progressive Islamic thought, the author approaches this problematics from two directions: first, through examination of the death penalty sources in Islam: Qur’an and the tradition of Prophet Muhammad, and second, through dismissal of the death penalty for apostasy as a practice which is contradictory to the idea of human rights.
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In this paper, we discuss sociological and philosophical limits of the theories and thesis on the religion and secularization as most important legacies of modernity within the frame of radical transformation of the “glocal” (Bauman) social reality inside the 21. century. The paper articulates the thesis that with the establishment of the secular society, which is within the context of the “secular constitution” (Asad), the repression of the “Sacred” was not achieved. The “Sacred” is being differentiated on a semantical, ontological and normative-epistemological level from the term “religion” within the contemporary sociological theories of religion, and equally tied with the diegesis of secular religions as functional equivalents for the traditional religious groups within the 21. century societies. The paper questions the “self-understanding” thesis of the so called secular social practices in modern Western societies as conditio sine qua non assumption for constitution of social ontology (John R. Searle).
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This study briefly summarizes the story of Colombian Protestantism. It adds a chapter about the most important Protestant tendencies in the Latin American region. The Protestant churches began their activities in the first half of the nineteenth century in Colombia due to the encouragement of foreign missionaries and Bible Societies. Protestantism—partly because of its diversity and partly due to lack of religious freedom—has not become a social organizing force like Catholicism, which has been an integral part of the state for centuries. At the same time, in the nineteenth century, the liberal parties of Colombia, despite their infighting, repeatedly supported the activities of protestant churches. Because of its relationship with the different strata of society, it played a role in the realization of the rights of freedom, the expansion of education and solving social matters. Its flexibility and openness helped to gain more space in the twentieth century. In modern-day Colombia, the Constitution of 1991 made a decisive change by guaranteeing religious freedom.
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This article looks at the perceptions of fear and ‘the frightening’ in contemporary Mongolian demonology. In the article, I discuss beliefs concerning both human and supernatural – what is supposed to be frightening for humans and what is supposed to be frightening for spirits, ghosts and demons. In daily interaction with the supernatural this mutual ‘fright’ can be regarded as an important part of communication. In this article, I discuss what is believed to be the most frightful for humans and for supernatural agents, what kinds of image this fear relates to and what the roots of these beliefs are, as well as the popular ways to confront and defend against ‘frightening’ in Mongolian folklore. My research is based on fieldwork materials collected during annual expeditions in different parts of Mongolia (2006–2017) and Mongolian published sources such as Mongolian newspapers and journals, special editions of stories about encounters with the supernatural.
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This study describes the types of taboo words used by the Acehnese people in Aceh, Indonesia. Ten language informants in the district were interviewed for this qualitative study. The interviews were recorded and then transcribed prior to analysis. The data were then analyzed by the procedures of condensation, display, and conclusion drawing. The findings of the research reveal that the most common taboo types used by Acehnese speakers are taboos of vulgarity or obscenity, epithet, and the taboo of disease. This implies that calling people bad names, talking about sex, mentioning incurable or ‘repulsive’ diseases are among the most taboo discussions in Acehnese society. Taboo words related to religion are found the least in the data, which could imply that these words are small in number because the Acehnese people embrace their religion strongly and thus minimise verbal abuse related to it.
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