The essay presents Patočka’s intellectual relationship to Karl Jaspers on the basis of his texts from the 1960s and 1970s, with a starting point in the 1969 study What is Existence?. After ...introducing some general connections and differences, based in particular on the forms of heresy in both philosophers, the basic contours of the notion of existence are examined more closely. Patočka understands existence as the performance of a threefold movement that is in many respects problematic. The virtue of Jaspers’ position, on the other hand, lies in its focused clarity. While both thinkers emphasize the concept of authentic performance, the key issue becomes its one-sidedness, which can be described as surrender without acceptance.
Studie zkoumá základní paradoxy Nietzscheho pojetí svobody v knize Mimo dobro a zlo z perspektivy Kantovy filozofie svobody. Analýza vybraných aforismů ukazuje, že Nietzscheho ambivalentní výroky ...týkající se vůle a svobody nejsou výrazem nekonzistence, ale nastiňují filozofii svobody, která má podobu osvobozující dekonstrukce ideje svobodné vůle. Zároveň se ukazuje, že v této filozofii lze číst radikalizaci některých kantovských motivů. Těmi jsou scientistická kritika, autonomie lidské bytosti a z ní vycházející étos svobodného sebeurčení. Nietzsche zároveň překračuje Kanta tím, že odmítá dvě striktně odlišné sféry a také tím, že zdůrazňuje legitimní pluralitu řečových aktů týkajících se svobody. V důsledku toho se mu daří myslet svobodu jako projev lidského bytí v tomto světě. Nietzscheho filosofie vůle bývá často interpretována přísně naturalisticky. Výklad těchto kantovských rysů však odhaluje nedostatečnost naturalistického výkladu Nietzscheho.
The motif of shame represents an interesting and hitherto neglected intersection in the discussion of the relationship between Nietzsche and Plato. The first part of the essay recapitulates the ...function of this motif in Nietzsche’s culminating texts (mainly Zarathustra and Gay Science), while the second part focuses on the motif of shame in Plato’s work, specifically the two extreme contexts of death (Apology, Crito) and love (Symposium). It turns out that for both authors, shame is a constitutive moral phenomenon that is thematized in relation to logos. Shame and logos thus stand in close and contrasting relation. Their tension is decisive for the life of the soul, for its upward movement (Plato) or gradation (Nietzsche). It is therefore not a simple subjugation of the “bad”, irrational element by the “good”, rational component of the soul that plays the central role but an interplay of irreducible, mutually demanding moments. The interpretation of their interplay has both historical and systematic importance—it sheds new light on the relationship between these seemingly opposing philosophers and contributes to answering the following question: what is there to be ashamed of?
The investigation of the possibility of a dialogue between the philosophy of Kant and Nietzsche is based on the concept of autonomy . Both authors are presented as radical and consistent thinkers of ...autonomy. The study follows the way they step out of the isolation of the own “I will”. For both thinkers, autonomy cannot be seen as an arrogant self-realization of lonely subjectivity, on the contrary, its appropriate treatment leads both to the substantial meaning of the relationship to the other. According to Kant, autonomous subject who realizes his autonomy in relations to others gets to understand himself as someone who belongs to the highest good. In the case of Nietzsche, autonomous will is the one that takes deep interest in the relation to others and at the same time that expects her fulfilment in the act of transcendent desire.
This study aimed to explore the effects of competitive match play and subsequent training during typical competitive microcycle on landing biomechanics in female youth handball players. A group of 11 ...elite female youth players (age: 14.3 ± 0.6 years; stature: 165.9 ± 8.1 cm; body mass: 58.4 ± 10.6 kg; maturity offset: 0.4 ± 0.8 years) were tested prior to a competitive match, immediately after the match, 48 h after the match, 96 h after the match, and before the next match. The players performed two analyzed trials of a single leg (preferred) counter movement jump. The “Landing Error Scoring System” (LESS) was used to analyze the participants’ landing biomechanics. Results: There was no significant effect of a competitive handball match on LESS (Z = 0.28; p = 0.78). No statistically significant difference in LESS was found between the first and the last measurement (Z = 1.01; p = 0.31). No significant main effect of time was found for landing biomechanics in the observed eight-day period (χ2 = 4.02; p = 0.40). The results of the study indicate that a model of weekly loading during in-season, including competitive match play, does not decrease lower limb biomechanics during landing and does not contribute to an increased risk of anterior cruciate ligament injury in female youth handball players during a competitive microcycle.
In the biographical work Ecce homo, specifically in the chapter “Why I Am So Clever,” Nietzsche discusses the issues of nutrition, place, climate, and recreation that for him form a “casuistry of ...selfishness.” With the sentence “water is enough,” he indicates not only his relationship to intoxicating drinks, but also makes a general recommendation. The article is devoted to the question of how the motifs of intoxication and philosophy are related to each other. If, for Nietzsche, the intensification of philosophical life carries the title of “amor fati,” then the question can be more precisely stated as follows: How are the motifs of intoxication and “amor fati” related to each other? This seemingly marginal question gains urgency if we consider the inseparability of “amor fati” and the Dionysian ideal, which carries within it the meaning of intoxication. The answer rests in the development of the motif of “bodily virtue” that disposes a person to be open and affirmative to the world.
The aim of the paper is to provide an interpretation of Schopenhauer’s criticism of Kantian philosophy in its three pivotal areas: the notion of metaphysics, the basics of epistemology and ethical ...theory. The study shows the grounding of this criticism in the rehabilitation of the world in its immediate givenness. The next point of discussion is an analogy of Schopenhauer’s ethics in relation to Kant, its inner contradiction related to the concepts of compassion and resignation, as well as their inspiring character.
PDF
