{"id":601,"date":"2023-08-31T17:32:00","date_gmt":"2023-08-31T15:32:00","guid":{"rendered":"https:\/\/www.repub.sk\/?p=601"},"modified":"2023-08-31T17:20:25","modified_gmt":"2023-08-31T15:20:25","slug":"vyznam-diskusie-v-kontexte-slobody-myslenia","status":"publish","type":"post","link":"https:\/\/www.repub.sk\/?p=601","title":{"rendered":"V\u00fdznam diskusie v kontexte slobody myslenia"},"content":{"rendered":"\n

Boj, ktor\u00fd zv\u00e1dza autorita a sloboda nach\u00e1dzame naprie\u010d cel\u00fdmi dejinami. Na jednej strane, v priebehu v\u00fdvoja soci\u00e1lno-politick\u00e9ho myslenia, sa objavuj\u00fa te\u00f3rie v prospech slobodn\u00e9ho vyjadrovania n\u00e1zorov, na strane druhej sa prel\u00ednaj\u00fa s postul\u00e1tmi nevyhnutnej regul\u00e1cie mienkotvorn\u00fdch ide\u00ed pre v\u0161eobecn\u00e9 blaho spolo\u010dnosti. S\u00fa\u010dasnos\u0165 n\u00e1m ukazuje, \u017ee tak ako je nevyhnutn\u00e9 zabezpe\u010di\u0165 \u013eu\u010fom priestor pre mo\u017enos\u0165 vyslovenia svojho presved\u010denia bez strachu pred trestom, \u010di in\u00fdm sp\u00f4sobom \u00fatlaku, je bezbreh\u00e1 tolerancia aj intolerantn\u00fdch my\u0161lienok nebezpe\u010dn\u00e1. H\u013eadanie balansu medzi extr\u00e9mami zost\u00e1va nekon\u010diacim \u00fasil\u00edm ka\u017edej doby.<\/p>\n\n\n\n

V dne\u0161n\u00fdch \u010dasoch s\u00fa hlavn\u00fdm sprostredkovate\u013eom inform\u00e1ci\u00ed m\u00e9di\u00e1, ku ktor\u00fdm m\u00e1 pr\u00edstup v\u00e4\u010d\u0161ia \u010das\u0165 svetovej popul\u00e1cie. S t\u00fdm sa sp\u00e1ja aj fenom\u00e9n preinformovanosti, t. j. \u013eudia s\u00fa zaplaven\u00ed mno\u017estvom spr\u00e1v a je probl\u00e9m rozozna\u0165, na \u010do sa zamera\u0165. Pri\u010dom  t\u00ed, ktor\u00ed dok\u00e1\u017eu rozl\u00ed\u0161i\u0165 podstatn\u00e9 od nepodstatn\u00e9ho, z\u00edskavaj\u00fa moc.[1]<\/a> V masmedi\u00e1lnej komunik\u00e1cii s\u00fa taktie\u017e vyu\u017e\u00edvan\u00e9 viacer\u00e9 techniky a psychologick\u00e9 strat\u00e9gie, ktor\u00fdmi si dok\u00e1\u017ee jednotlivec \u010di skupina z\u00edska\u0165 prevahu v ovplyv\u0148ovan\u00ed druh\u00fdch. T\u00fdmito prostriedkami s\u00fa napr\u00edklad \u010das vysielania, prisp\u00f4soben\u00e1 agenda setting, zdanliv\u00e1 objektivita, stereotypy, at\u010f.[2]<\/a> Z r\u00f4znych str\u00e1n na \u013eud\u00ed \u010d\u00edhaj\u00fa \u0161pecificky \u0161trukt\u00farovan\u00e9 a cielen\u00e9 my\u0161lienky postaven\u00e9 na \u201eve\u013ek\u00fdch\u201c fr\u00e1zach, ktor\u00e9 s\u00fa v\u0161ak vn\u00fatorne pr\u00e1zdne, no vzbudzuj\u00fa il\u00fazie \u013eahk\u00e9ho rie\u0161enia existuj\u00facich probl\u00e9mov (napr. nesplnite\u013en\u00e9 politick\u00e9 s\u013euby).<\/p>\n\n\n\n

Slov\u00e1 maj\u00fa obrovsk\u00fa moc, ktor\u00e1 s\u00favis\u00ed s podvedom\u00fdm vyvol\u00e1van\u00edm obrazov nez\u00e1visl\u00fdch na ich re\u00e1lnom v\u00fdzname. P\u00f4sobivos\u0165 a ve\u013ekolepos\u0165 niektor\u00fdch pojmov (napr. demokracia, rovnos\u0165) znie v na\u0161ich mysliach zvu\u010dne a l\u00e1kavo, av\u0161ak ich obsah m\u00f4\u017ee by\u0165 v r\u00f4znych situ\u00e1ci\u00e1ch a kontextoch nejasn\u00fd.[3]<\/a> Zjednodu\u0161ovanie, \u010dast\u00e9 opakovanie tvrden\u00ed, apel na city, hyperboliz\u00e1cia \u010di spochyb\u0148ovanie niektor\u00fdch (historick\u00fdch) udalost\u00ed s\u00fa pomerne frekventovane vyu\u017e\u00edvan\u00e9 met\u00f3dy pri ovplyv\u0148ovan\u00ed okolia. M\u00f4\u017ee sa dokonca javi\u0165, \u017ee \u201ez\u00e1merom je ovl\u00e1dnut\u00edm jazyka ovl\u00e1dnu\u0165 myslenie \u013eud\u00ed na sp\u00f4sob Orwellovho newspeaku.\u201c<\/em>[4]<\/a><\/p>\n\n\n\n

Na to, aby \u010dlovek odhalil, \u017ee prezentovan\u00e1 idea (\u010di u\u017e politikmi, m\u00e9diami…), aj ke\u010f p\u00f4sobiaca vierohodne, sa v skuto\u010dnosti m\u00f4\u017ee skr\u00fdva\u0165 len za oparom flosk\u00fal a v\u00fdznamovo pr\u00e1zdnych slov, je nutn\u00e9 ma\u0165 ist\u00e9 poznanie. Vedomostiam v\u0161ak \u010dastokr\u00e1t ch\u00fdba nejak\u00e1 syntetizuj\u00faca sila \u2013 nadob\u00fadame poznatky s\u00edce r\u00fdchlo,  ale rovnako r\u00fdchlo je mo\u017en\u00e9 ich aj zabudn\u00fa\u0165.[5]<\/a> Je nutn\u00e9 si z\u00e1rove\u0148 uvedomi\u0165, \u017ee inform\u00e1cie samy o sebe e\u0161te nie s\u00fa veden\u00edm \u2013 ka\u017ed\u00fd sa mus\u00ed nau\u010di\u0165 ako a kde ich relevantne pou\u017ei\u0165.[6]<\/a> \u010clovek by sa mal usilova\u0165 o vlastn\u00e9 zdokona\u013eovanie sa a \u010do m\u00f4\u017ee by\u0165 lep\u0161ou z\u00e1rukou pred hrozbou nezmyseln\u00fdch a nepodlo\u017een\u00fdch n\u00e1zorov, ne\u017e ich overovanie?<\/p>\n\n\n\n

Skepsa, nie ako ned\u00f4vera vo\u010di v\u0161etk\u00e9mu povedan\u00e9mu, po\u010dut\u00e9mu \u010di viden\u00e9mu, ale ako \u017eiad\u00face spochyb\u0148ovanie, v\u010faka ktor\u00e9mu m\u00f4\u017ee \u010dlovek diskutova\u0165 s\u00e1m so sebou by mala by\u0165 vyu\u017e\u00edvan\u00fdm n\u00e1strojom v komunik\u00e1cii. Aby teda jednotlivec, a s n\u00edm aj spolo\u010dnos\u0165, mohol nast\u00fapi\u0165 na cestu pravdy prostredn\u00edctvom diskusie, mus\u00ed si najprv uvedomi\u0165, \u017ee absol\u00fatna istota spr\u00e1vnosti n\u00e1zoru neexistuje. Otec projektu otvorenej spolo\u010dnosti, Karl Raimund Popper,<\/em> tvrd\u00ed, \u017ee \u201eniet neomyln\u00e9ho krit\u00e9ria pravdy: nikdy, alebo takmer nikdy si nem\u00f4\u017eeme by\u0165 celkom ist\u00ed, \u010di sme sa nezm\u00fdlili.\u201c<\/em>[7]<\/a> \u010clovek nikdy nevie, \u010di len zaslepene nekr\u00e1\u010da za svojou subjekt\u00edvne vytvorenou domnienkou, ktorej pravdivostn\u00e1 hodnota je nezn\u00e1ma.<\/p>\n\n\n\n

Pod\u013ea tohto popredn\u00e9ho filozofa, pravda nie je jednozna\u010dne uchopite\u013en\u00e1, preto pri jej h\u013eadan\u00ed mus\u00edme uplat\u0148ova\u0165 bu\u010f na\u0161u fant\u00e1ziu, alebo skrze pokus-omyl a postupn\u00e9 odha\u013eovanie na\u0161ich predsudkov, rozobera\u0165 vyt\u00fd\u010den\u00fa oblas\u0165 sk\u00famania.[8]<\/a> Kritick\u00e9 sebask\u00famanie je najlep\u0161ou sp\u00e4tnou v\u00e4zbou, ktor\u00fa \u010dlovek m\u00f4\u017ee z\u00edska\u0165 a z\u00e1rove\u0148 sa u\u010d\u00ed \u201ezosta\u0165 pri zemi\u201c bez snahy arogova\u0165 si neomylnos\u0165 svojich n\u00e1zorov.<\/p>\n\n\n\n

John Stuart Mill,<\/em> politick\u00fd teoretik, taktie\u017e zast\u00e1va n\u00e1zor, \u017ee ka\u017ed\u00fd \u010dlovek je omyln\u00fd a absol\u00fatna istota neexistuje. Ak by sme si osobovali moc rozhodova\u0165 o spr\u00e1vnosti ist\u00e9ho tvrdenia a navykli si veri\u0165 v kategorick\u00fa spr\u00e1vnos\u0165 na\u0161ich vlastn\u00fdch n\u00e1zorov, uml\u010dali by sme t\u00fdm diskusiu a privlastnili si neomylnos\u0165. Rovnako, ak sa pozrieme na historick\u00e9 obdobia v retrospekt\u00edve, pr\u00eddeme na to, \u017ee n\u00e1zory dnes v\u0161eobecne uzn\u00e1van\u00e9, by v minulosti boli pova\u017eovan\u00e9 za her\u00e9zy. \u201eNikdy si nem\u00f4\u017eeme by\u0165 ist\u00ed, \u017ee mienka, ktor\u00fa sa sna\u017e\u00edme potla\u010di\u0165, je falo\u0161n\u00e1.\u201c<\/em>[9]<\/a><\/p>\n\n\n\n

Mill <\/em>aj Popper <\/em>si v\u0161ak uvedomuj\u00fa ist\u00e9 hranice slobody, ak ide o z\u00e1sah do pr\u00e1v druh\u00e9ho. \u017diadna tolerancia nesmie by\u0165 neobmedzen\u00e1, inak by po\u013eahky mohla vies\u0165 k sebade\u0161trukcii spolo\u010denstva. Av\u0161ak sk\u00f4r ne\u017e tolerancia, je to na\u0161a spolo\u010densk\u00e1 nezn\u00e1\u0161anlivos\u0165, ktor\u00e1 sa objavuje paradoxne aj v demokracii. U\u017e s\u00edce \u010dloveka nepripravuje o \u017eivot, nesna\u017e\u00ed sa (viac-menej) skrze cenz\u00faru potla\u010di\u0165 v\u0161etky protichodn\u00e9 n\u00e1zory, ale t\u00fdm, \u017ee podnecuje \u013eud\u00ed, aby skr\u00fdvali svoje n\u00e1zory alebo sa vzd\u00e1vali \u00fasilia o ich \u0161\u00edrenie, uh\u00e1\u0161a ducha pokroku.<\/p>\n\n\n\n

Ka\u017ed\u00e9 rie\u0161enie ist\u00e9ho probl\u00e9mu so sebou v\u017edy prin\u00e1\u0161a nov\u00e9 nevyrie\u0161en\u00e9 ot\u00e1zky, preto\u017ee \u010d\u00edm viac sa dozved\u00e1me, \u010d\u00edm v\u00e4\u010d\u0161iu h\u013abku dosahuje na\u0161e poznanie, t\u00fdm si jasnej\u0161ie uvedomujeme na\u0161u vlastn\u00fa nevedomos\u0165. Av\u0161ak napriek bezhrani\u010dnej nevedomosti, sa v\u017edy oplat\u00ed pozn\u00e1va\u0165 a diskutova\u0165 o v\u00fdsledkoch n\u00e1\u0161ho b\u00e1dania. Bez diskusie neexistuje pribl\u00ed\u017eenie sa objekt\u00edvnej pravde, a bez h\u013eadania niet poznania, ktor\u00e9 sa v\u00fdznamne spolupodie\u013ea na rozvoji jednotlivca i celej spolo\u010dnosti. Skrze na\u010d\u00favanie protiargumentom, sebakritiku a reflexiu zo strany druh\u00fdch, si \u010dlovek osvet\u013euje vlastn\u00e9 stanovisko. \u013dudsk\u00e9 myslenie by sa nepohlo, ak by sa vyh\u00fdbalo n\u00e1ro\u010dn\u00fdm ot\u00e1zkam a b\u00e1lo sa \u010deli\u0165 m\u00farom konformity.<\/p>\n\n\n\n

\n\n\n\n

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

[1] NYE, J. S., Jr.: Soft Power: The Means To Success In World Politics<\/em>. New York: PublicAffairs, 2004, s. 105 \u2013 106.<\/p>\n\n\n\n

[2] \u010cULENOV\u00c1, E.: Verb\u00e1lna manipul\u00e1cia.<\/em> Bansk\u00e1 Bystrica: Belianum, 2015, s. 40.<\/p>\n\n\n\n

[3] LE BON, G.: Psychologie davu.<\/em> Praha: Port\u00e1l, 2016, s. 65 \u2013 66.<\/p>\n\n\n\n

[4] BRESTOVANSK\u00dd, M.: \u00davod do medi\u00e1lnej v\u00fdchovy<\/em>. Trnava: PF TU, 2010, s. 65.<\/p>\n\n\n\n

[5] LIESSMANN, K. P.: Teorie nevzd\u011blanosti: omyly spole\u010dnosti v\u011bd\u011bn\u00ed<\/em>. Praha: Academia, 2008, s. 9 \u2013 10.<\/p>\n\n\n\n

[6] \u0160ED\u00dd, J.: Kritick\u00e9 my\u0161len\u00ed<\/em>. Praha: Gal\u00e9n, 2021, s. 23.<\/p>\n\n\n\n

[7] POPPER, K. R.: H\u013eadanie lep\u0161ieho sveta.<\/em> Bratislava: Archa, 1995, s. 180.<\/p>\n\n\n\n

[8] POPPER, K. R.: H\u013eadanie lep\u0161ieho sveta<\/em>, Bratislava: Archa, 1995, s. 144.<\/p>\n\n\n\n

[9] MILL, J. S.: O slobode<\/em>. Bratislava: Iris, 1995, s. 22.<\/p>\n","protected":false},"excerpt":{"rendered":"

Boj, ktor\u00fd zv\u00e1dza autorita a sloboda nach\u00e1dzame naprie\u010d cel\u00fdmi dejinami. Na jednej strane, v priebehu v\u00fdvoja soci\u00e1lno-politick\u00e9ho myslenia, sa objavuj\u00fa te\u00f3rie v prospech slobodn\u00e9ho vyjadrovania n\u00e1zorov, na strane druhej sa prel\u00ednaj\u00fa s postul\u00e1tmi nevyhnutnej regul\u00e1cie mienkotvorn\u00fdch ide\u00ed pre v\u0161eobecn\u00e9 blaho spolo\u010dnosti. S\u00fa\u010dasnos\u0165 n\u00e1m ukazuje, \u017ee tak ako je nevyhnutn\u00e9 zabezpe\u010di\u0165 \u013eu\u010fom priestor pre mo\u017enos\u0165 vyslovenia […]<\/p>\n","protected":false},"author":6,"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-601","post","type-post","status-publish","format-standard","hentry","category-eseje"],"yoast_head":"\nV\u00fdznam diskusie v kontexte slobody myslenia - 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=601\" \/>\n<meta property=\"og:locale\" content=\"sk_SK\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"V\u00fdznam diskusie v kontexte slobody myslenia - RE:PUB\" \/>\n<meta property=\"og:description\" content=\"Boj, ktor\u00fd zv\u00e1dza autorita a sloboda nach\u00e1dzame naprie\u010d cel\u00fdmi dejinami. 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