{"id":541,"date":"2023-06-30T20:28:00","date_gmt":"2023-06-30T18:28:00","guid":{"rendered":"https:\/\/www.repub.sk\/?p=541"},"modified":"2023-06-30T20:06:00","modified_gmt":"2023-06-30T18:06:00","slug":"chce-lud-demokraciu","status":"publish","type":"post","link":"https:\/\/www.repub.sk\/?p=541","title":{"rendered":"Chce \u013eud demokraciu?"},"content":{"rendered":"\n

Tak ako uv\u00e1dza v predslove \u00dastavy v\u00fdznamn\u00fd \u010desk\u00fd filol\u00f3g Franti\u0161ek Novotn\u00fd,[1]<\/a> cie\u013eom Plat\u00f3nov\u00fdch \u0161t\u00e1totvorn\u00fdch \u00favah bolo h\u013eadanie dobra, ktor\u00e9 pova\u017eoval za z\u00e1kladn\u00fa esenciu \u017eivota. Z\u00e1rove\u0148 v\u0161ak v \u010fal\u0161ej \u010dasti predslovu pripom\u00edna, \u017ee rozdelenie Plat\u00f3nskej ide\u00e1lnej spolo\u010dnosti odporovalo pojmu rovnos\u0165, ke\u010f\u017ee na samom vrcholku st\u00e1li vl\u00e1dcovia-filozofi a pracuj\u00faci \u013eud sa nach\u00e1dzal na opa\u010dnom konci pomyselnej pyram\u00eddy. Ak k uveden\u00e9mu prid\u00e1me fakt, \u017ee d\u00f4le\u017eitou \u010das\u0165ou knihy \u00dastava, ktor\u00e1 je azda najzn\u00e1mej\u0161ou Plat\u00f3novou knihou o usporiadan\u00ed spolo\u010dnosti, je pojem spravodlivos\u0165,[2]<\/a> m\u00f4\u017eeme dospie\u0165 ku kontradik\u010dn\u00fdm z\u00e1verom. Ako je mo\u017en\u00e9, \u017ee by idea dobra a spravodlivos\u0165 bola kompatibiln\u00e1 s usporiadan\u00edm pr\u00edsne hierarchickej spolo\u010dnosti, dokonca za pou\u017e\u00edvania klamstiev a tyransk\u00fdch met\u00f3d?[3]<\/a> Je mo\u017en\u00e9, \u017ee by to bolo v z\u00e1ujme samotn\u00e9ho \u013eudu ako tak\u00e9ho? Pr\u00e1ve toto h\u013eadanie bude predmetom n\u00e1\u0161ho \u010fal\u0161ieho politologick\u00e9ho b\u00e1dania obohaten\u00e9ho o zakomponovanie filozofick\u00fdch prvkov do praktick\u00fdch rov\u00edn.  <\/p>\n\n\n\n

Ak sa chceme venova\u0165 problematike \u013eudu a jeho ochote prij\u00edma\u0165 demokratick\u00e9 zriadenie alebo snahe \u013eudu ako tak\u00e9ho bojova\u0165 za zachovanie tak\u00e9hoto zriadenia alebo hodn\u00f4t s n\u00edm spojen\u00fdch, mus\u00edme v prvom rade uvies\u0165 defin\u00edciu toho, \u010do pod pojmom \u013eud mysl\u00edme. Ke\u010f\u017ee v politologickom diskurze existuje viacero n\u00e1zorov na to, \u010do pojem \u013eud znamen\u00e1 a jeho exaktn\u00e9 zadefinovanie je takmer nemo\u017en\u00e9, budeme sa opiera\u0165 o defin\u00edciu jedn\u00e9ho z najv\u00fdznamnej\u0161\u00edch politol\u00f3gov 20. storo\u010dia Roberta Dahla, av\u0161ak iba okrajovo.[4]<\/a> Aj okrajov\u00e9 nazeranie na tento pojem v\u0161ak posl\u00fa\u017ei pre potreby n\u00e1\u0161ho \u010fal\u0161ieho sk\u00famania, pri\u010dom aj najlep\u0161ie vystihuje to, \u010do si v\u00e4\u010d\u0161ina spolo\u010dnosti pod t\u00fdmto pojmom predstav\u00ed. Dahl okrem in\u00e9ho definoval \u013eud ako vl\u00e1dnucu triedu v demokratick\u00fdch alebo takzvan\u00fdch polyarchick\u00fdch zriadeniach. Pri sk\u00faman\u00ed otvorenej spolo\u010dnosti v\u0161ak Karl Raimund Popper, jeden z najv\u00fdznamnej\u0161\u00edch filozofov rak\u00faskeho p\u00f4vodu[5]<\/a> uviedol, \u017ee na demokraciu pr\u00e1ve kv\u00f4li problematike \u013eudovl\u00e1dy, m\u00f4\u017ee by\u0165 nazeran\u00e9 ako na podvod. T\u00e1 toti\u017e nikdy neexistovala a v\u017edy z\u00e1le\u017ealo sk\u00f4r na v\u00f4li tej najpo\u010detnej\u0161ej, najakt\u00edvnej\u0161ej a najvplyvnej\u0161ej skupiny. Pr\u00e1ve tu nar\u00e1\u017eame na prv\u00fd spor medzi \u013eudom a demokraciou. V dne\u0161nej dobe ned\u00f4very v demokratick\u00e9 in\u0161tit\u00facie je e\u0161te viac badate\u013en\u00fd. Samozrejme, uvedomel\u00fd a racion\u00e1lne zm\u00fd\u0161\u013eaj\u00faci voli\u010d vie, \u017ee v skuto\u010dnosti ozajstn\u00fdm vl\u00e1dcom v demokracii nie je, av\u0161ak prostredn\u00edctvom v\u00fdberu svojich volen\u00fdch z\u00e1stupcov vo volebn\u00fd de\u0148 m\u00f4\u017ee zhodnoti\u0165 vl\u00e1dnutie st\u00e1vaj\u00facich el\u00edt a prispie\u0165 k ich v\u00fdmene. N\u00e1sledne n\u00e1m v\u0161ak vyst\u00e1va ot\u00e1zka.[6]<\/a> Existuje v\u00f4bec tak\u00fdto voli\u010d? <\/p>\n\n\n\n

Je toti\u017e d\u00f4le\u017eit\u00e9 poznamena\u0165, \u017ee tak ako ako uv\u00e1dza vo svojom v\u00fdskume otvorenej spolo\u010dnosti politol\u00f3g Daniel Dobia\u0161,[7]<\/a> \u0161irok\u00fa verejnos\u0165 nezauj\u00edmaj\u00fa argumenty vedeckej \u010di intelektu\u00e1lnej povahy, av\u0161ak s\u00fa to prim\u00e1rne v\u00fdsledky, ktor\u00e9 by mali naplni\u0165 jej o\u010dak\u00e1vania.[8]<\/a> Z\u00e1rove\u0148 m\u00f4\u017eeme predpoklada\u0165, \u017ee z valnej v\u00e4\u010d\u0161iny sa tieto o\u010dak\u00e1vania nezakladaj\u00fa na racion\u00e1lnom predpoklade, \u010do m\u00f4\u017eeme odvodi\u0165 napr\u00edklad od my\u0161lienok jedn\u00e9ho z najzn\u00e1mej\u0161\u00edch psychol\u00f3gov Sigmunda Freuda,[9]<\/a> ktor\u00fd opisoval fungovanie \u013eudsk\u00e9ho psychick\u00e9ho apar\u00e1tu v\u00fdlu\u010dne na princ\u00edpe vyh\u00fdbania sa strasti alebo h\u013eadania slasti.[10]<\/a> Na chv\u00ed\u013eu sa e\u0161te vr\u00e1time k problematike otvorenej spolo\u010dnosti, ktor\u00e1 priamo s\u00favis\u00ed s praktick\u00fdm fungovan\u00edm demokratick\u00fdch zriaden\u00ed, kde Dobia\u0161 uv\u00e1dza \u010fal\u0161\u00ed pojem. Ide o autoritat\u00edvny intelektualizmus, ktor\u00fd je opakom tradi\u010dnej koncepcie racionalizmu, ke\u010f\u017ee sa zaklad\u00e1 na presved\u010den\u00ed o mo\u017enosti dosiahnutia nespochybnite\u013en\u00e9ho vedenia a poznania dokonalej pravdy.[11]<\/a> Tak\u00fdto pr\u00edstup m\u00f4\u017eeme v s\u00fa\u010dasnosti pozorova\u0165 na takmer celej politickej sc\u00e9ne, ale rovnako tak v akademickom prostred\u00ed. Je d\u00f4le\u017eit\u00e9 si toti\u017e uvedomi\u0165, \u017ee aj \u010d\u00edseln\u00e9 koncepty v pr\u00edrodn\u00fdch ved\u00e1ch s\u00fa produktom \u013eudskej mysle a je mo\u017en\u00e9, \u017ee mimo n\u00e1\u0161ho prirodzen\u00e9ho prostredia str\u00e1caj\u00fa zmysel. Vr\u00e1\u0165me sa v\u0161ak sp\u00e4\u0165 k \u013eudu. Ten v s\u00fa\u010dasnosti sleduje politiku, zalo\u017een\u00fa na r\u00fddzom marketingu. Vych\u00e1dza to z poznania, \u017ee \u013eud funguj\u00faci na emocion\u00e1lnej b\u00e1ze si vyber\u00e1 medzi politick\u00fdmi stranami ako medzi r\u00f4znymi produktami, prezentovan\u00fdmi v reklam\u00e1ch na obrazovk\u00e1ch na\u0161ich telev\u00edzi\u00ed. Jedno m\u00e1 v\u0161ak s elitami spolo\u010dn\u00e9. T\u00fdm spolo\u010dn\u00fdm menovate\u013eom je autoritat\u00edvny intelektualizmus. Mo\u017eno by bolo na mieste p\u00fdta\u0165 sa, ako je mo\u017en\u00e9, \u017ee \u013eud funguj\u00faci na emoci\u00e1lnom z\u00e1klade opl\u00fdva aj autoritat\u00edvnym intelektualizmom, av\u0161ak z defin\u00edcie, ktor\u00fa sme uviedli, jedno nevylu\u010duje druh\u00e9. V\u00fdrok sl\u00e1vneho u\u010denca z klasick\u00fdch At\u00e9n Sokrata[12]<\/a> o tom, \u017ee viem, \u017ee ni\u010d neviem,[13]<\/a> je vynikaj\u00facim pr\u00edkladom. Autoritat\u00edvny intelektualizmus vych\u00e1dza z nevedomosti o tom, \u017ee sme vo svojej podstate nevedom\u00fdmi v\u0161etci. Tento vz\u00e1jomn\u00fd menovate\u013e z\u00e1rove\u0148 p\u00f4sob\u00ed medzi elitami a \u013eudom ako odstrediv\u00fd prostriedok, ke\u010f\u017ee obidve skupiny pova\u017euj\u00face svoje presved\u010denia za nespochybnite\u013en\u00e9 z\u00e1konite odsudzuj\u00fa presved\u010denie druhej skupiny. Pr\u00e1ve z tohto vz\u0165ahu plynie dne\u0161n\u00fd odpor v\u00e4\u010d\u0161iny \u013eudu k demokracii, obhajovanej elitami, \u010di u\u017e na z\u00e1klade p\u00e1dnych alebo neodv\u00f4vodnen\u00fdch argumentov, a z neho vypl\u00fdvaj\u00faca kr\u00edza demokracie. Samozrejme, ide iba o jeden z faktorov, no pri problematike \u013eudu ide taktie\u017e o jeden z najv\u00fdznamnej\u0161\u00edch. <\/p>\n\n\n\n

\u00davod sme za\u010dali Plat\u00f3novou \u00dastavou, ktor\u00e1 ako sme uviedli jednozna\u010dne patr\u00ed medzi najv\u00fdznamnej\u0161ie diela gr\u00e9ckeho filozofa. V z\u00e1vere sa k nej vr\u00e1time. Esenci\u00e1lnou s\u00fa\u010das\u0165ou demokracie v jej teoretickom ale hlavne praktickom preveden\u00ed je spravodlivos\u0165. Toto tvrdenie nevyvodzujeme iba z elit\u00e1rskeho poh\u013eadu poskytnut\u00e9ho prostredn\u00edctvom teoretikov zaoberaj\u00facich sa znakmi a atrib\u00fatmi demokracie, ale rovnako tak je spravodlivos\u0165 predpokladanou s\u00fa\u010das\u0165ou demokracie aj medzi \u013eudom. Pr\u00e1ve spravodlivos\u0165ou sa Plat\u00f3n zaoberal v \u00favodnej kapitole spom\u00ednanej \u00dastavy, a to najm\u00e4 prostredn\u00edctvom dial\u00f3gu medzi Sokratom a Trasymachom, aj ke\u010f sa do tejto konverz\u00e1cie zap\u00e1jali aj \u010fal\u0161\u00ed \u00fa\u010dastn\u00edci. Pr\u00e1ve Trasymachos dlhodobo argumentoval ku klasick\u00fdm Sokratov\u00fdm ot\u00e1zkam o spravodlivosti t\u00fdm, \u017ee je to nespravodlivos\u0165, ktor\u00e1 je v praktickom \u017eivote u\u017eito\u010dnej\u0161ou. Rovnako tak Trasymachos vo svojej argument\u00e1cii uviedol, \u017ee spravodlivos\u0165 je pr\u00e1vom silnej\u0161ieho. Po\u010das dlh\u00e9ho rozhovoru sa sna\u017eil Sokrates tieto tvrdenia vyvr\u00e1ti\u0165, svoj\u00edm typick\u00fdm sp\u00f4sobom, a to prostredn\u00edctvom ot\u00e1zok. Na konci ich dlh\u00e9ho dial\u00f3gu sa nakoniec obidvaja diskutuj\u00faci zhodli, \u017ee v\u0161ade tam kde jestvuje nespravodlivos\u0165, prin\u00e1\u0161a so sebou sk\u00e1zu.[14]<\/a> \u010co vlastne chceme poukazovan\u00edm na Plat\u00f3nov rozbor spravodlivosti dosiahnu\u0165? D\u00f4le\u017eitou je argumenta\u010dn\u00e1 l\u00ednia Trasymachosa hlavne v bode, kedy poukazuje na spravodlivos\u0165 ako na pr\u00e1vo silnej\u0161ieho. V s\u00fa\u010dasnom globalizovanom kapitalizme m\u00f4\u017eeme tvrdi\u0165, \u017ee je to pr\u00e1vo silnej\u0161ieho, ktor\u00e9 rozhoduje o tom, \u010do je spravodliv\u00e9 a \u010do nie. Taktie\u017e by sme mohli argumentova\u0165 t\u00fdm, \u017ee tomu tak bolo po cel\u00fa hist\u00f3riu, ur\u010dite pozn\u00e1me viacero v\u00fdrokov o tom, ako hist\u00f3riu p\u00ed\u0161u v\u00ed\u0165azi, medzi najtrefnej\u0161\u00ed v na\u0161om pr\u00edpade zaradzujeme v\u00fdrok Georgea Orwella o tom, \u017ee \u201ekto ovl\u00e1da minulos\u0165, ovl\u00e1da aj bud\u00facnos\u0165.<\/em>\u201c[15]<\/a> Najv\u00e4\u010d\u0161\u00edm rozdielom v s\u00fa\u010dasnosti je v\u0161ak to, \u017ee jedinou a absol\u00fatnou hodnotou s\u00fa peniaze, ktor\u00e9 s\u00fa z\u00e1rove\u0148 jedin\u00fdm ukazovate\u013eom v\u00e4\u010d\u0161ej sily a z\u00e1rove\u0148 moci. Vyst\u00e1va tak ot\u00e1zka, \u010di \u013eud, \u2013 ktor\u00fd ako sme uviedli pova\u017euje nie len v\u010faka teoretick\u00e9mu zadefinovaniu demokracie ale hlavne kv\u00f4li jej v\u0161eobecn\u00e9mu pon\u00edmaniu za jeden z jej hlavn\u00fdch atrib\u00fatov spravodlivos\u0165 \u2013 m\u00f4\u017ee v\u00f4bec v s\u00fa\u010dasnom syst\u00e9me demokratick\u00e9 zriadenie podporova\u0165 alebo len akceptova\u0165. Po rozbore niektor\u00fdch aspektov vn\u00edmania demokracie medzi \u013eudom a faktorov, ktor\u00e9 na toto vn\u00edmanie vpl\u00fdvaj\u00fa, sa aj napriek v\u0161etk\u00e9mu uveden\u00e9mu nedostaneme ku konkr\u00e9tnemu z\u00e1veru. Je tomu tak najm\u00e4 v\u010faka rozsiahlosti t\u00e9my, ktor\u00e1 by si zasl\u00fa\u017eila ove\u013ea hlb\u0161\u00ed v\u00fdskum. Jedno v\u0161ak jednozna\u010dne vypl\u00fdva. \u017de nie\u010do so s\u00fa\u010dasn\u00fdm pon\u00edman\u00edm demokracie rozhodne nie je spr\u00e1vne. Z\u00e1ver nech\u00e1me otvoren\u00fd podobne ako kon\u010d\u00ed kniha Poves\u0165 o Atlant\u00edde, ktor\u00fa nap\u00edsal Slavom\u00edr Chren prostredn\u00edctvom vyberania jednotliv\u00fdch \u010dast\u00ed z Plat\u00f3nov\u00fdch spisov, v ktor\u00fdch spom\u00edna b\u00e1jnu Atlant\u00eddu. Po tomto konci je viacero \u010ditate\u013eov zm\u00e4ten\u00fdch, ke\u010f\u017ee by \u010dakalo pokra\u010dovanie pr\u00edbehu. Plat\u00f3n ho mo\u017eno z\u00e1merne nechal otvoren\u00fd pr\u00e1ve preto, aby si \u010ditate\u013e koniec domyslel. Po tom \u010do sa za\u010dalo kr\u00e1\u013eovstvo v Atlant\u00edde r\u00faca\u0165, zvolal boh Zeus v\u0161etk\u00fdch \u010dlenov vl\u00e1dnucej vrstvy s my\u0161lienkou potresta\u0165 ich. \u201eZhroma\u017edil v\u0161etk\u00fdch bohov do ich najsl\u00e1vnostnej\u0161ieho pr\u00edbytku, ktor\u00fd stoj\u00ed uprostred v\u0161ehom\u00edra a z neho vidie\u0165 v\u0161etko, \u010doko\u013evek bolo stvoren\u00e9, a zhroma\u017ediac ich povedal<\/em>:\u201c[16]<\/a><\/p>\n\n\n\n

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

[1] FLAITINGR L. ; HURYTA M.: Franti\u0161ek Novotn\u00fd a jeho monument\u00e1ln\u00ed d\u00edlo v\u011bnovan\u00e9 Platonovi<\/em>.[online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <https:\/\/www.akropolis.cz\/content\/frantisek-novotny-jeho-monumentalni-dilo-venovane-platonovi>.<\/p>\n\n\n\n

[2] Plat\u00f3n: \u00dastava<\/em>. Praha: OIKOYMENH, 1996, s. 7-28. <\/p>\n\n\n\n

[3] DAL MASCHIO E. A.: Plat\u00f3n. Pravda je jinde<\/em>. Madrid: Emse Publishing, 2022, 142 s. <\/p>\n\n\n\n

[4] DAUBNER P.: Robert Dahl – Elvis americkej politickej vedy<\/em>. [online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <https:\/\/zurnal.pravda.sk\/esej\/clanok\/308622-robert-dahl-elvis-americkej-politickej-vedy\/>. <\/p>\n\n\n\n

[5] KARL RAIMUND POPPER. [online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <https:\/\/www.phil.muni.cz\/fil\/studenti\/popper(charvat).html>. <\/p>\n\n\n\n

[6] DOBIA\u0160 D. ; GBUROV\u00c1 M.: Otvoren\u00e1 spolo\u010dnos\u0165. Politick\u00fd projekt modern\u00e9ho sveta alebo produkt\u00edvna metafora v intelektu\u00e1lnej trad\u00edcii h\u013eadania lep\u0161ieho \u010dloveka a sveta?<\/em>. Ko\u0161ice: Univerzita Pavla Jozefa \u0160af\u00e1rika v Ko\u0161iciach, 2020, s. 54. <\/p>\n\n\n\n

[7] doc. PhDr. Daniel Dobia\u0161, PhD<\/em>. [online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <https:\/\/www.upjs.sk\/FF\/zamestnanec\/daniel.dobias\/>. <\/p>\n\n\n\n

[8] DOBIA\u0160 D. ; GBUROV\u00c1 M.: Otvoren\u00e1 spolo\u010dnos\u0165. Politick\u00fd projekt modern\u00e9ho sveta alebo produkt\u00edvna metafora v intelektu\u00e1lnej trad\u00edcii h\u013eadania lep\u0161ieho \u010dloveka a sveta?<\/em>. Ko\u0161ice: Univerzita Pavla Jozefa \u0160af\u00e1rika v Ko\u0161iciach, 2020, s. 70. <\/p>\n\n\n\n

[9] Sigmund Freud<\/em>. [online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <http:\/\/biografia.sk\/sigmund-freud\/>. <\/p>\n\n\n\n

[10] PATAR\u00c1K M.: Freudovo ch\u00e1panie pudu smrti v \u010dase jeho uvedenia. [online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <http:\/\/www.psychiatria-casopis.sk\/files\/psychiatria\/3-4-2015\/ppp3-4-2015-cla3.pdf>. <\/p>\n\n\n\n

[11] DOBIA\u0160 D. ; GBUROV\u00c1 M.: Otvoren\u00e1 spolo\u010dnos\u0165. Politick\u00fd projekt modern\u00e9ho sveta alebo produkt\u00edvna metafora v intelektu\u00e1lnej trad\u00edcii h\u013eadania lep\u0161ieho \u010dloveka a sveta?<\/em>. Ko\u0161ice: Univerzita Pavla Jozefa \u0160af\u00e1rika v Ko\u0161iciach, 2020, s. 44. <\/p>\n\n\n\n

[12] KTO TO BOL SOKRATES? M\u00c1LOKTO VIE, \u017dE NEPOVA\u017dOVAL DEMOKRACIU ZA IDE\u00c1LNY \u0160T\u00c1T!.<\/em> [online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <https:\/\/www.vedelisteze.sk\/kto-to-bol-sokrates-malokto-vie-ze-nepovazoval-demokraciu-za-idealny-stat\/>. <\/p>\n\n\n\n

[13] S\u00d3KRAT\u00c9S: \u201eViem, \u017ee ni\u010d neviem\u201c<\/em>. [online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <https:\/\/citaty-slavnych.sk\/citaty\/53003-sokrates-viem-ze-nic-neviem\/>. <\/p>\n\n\n\n

[14] Plat\u00f3n: \u00dastava<\/em>. Praha: OIKOYMEN, s. 3-38.<\/p>\n\n\n\n

[15] HIRST K.: Who Controls the Past Controls the Future“ Quote Meaning<\/em>. [online], [cit. 9\/12\/2022]. Dostupn\u00e9 na internete: <https:\/\/www.thoughtco.com\/what-does-that-quote-mean-archaeology-172300>. <\/p>\n\n\n\n

[16] CHREN S.: Poves\u0165 o Atlant\u00edde<\/em>. Nov\u00e9 Z\u00e1mky, Felix, 2004, s. 48. <\/p>\n","protected":false},"excerpt":{"rendered":"

Tak ako uv\u00e1dza v predslove \u00dastavy v\u00fdznamn\u00fd \u010desk\u00fd filol\u00f3g Franti\u0161ek Novotn\u00fd,[1] cie\u013eom Plat\u00f3nov\u00fdch \u0161t\u00e1totvorn\u00fdch \u00favah bolo h\u013eadanie dobra, ktor\u00e9 pova\u017eoval za z\u00e1kladn\u00fa esenciu \u017eivota. Z\u00e1rove\u0148 v\u0161ak v \u010fal\u0161ej \u010dasti predslovu pripom\u00edna, \u017ee rozdelenie Plat\u00f3nskej ide\u00e1lnej spolo\u010dnosti odporovalo pojmu rovnos\u0165, ke\u010f\u017ee na samom vrcholku st\u00e1li vl\u00e1dcovia-filozofi a pracuj\u00faci \u013eud sa nach\u00e1dzal na opa\u010dnom konci pomyselnej pyram\u00eddy. […]<\/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":[11,14],"tags":[],"class_list":["post-541","post","type-post","status-publish","format-standard","hentry","category-eseje","category-filozofia"],"yoast_head":"\nChce \u013eud demokraciu? - 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=541\" \/>\n<meta property=\"og:locale\" content=\"sk_SK\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Chce \u013eud demokraciu? - RE:PUB\" \/>\n<meta property=\"og:description\" content=\"Tak ako uv\u00e1dza v predslove \u00dastavy v\u00fdznamn\u00fd \u010desk\u00fd filol\u00f3g Franti\u0161ek Novotn\u00fd,[1] cie\u013eom Plat\u00f3nov\u00fdch \u0161t\u00e1totvorn\u00fdch \u00favah bolo h\u013eadanie dobra, ktor\u00e9 pova\u017eoval za z\u00e1kladn\u00fa esenciu \u017eivota. 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