{"id":517,"date":"2023-05-31T20:00:00","date_gmt":"2023-05-31T18:00:00","guid":{"rendered":"https:\/\/www.repub.sk\/?p=517"},"modified":"2023-05-31T20:05:32","modified_gmt":"2023-05-31T18:05:32","slug":"politicke-filozofovanie-o-nepolitickej-filozofii","status":"publish","type":"post","link":"https:\/\/www.repub.sk\/?p=517","title":{"rendered":"Politick\u00e9 filozofovanie o nepolitickej filozofii"},"content":{"rendered":"\n

\u00davodn\u00e9 slovo<\/strong><\/p>\n\n\n\n

Ako uv\u00e1dza v \u00favode knihy Tuskulsk\u00e9 hovory<\/em> jej prekladate\u013e Josef Hr\u00fa\u0161a,[1]<\/a> obsahom diela s\u00fa filozofick\u00e9 \u00favahy r\u00edmskeho re\u010dn\u00edka, politika a spisovate\u013ea Marcusa Tulia Cicera.[2]<\/a> Spisy boli vypracovan\u00e9 v dobe, kedy politick\u00e1 situ\u00e1cia Cicerovi nedovo\u013eovala sa akt\u00edvne z\u00fa\u010dast\u0148ova\u0165 na politickom \u017eivote. V r\u00e1mci t\u00fdchto spisov sa Cicero venoval sk\u00f4r ot\u00e1zkam, ktor\u00e9 priamo nes\u00faviseli s politikou ako takou. Z\u00e1kladom s\u00fa my\u0161lienky o vymietan\u00ed strachu zo smrti \u010di zn\u00e1\u0161an\u00ed bolest\u00ed a miernen\u00ed z\u00e1rmutku. Predlohou boli pre Cicera pojedn\u00e1vania ist\u00fdch gr\u00e9ckych stoikov a filozofov, av\u0161ak na z\u00e1klade eklekticizmu. Ide o postup, ktor\u00fd je zalo\u017een\u00fd na vytv\u00e1ran\u00ed filozofick\u00e9ho v\u00fdkladu sveta prostredn\u00edctvom preberania rie\u0161en\u00ed jednotliv\u00fdch probl\u00e9mov a t\u00e9m z rozmanit\u00fdch filozofick\u00fdch syst\u00e9mov.[3]<\/a> S\u00e1m Josef Hr\u00fa\u0161a poznamen\u00e1va, \u017ee Cicero si v podstate vyberal z predloh to, \u010do sa mu hodilo a n\u00e1sledne \u00favahy prepojil s in\u00fdmi pojedn\u00e1vaniami.[4]<\/a> V r\u00e1mci n\u00e1\u0161ho pr\u00edspevku budeme uplat\u0148ova\u0165 rovnak\u00fd pr\u00edstup, av\u0161ak na\u0161ou predlohou bude pr\u00e1ve kniha Tuskulsk\u00e9 hovory<\/em>. Cicerove tvrdenia tak budeme prep\u00e1ja\u0165 so s\u00fa\u010dasn\u00fdmi politick\u00fdmi \u010di filozofick\u00fdmi ot\u00e1zkami, pri\u010dom sa rovnako budeme opiera\u0165 aj in\u00e9 filozofick\u00e9 pr\u00edstupy. M\u00f4\u017eeme tak kon\u0161tatova\u0165, \u017ee pr\u00edspevok bude koncipovan\u00fd ako eklestick\u00e1 filozoficko-politick\u00e1 \u00favaha nad Cicerov\u00fdmi \u00favahami, ktor\u00e9 vytv\u00e1ral rovnak\u00fdm pr\u00edstupom.\u00a0<\/p>\n\n\n\n

Civiliza\u010dn\u00e1 nedotknute\u013enos\u0165 <\/strong><\/strong><\/p>\n\n\n\n

Hne\u010f v \u00favode \u00favah o smrti Cicero pripom\u00edna Brutovi, ktor\u00e9mu je text adresovan\u00fd, \u017ee z\u00e1kladom \u017eivotn\u00e9ho poznania je filozofia. Aj s\u00e1m Cicero uv\u00e1dza, \u017ee jeho in\u0161pir\u00e1ciou boli gr\u00e9cki filozofi, vz\u00e1p\u00e4t\u00ed v\u0161ak za\u010d\u00edna s porovn\u00e1van\u00edm gr\u00e9ckej a r\u00edmskej spolo\u010dnosti. Grom porovn\u00e1vania je poukazovanie na nadradenos\u0165 r\u00edmskej civiliz\u00e1cie nad gr\u00e9ckou. Cicero t\u00fato nadradenos\u0165 nedemon\u0161truje vulg\u00e1rnym \u010di nevhodn\u00fdm sp\u00f4sobom, no vych\u00e1dza z premisy rozvinutosti. Pod\u013ea jeho presved\u010denia Rimania rozvinuli gr\u00e9cke myslenie a pozdvihli ho na vy\u0161\u0161iu \u00farove\u0148 ale iba v pr\u00edpade, ak to pova\u017eovali za potrebn\u00e9. Ako konkr\u00e9tne pr\u00edklady Cicero uv\u00e1dza lep\u0161ie zachovanie rodinn\u00fdch \u010di s\u00fakromn\u00fdch oby\u010dajov, prepracovanej\u0161ie z\u00e1kony \u010di kvalitnej\u0161iu \u00fastavu. Je s\u00edce zrejm\u00e9, \u017ee Cicero vych\u00e1dzal z \u010diastkov\u00fdch objekt\u00edvnych skuto\u010dnost\u00ed, no ak sa na t\u00fato problematiku zameriame zo \u0161ir\u0161ieho h\u013eadiska, m\u00f4\u017eeme sa domnieva\u0165, \u017ee sa jednalo o klamliv\u00e9 nadradzovanie jemu vlastnej civiliz\u00e1cie. Vtedaj\u0161ie Gr\u00e9cko u\u017e s\u00edce bolo v \u010dase Cicerovho p\u00edsania de facto pod nadvl\u00e1dou Rimanov, no rovnak\u00fd osud o nieko\u013eko storo\u010d\u00ed postihol aj vtedaj\u0161iu najrozsiahlej\u0161iu r\u00ed\u0161u. Jedn\u00fdm z hlavn\u00fdch d\u00f4vodov \u00fapadku R\u00edmskej r\u00ed\u0161e pritom bola neloajalita r\u00edmskej arm\u00e1dy. T\u00e1 bola na sklonku \u017eivota r\u00ed\u0161e zlo\u017een\u00e1 preva\u017ene zo \u017eoldnierov, ktor\u00ed nepoci\u0165ovali siln\u00e9 puto k R\u00edmu. Z\u00e1rove\u0148 v tom \u010dase existovala ak\u00e1si apatia zo strany r\u00edmskeho obyvate\u013estva, ktor\u00e9 nepoci\u0165ovalo potrebu bojova\u0165 za svoje spolo\u010densk\u00e9 zriadenie.[5]<\/a> M\u00f4\u017eeme tak dedukova\u0165, \u017ee proces \u00fapadku za\u010dal v R\u00edmskej r\u00ed\u0161i ove\u013ea sk\u00f4r. S\u00e1m Cicero spom\u00edna ve\u013ek\u00e9 \u00faspechy r\u00edmskych vojensk\u00fdch \u0165a\u017een\u00ed v porovnan\u00ed s gr\u00e9ckymi, no z\u00e1rove\u0148 si nebol a samozrejme ani nemohol by\u0165 vedom\u00fd toho, \u017ee niekdaj\u0161ia p\u00fdcha R\u00edma bude v kone\u010dnom d\u00f4sledku jedn\u00fdm z d\u00f4vodov jeho \u00fapadku. Toto myslenie sa z\u00e1konite v\u010faka Cicerovmu politick\u00e9mu vplyvu a r\u00e9torick\u00fdm schopnostiam pren\u00e1\u0161alo na be\u017en\u00e9 obyvate\u013estvo \u010di zvy\u0161ok elity. Ak tieto tvrdenia prepoj\u00edme s cyklickou te\u00f3riou vzostupu a p\u00e1du civiliz\u00e1ci\u00ed, o ktor\u00fa sa \u010dasto opierame,[6]<\/a> m\u00f4\u017eeme kon\u0161tatova\u0165, \u017ee jedn\u00fdm z hlavn\u00fdch faktorov (nie jedin\u00fdm) z\u00e1konit\u00e9ho \u00fapadku civiliz\u00e1cie je jej nadradzovanie medzi obyvate\u013estvom \u010di elitami, ktor\u00e9 sa v danej situ\u00e1cii jav\u00ed ako prirodzen\u00e9, no rovnako sp\u00fa\u0161\u0165a proces udalost\u00ed ved\u00faci k civiliza\u010dn\u00e9mu rozkladu.[7]\u00a0<\/a><\/p>\n\n\n\n

Filozofia smrti ako s\u00fa\u010das\u0165 politiky<\/strong><\/p>\n\n\n\n

V prvej kapitole s n\u00e1zvom Nebojme sa smrti<\/em> sa Cicero s\u00fastred\u00ed na pon\u00edmanie smrti medzi \u013eu\u010fmi, uva\u017euje o tom, \u010do smr\u0165 pre \u013eud\u00ed vlastne znamen\u00e1 a \u010do m\u00f4\u017eeme o\u010dak\u00e1va\u0165 po nej. B\u00e1danie je veden\u00e9 v dial\u00f3gu medzi u\u010dite\u013eom a posluch\u00e1\u010dom. Ke\u010f\u017ee bol text adresovan\u00fd Brutovi, forma dial\u00f3gu bola zvolen\u00e1 pre jednoduch\u0161ie vysvetlenie danej problematiky, ako s\u00e1m Cicero uv\u00e1dza a n\u00e1sledne ku konverz\u00e1ci\u00e1m u\u010dite\u013ea a \u017eiaka priklad\u00e1 svoje pozn\u00e1mky. Z\u00e1kladn\u00fdm v\u00fdchodiskom pre Cicera s\u00fa koncepcie in\u00fdch filozofov pojedn\u00e1vaj\u00facich o smrti. Medzi in\u00fdmi uv\u00e1dza Plat\u00f3nove rozdelenie du\u0161e na tri \u010dasti, Xenotrasove vysvetlenie du\u0161e ako nie\u010doho beztv\u00e1rne netelesn\u00e9ho alebo Aristotelove \u0161tyri prvky, z ktor\u00fdch vznik\u00e1 v\u0161etko zn\u00e1me, ku ktor\u00fdm n\u00e1sledne pridal prvok piaty, ako z\u00e1klad du\u0161e. V r\u00e1mci dial\u00f3gu sa u\u010dite\u013e sna\u017e\u00ed od t\u00fdchto pr\u00edkladov odvodzova\u0165 svoje vlastn\u00e9 vn\u00edmanie du\u0161e a smrti. D\u00f4le\u017eit\u00fdm je v\u0161ak pre n\u00e1s postoj posluch\u00e1\u010da. Ten pova\u017euje v\u0161etk\u00fdch m\u0155tvych za ne\u0161\u0165astn\u00fdch. Svoj postoj vysvet\u013euje napr\u00edklad aj t\u00fdm, \u017ee po smrti str\u00e1ca dan\u00fd jedinec svoje bohatstvo \u010di sl\u00e1vu. Aj napriek \u010fal\u0161iemu priebehu konverz\u00e1cie medzi u\u010dite\u013eom a posluch\u00e1\u010dom, kde u\u010dite\u013e postupne tieto tvrdenia vyvracia, sa zastav\u00edme pri tomto nazeran\u00ed a sk\u00fasime ho prenies\u0165 na s\u00fa\u010dasn\u00e9 politick\u00e9 re\u00e1lie. Ak by aj m\u0155tvi vedeli o tom, \u017ee u\u017e nie s\u00fa \u017eiv\u00fdmi, \u010do Cicero v \u010fal\u0161om priebehu dial\u00f3gu vyvracia, je s oh\u013eadom na dne\u0161n\u00e9 pr\u00edklady naivn\u00e9 si myslie\u0165, \u017ee by boli z\u00e1konite ne\u0161\u0165astn\u00fdmi. Ako vhodn\u00fd pr\u00edklad n\u00e1m m\u00f4\u017eu posl\u00fa\u017ei\u0165 teroristick\u00e9 organiz\u00e1cie ako Islamsk\u00fd \u0161t\u00e1t alebo Al-K\u00e1ida, ktor\u00e9 svojich bojovn\u00edkov verbuj\u00fa pr\u00e1ve s pr\u00eds\u013eubom \u0161\u0165astn\u00e9ho posmrtn\u00e9ho \u017eivota, na z\u00e1klade hl\u00e1san\u00ed poch\u00e1dzaj\u00facich z militantn\u00e9ho v\u00fdkladu islamu.[8]<\/a> Nejedn\u00e1 sa v\u0161ak o ojedinel\u00fd pr\u00edklad. Ned\u00e1vne video z dielne Ukrajinsk\u00fdch ozbrojen\u00fdch s\u00edl vyz\u00fdva Ukrajincov k tomu, aby sa pridali k arm\u00e1de pred nadch\u00e1dzaj\u00facou protiofenz\u00edvou.[9]<\/a> Podobn\u00e9 video vydali v rovnakom obdob\u00ed aj Rusi.[10]<\/a> V tomto pr\u00edpade sa sk\u00f4r zameriame na jednotlivcov, ktor\u00ed dan\u00e9 povolanie vypo\u010duj\u00fa a k arm\u00e1de sa pridaj\u00fa. Na videu, v ktorom \u0161\u00e9f s\u00fakromnej Wagnerovej arm\u00e1dy Jevgenij Prigo\u017ein verbuje vo v\u00e4znici nov\u00fdch \u010dlenov arm\u00e1dy, vo svojom prejave spom\u00edna, \u017ee miera m\u00ed\u0148ania mun\u00edcie je dva a pol kr\u00e1t vy\u0161\u0161ia ako po\u010das bojov o Stalingrad.[11]<\/a> Aj napriek tomu sa viacero Ukrajincov \u010di Rusov rozhodne do arm\u00e1dy v s\u00fa\u010dasnosti vst\u00fapi\u0165. Ak odhliadneme od ekonomick\u00fdch v\u00fdhod, ktor\u00e9 vstup do arm\u00e1dy poskytuje, je jednozna\u010dne jedn\u00fdm z najd\u00f4le\u017eitej\u0161\u00edch faktorov tohto vstupu n\u00e1rodn\u00e1 hrdos\u0165. Aj v tomto pr\u00edpade tak m\u00f4\u017eeme tvrdi\u0165, \u017ee ak by si t\u00edto m\u0155tvi vojaci boli svojej smrti vedom\u00ed, pravdepodobne by ju s oh\u013eadom na svoje n\u00e1rodn\u00e9 c\u00edtenie ne\u013eutovali. Na\u0161e tvrdenia v tomto pr\u00edpade koreluj\u00fa s Cicerov\u00fdmi. Ako \u010fal\u0161\u00ed pr\u00edklad pou\u017eil \u0161t\u00e1tnikov alebo b\u00e1snikov, ktor\u00ed v\u010faka \u013eudskej prorockej predtuche nach\u00e1dzaj\u00facej sa v du\u0161i, ako ju s\u00e1m Cicero pomenoval, usiluj\u00fa cel\u00fa \u017eivot o posmrtn\u00fa sl\u00e1vu, na z\u00e1klade ktorej si ich bud\u00fa \u010fal\u0161ie gener\u00e1cie pam\u00e4ta\u0165.[12]<\/a> Ak by ju dosiahli, m\u00f4\u017eeme tvrdi\u0165, \u017ee by po\u010das vn\u00edmavej smrti boli ne\u0161\u0165astn\u00fdmi?\u00a0<\/p>\n\n\n\n

Sebad\u00f4vera vodcov davu<\/strong> <\/p>\n\n\n\n

\u201eAj keby neuv\u00e1dzal Plat\u00f3n \u017eiadny d\u00f4vod – h\u013ea, ak\u00fa ve\u013ek\u00fa d\u00f4veru vo\u010di tomu \u010dloveku m\u00e1m! U\u017e svoj\u00edm ohlasom by zlomil m\u00f4j odpor. Uviedol v\u0161ak to\u013eko d\u00f4vodov, \u017ee je zrejm\u00e9, \u017ee chcel presved\u010di\u0165 ve\u013ea \u013eud\u00ed ; seba v\u0161ak jednozna\u010dne presved\u010dil<\/em>.\u201c[13]<\/a> Aj napriek tomu, \u017ee Cicero tento v\u00fdrok uv\u00e1dza v inom kontexte, posl\u00fa\u017ei n\u00e1m na pouk\u00e1zanie \u010fal\u0161ieho s\u00fa\u010dasn\u00e9ho politick\u00e9ho fenom\u00e9nu. Psychol\u00f3gia davov, ktorej koncepciu vypracoval franc\u00fazsky psychol\u00f3g Gustave Le Bon,[14]<\/a> hovor\u00ed o tom, \u017ee jednotliv\u00e9 my\u0161lienkov\u00e9 procesy alebo vzorce spr\u00e1vania sa pri jednotlivcoch \u010dasto l\u00ed\u0161ia v z\u00e1vislosti na tom, \u010di sa jednotlivec nach\u00e1dza vo v\u00e4\u010d\u0161ej skupine alebo nie. T\u00ed ist\u00ed jednotlivci sa toti\u017e \u010dasto prisp\u00f4sobuj\u00fa o\u010dak\u00e1vaniam okolit\u00e9ho prostredia a modifikuj\u00fa individu\u00e1lne \u010drty, aby sa identifikovali s davom.[15]<\/a> V s\u00fa\u010dasnosti m\u00f4\u017eeme pozorova\u0165 element polariz\u00e1cie v spolo\u010dnosti, ktor\u00fd je tak v\u00fdrazn\u00fd, \u017ee spolo\u010dnos\u0165 by sme mohli obrazne rozdeli\u0165 na dva davy. Ich \u010deln\u00ed predstavitelia, ktor\u00ed davov\u00fa psych\u00f3zu sp\u00fa\u0161\u0165aj\u00fa, musia z\u00e1konite prepadn\u00fa\u0165 podobn\u00e9mu sebapresved\u010deniu, na ktor\u00e9 poukazoval Cicero v Plat\u00f3novom pr\u00edpade. N\u00e1sledne tak svojou autentickos\u0165ou m\u00f4\u017eu ovplyv\u0148ova\u0165 davy, ktor\u00e9 s\u00fa pozbaven\u00e9 kritick\u00e9ho zm\u00fd\u0161\u013eania.<\/p>\n\n\n\n

\n\n\n\n

Zdroje:<\/strong> <\/p>\n\n\n\n

[1] Hr\u016f\u0161a Josef<\/em>. [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <http:\/\/databaze.obecprekladatelu.cz\/databaze\/H\/HrusaJosef.htm<\/a>>.\u00a0<\/p>\n\n\n\n

[2] Marcus Tullius Cicero<\/em>. [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.databazeknih.cz\/zivotopis\/marcus-tullius-cicero-445<\/a>>.\u00a0<\/p>\n\n\n\n

[3] Eklekticizmus<\/em>.[online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <https:\/\/dai.fmph.uniba.sk\/~filit\/fve\/eklekticizmus.html<\/a>>.<\/p>\n\n\n\n

[4] CICERO M.: Tuskulsk\u00e9 hovory. <\/em>Praha: Kni\u017enice filosofick\u00e1 a sociologick\u00e1, s. 6.<\/p>\n\n\n\n

[5] Decline of Ancient Greece and Ancient Rome<\/em>. [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.edu.gov.mb.ca\/k12\/cur\/socstud\/foundation_gr8\/blms\/8-3-5e.pdf<\/a>>.<\/p>\n\n\n\n

[6] \u00d6NDER M.:\u00a0IBN KHALDUN\u2019S CYCLICAL THEORY ON THE RISE AND FALL OF SOVEREIGN POWERS: THE CASE OF OTTOMAN EMPIRE<\/em>. [online], [cit. 30\/4\/2023]. Dostupn\u00e9 na internete: <https:\/\/dergipark.org.tr\/tr\/download\/article-file\/617161<\/a>>.<\/p>\n\n\n\n

[7] CICERO M.: Tuskulsk\u00e9 hovory. <\/em>Praha: Kni\u017enice filosofick\u00e1 a sociologick\u00e1, s. 7-8.<\/p>\n\n\n\n

[8] Journal of Legal, Ethical and Regulatory Issues: THE WAY TO HEAVEN INDOCTRINATION AND<\/em> INEFFICIENCY OF DEATH PENALTY AS TERRORISTDETERRENCE<\/em>. [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <http:\/\/repository.uki.ac.id\/6553\/1\/THEWAYTOHEAVENINDOCTRINATION.pdf<\/a>>.<\/p>\n\n\n\n

[9] VOITOVYCH O.: Ukraine\u2019s commander in chief hints counteroffensive could be imminent in slick video<\/em>. [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <https:\/\/edition.cnn.com\/2023\/05\/27\/europe\/ukraine-counteroffensive-speculation-intl\/index.html<\/a>>. <\/p>\n\n\n\n

[10] TALMAZAN Y.: The Kremlin wants \u2018real men\u2019 to prove themselves by joining the fight in Ukraine<\/em>. [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.nbcnews.com\/news\/world\/russia-real-men-military-ad-war-ukraine-recruitment-rcna80792<\/a>>.\u00a0<\/p>\n\n\n\n

[11] The Telegraph: ‚If you desert, we’ll execute you‘: ‚Putin’s chef‘ recruits convicts for war. <\/em>[online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.youtube.com\/watch?v=ufOVEKwY2sw<\/a>>. \u00a0 <\/p>\n\n\n\n

[12] CICERO M.: Tuskulsk\u00e9 hovory. <\/em>Praha: Kni\u017enice filosofick\u00e1 a sociologick\u00e1, s. 22.<\/p>\n\n\n\n

[13] CICERO M.: Tuskulsk\u00e9 hovory. <\/em>Praha: Kni\u017enice filosofick\u00e1 a sociologick\u00e1, s. 29. <\/p>\n\n\n\n

[14] Gustave Le Bon<\/em>. [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.britannica.com\/biography\/Gustave-Le-Bon<\/a>>.\u00a0<\/p>\n\n\n\n

[15] MALCOLM T.: What is Crowd Psychology?<\/em>. [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: [online], [cit. 31\/5\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.languagehumanities.org\/what-is-crowd-psychology.htm<\/a>>.\u00a0<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00davodn\u00e9 slovo Ako uv\u00e1dza v \u00favode knihy Tuskulsk\u00e9 hovory jej prekladate\u013e Josef Hr\u00fa\u0161a,[1] obsahom diela s\u00fa filozofick\u00e9 \u00favahy r\u00edmskeho re\u010dn\u00edka, politika a spisovate\u013ea Marcusa Tulia Cicera.[2] Spisy boli vypracovan\u00e9 v dobe, kedy politick\u00e1 situ\u00e1cia Cicerovi nedovo\u013eovala sa akt\u00edvne z\u00fa\u010dast\u0148ova\u0165 na politickom \u017eivote. V r\u00e1mci t\u00fdchto spisov sa Cicero venoval sk\u00f4r ot\u00e1zkam, ktor\u00e9 priamo nes\u00faviseli s […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[11],"tags":[],"class_list":["post-517","post","type-post","status-publish","format-standard","hentry","category-eseje"],"yoast_head":"\nPolitick\u00e9 filozofovanie o nepolitickej filozofii - RE:PUB<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.repub.sk\/?p=517\" \/>\n<meta property=\"og:locale\" content=\"sk_SK\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Politick\u00e9 filozofovanie o nepolitickej filozofii - RE:PUB\" \/>\n<meta property=\"og:description\" content=\"\u00davodn\u00e9 slovo Ako uv\u00e1dza v \u00favode knihy Tuskulsk\u00e9 hovory jej prekladate\u013e Josef Hr\u00fa\u0161a,[1] obsahom diela s\u00fa filozofick\u00e9 \u00favahy r\u00edmskeho re\u010dn\u00edka, politika a spisovate\u013ea Marcusa Tulia Cicera.[2] Spisy boli vypracovan\u00e9 v dobe, kedy politick\u00e1 situ\u00e1cia Cicerovi nedovo\u013eovala sa akt\u00edvne z\u00fa\u010dast\u0148ova\u0165 na politickom \u017eivote. 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