{"id":642,"date":"2023-09-30T21:29:00","date_gmt":"2023-09-30T19:29:00","guid":{"rendered":"https:\/\/www.repub.sk\/?p=642"},"modified":"2023-09-30T20:52:57","modified_gmt":"2023-09-30T18:52:57","slug":"volby-optikou-greckej-filozofie","status":"publish","type":"post","link":"https:\/\/www.repub.sk\/?p=642","title":{"rendered":"Vo\u013eby optikou gr\u00e9ckej filozofie"},"content":{"rendered":"\n

Gr\u00e9cka filozofia v kontexte \u201en\u00e1\u0161ho\u201c prostredia<\/strong> <\/p>\n\n\n\n

Volebn\u00e9 obdobie je \u0161pecifick\u00fdm \u010dasov\u00fdm obdob\u00edm v r\u00e1mci plynul\u00e9ho priebehu \u017eivota ktorejko\u013evek spolo\u010dnosti. So zrete\u013eom na re\u00e1lie s\u00fa\u010dasn\u00fdch politick\u00fdch syst\u00e9mov v\u0161ak so sebou prin\u00e1\u0161a nov\u00e9, \u0161pecifick\u00e9 a doteraz nepoznan\u00e9 prvky. Tie s\u00favisia najm\u00e4 s mierou intolerancie vo\u010di in\u00fdm n\u00e1zorom, prejavuj\u00facej sa v na\u0161om prostred\u00ed a\u017e dokonca fyzick\u00fdm n\u00e1sil\u00edm.[1]<\/a> Odhliadnuc od toho, \u017ee nazeranie na vo\u013eby prostredn\u00edctvom gr\u00e9ckej filozofie je \u0161irokospektr\u00e1lnou \u00falohou a na\u0161a anal\u00fdza predstavuje iba kr\u00e1tky \u00favod do danej problematiky, vyvst\u00e1va pri na\u0161ej snahe o splnenie spom\u00ednanej \u00falohy \u010fal\u0161\u00ed probl\u00e9m. Ako aplikova\u0165 my\u0161lienky gr\u00e9ckej filozofie, ktor\u00e1 je pova\u017eovan\u00e1 za kol\u00edsku z\u00e1padnej civiliz\u00e1cie a v\u00fdchodiskov\u00fd bod modern\u00e9ho vedeck\u00e9ho sk\u00famania pou\u017e\u00edvan\u00e9ho na z\u00e1pade[2]<\/a> v prostred\u00ed, kde nedoch\u00e1dza ani len k re\u0161pektovaniu opa\u010dn\u00e9ho n\u00e1zoru. Pr\u00e1ve vz\u00e1jomn\u00fd re\u0161pekt os\u00f4b disponuj\u00facich protichodn\u00fdmi n\u00e1zormi je z\u00e1kladom dial\u00f3gu, pova\u017eovan\u00e9ho v gr\u00e9ckej filozofii za neodl\u00fa\u010dite\u013en\u00fa s\u00fa\u010das\u0165 vedeck\u00e9ho b\u00e1dania.[3]<\/a> Vysok\u00e1 miera polariz\u00e1cie, pr\u00edpadne m\u00f4\u017eeme tvrdi\u0165, \u017ee v niektor\u00fdch \u010dastiach spolo\u010dnosti ide a\u017e o atomiz\u00e1ciu, nie je pr\u00edzna\u010dn\u00e1 len pre politick\u00e9 a celospolo\u010densk\u00e9 nastavenie spolo\u010dnost\u00ed v r\u00e1mci Strednej Eur\u00f3py. Rozdelenie na dva znepriatelen\u00e9 t\u00e1bory v pr\u00edpade probl\u00e9mov celospolo\u010densk\u00e9ho charakteru m\u00f4\u017eeme pozorova\u0165 v s\u00fa\u010dasnosti po celom svete. V tomto kontexte m\u00f4\u017eeme spomen\u00fa\u0165 anglick\u00e9ho b\u00e1snika a filozofa Samuela Taylora Coleridga<\/em>, ktor\u00fd rozdelil \u013eud\u00ed na aristotelcov a platonikov. Toto rozdelenie obhajoval t\u00e9zou, \u017ee k zaradeniu \u010dloveka do jednej zo skup\u00edn doch\u00e1dza u\u017e pri naroden\u00ed. Diferencia\u010dn\u00fdm prvkom tohto rozdelenia bolo najm\u00e4 individu\u00e1lne nazeranie na idey. K\u00fdm skupina aristotelcov ich pova\u017euje za zov\u0161eobecnenia, platonici ich vn\u00edmaj\u00fa ako nie\u010do skuto\u010dn\u00e9. Okrem in\u00e9ho v\u0161ak toto rozdelenie s\u00favis\u00ed aj s vn\u00edman\u00edm vesm\u00edru z poh\u013eadu platonika ako poriadku, v Plat\u00f3novej<\/em> filozofii vyjadren\u00e9ho pod pojmom kozmos, pri\u010dom aristotelec ho pova\u017euje sk\u00f4r za domnienku n\u00e1\u0161ho \u010diasto\u010dn\u00e9ho \u010di obmedzen\u00e9ho poznania.[4]<\/a> Pokia\u013e chceme aplikova\u0165 t\u00e9zu, \u017ee by pr\u00edpadne mohlo by\u0165 pr\u00e1ve toto rozdelenie d\u00f4vodom prehlbuj\u00facej sa nezn\u00e1\u0161anlivosti medzi dvoma proti sebe stojacimi skupinami spolo\u010dnosti, doch\u00e1dzame k jej vyvr\u00e1teniu hne\u010f v \u00favode uva\u017eovania. My\u0161lienky oboch filozofov, ktor\u00fdch enormn\u00fd vplyv na v\u00fdvoj takzvanej z\u00e1padnej civiliz\u00e1cie prer\u00e1stol a\u017e do tej miery, \u017ee sa pod\u013ea n\u00e1zoru Coleridga<\/em> \u013eudia u\u017e rodia ako \u010dlenovia jednej zo skup\u00edn prisl\u00fachaj\u00facich mysleniu jedn\u00e9ho z velik\u00e1nov filozofie nem\u00f4\u017eu by\u0165 sp\u00fa\u0161\u0165a\u010dom s\u00fa\u010dasnej situ\u00e1cie z prost\u00e9ho d\u00f4vodu. T\u00fdm je, \u017ee ani jeden zo spom\u00ednan\u00fdch filozofov by sa ani k jedn\u00e9mu zo znepriatelen\u00fdch t\u00e1borov neprihl\u00e1sil. Sta\u010d\u00ed spomen\u00fa\u0165 Aristotelovo presved\u010denie o tom, \u017ee by v politike malo by\u0165 \u010do najviac etiky a v etike \u010do najviac politiky.[5] <\/a>Ale nepredbiehajme. V prvom rade je d\u00f4le\u017eit\u00e9 zadefinova\u0165 si na\u0161e my\u0161lienkov\u00e9 zdroje poch\u00e1dzaj\u00face z myslenia jednotliv\u00fdch gr\u00e9ckych filozofov a z\u00e1rove\u0148 zaradi\u0165 t\u00fdchto filozofov do v\u00fdvoja myslenia antick\u00e9ho Gr\u00e9cka.<\/p>\n\n\n\n

Defini\u010dn\u00fd r\u00e1mec gr\u00e9ckej filozofie v kontexte volieb<\/strong><\/p>\n\n\n\n

Za\u010dneme druhou menovanou defin\u00edciou potrebnou pre na\u0161u anal\u00fdzu. V r\u00e1mci v\u00fdvoja gr\u00e9ckej antickej filozofie m\u00f4\u017eeme identifikova\u0165 p\u00e4\u0165 f\u00e1z. Prvou je takzvan\u00e1 predsokratovsk\u00e1 f\u00e1za, ktor\u00e1 trvala od siedmeho po piate storo\u010die pred na\u0161\u00edm letopo\u010dtom. Centrom jej pozornosti je hlavne kozmologick\u00e9 b\u00e1danie v spojen\u00ed so \u0161t\u00fadiom vesm\u00edru a jeho z\u00e1konov. Medzi hlavn\u00fdch predstavite\u013eov rad\u00edme Thalesa<\/em>, Anaximandrosa<\/em>, Anaxagorasa<\/em> z At\u00e9n \u010di Pytagorasa<\/em>, Herakleitosa<\/em> z Efezu alebo Parmenidesa<\/em> z Eleje. Druhou f\u00e1zou je sokratovsko-sofistick\u00e1, trvaj\u00faca po\u010das druhej polovice piateho storo\u010dia pred na\u0161\u00edm letopo\u010dtom. Stredobodom pozornosti sa st\u00e1va \u010dlovek a to hlavne v s\u00favislosti s obdob\u00edm vrcholu prv\u00e9ho obdobia demokracie v dejin\u00e1ch. Najv\u00fdznamnej\u0161\u00edmi predstavite\u013emi tejto peri\u00f3dy s\u00fa Sokrates<\/em>, Protagoras<\/em> a Gorgias<\/em>. V\u00fdznamn\u00fdm faktorom po\u010das sokratovsko-sofistickej f\u00e1zy bol rozkol Sokrata<\/em> so sofistami, ktor\u00fd umo\u017enil Sokratovi<\/em> nastolenie nov\u00e9ho smeru gr\u00e9ckej filozofie a z\u00e1rove\u0148 cel\u00e9ho z\u00e1padn\u00e9ho myslenia. Tretia f\u00e1za prebiehaj\u00faca po\u010das \u0161tvrt\u00e9ho storo\u010dia pred na\u0161\u00edm letopo\u010dtom je charakteristick\u00e1 pr\u00ednosom dvoch velik\u00e1nov, Plat\u00f3na<\/em> a Aristotela<\/em>. Azda najv\u00e4\u010d\u0161\u00edm \u0161pecifikom medzi \u0161irok\u00fdm filozofick\u00fdm z\u00e1berom oboch spom\u00ednan\u00fdch filozofov bolo Plat\u00f3nove <\/em>idealistick\u00e9 nazeranie v kontraste s Aristotelov\u00fdm<\/em> naturalistick\u00fdm nazeran\u00edm. \u0160tvrtou f\u00e1zou je hel\u00e9nske obdobie. To prebiehalo od \u0161tvrt\u00e9ho storo\u010dia pred na\u0161\u00edm letopo\u010dtom do druh\u00e9ho storo\u010dia n\u00e1\u0161ho letopo\u010dtu a bolo v\u00fdrazne pozna\u010den\u00e9 \u00fapadkom gr\u00e9ckych mestsk\u00fdch \u0161t\u00e1tov. V d\u00f4sledku spom\u00ednan\u00e9ho \u00fapadku doch\u00e1dzalo k postupn\u00e9mu vymiznutiu politickej anga\u017eovanosti a rozkvet za\u017e\u00edvali individualisticko-filozofick\u00e9 tendencie. Poslednou piatou f\u00e1zou trvaj\u00facou od druh\u00e9ho do siedmeho storo\u010dia n\u00e1\u0161ho letopo\u010dtu je novoplat\u00f3nizmus. Hlavn\u00fdm znakom novoplat\u00f3nskeho obdobia je n\u00e1vrat k metafyzick\u00fdm ot\u00e1zkam v prepojen\u00ed s n\u00e1bo\u017eenstvom. Hlavn\u00fdmi predstavite\u013emi boli Plotinos<\/em> a Proklos<\/em>.[6]<\/a> Ako m\u00f4\u017eeme vidie\u0165, inherentnou s\u00fa\u010das\u0165ou gr\u00e9ckej antickej filozofie je jej \u010dlenenie na viacer\u00e9 smery, pri\u010dom sme e\u0161te pri na\u0161om zadefinovan\u00ed v\u00fdvoja vynechali pod\u010dlenenia v r\u00e1mci jednotliv\u00fdch v\u00fdvojov\u00fdch f\u00e1z. Z tohto d\u00f4vodu sa budeme venova\u0165 iba obmedzen\u00e9mu po\u010dtu filozofov v s\u00favislosti s vo\u013ebami. V\u00fdberov\u00fdm prvkom je v na\u0161om pr\u00edpade ich zameranie na politick\u00e9 ot\u00e1zky, ke\u010f\u017ee v tomto obdob\u00ed e\u0161te neexistovali vo\u013eby v ich s\u00fa\u010dasnom pon\u00edman\u00ed. V kontexte uveden\u00e9ho sme pre na\u0161u anal\u00fdzu vybrali \u0161tyroch v\u00fdznamn\u00fdch gr\u00e9ckych filozofov. <\/p>\n\n\n\n

Pytagoras<\/em>, Sokrates<\/em>, Plat\u00f3n<\/em> a Aristoteles<\/em> a ich filozofia v s\u00favislosti s konceptom volieb<\/strong><\/p>\n\n\n\n

V pr\u00edpade Pytagora<\/em> m\u00f4\u017ee vyvst\u00e1va\u0165 ot\u00e1zka, pre\u010do sme do n\u00e1\u0161ho v\u00fdberu zaradili tohto filozofa. Okrem toho, \u017ee dop\u013a\u0148a n\u00e1\u0161 v\u00fdber chronologicky, ke\u010f\u017ee v\u0161etci filozofi patria do prv\u00fdch troch f\u00e1z, tak z\u00e1rove\u0148 je Pytagorova<\/em> filozofia v kontexte volieb pr\u00ednosnou nepriamym sp\u00f4sobom. Aj ke\u010f sa nevenuje politick\u00fdm ot\u00e1zkam v takej miere ako ostatn\u00ed vybran\u00ed filozofi, jeho filozofia je na koncept volieb aplikovate\u013en\u00e1. Z poh\u013eadu pytagorovej<\/em> \u0161koly ka\u017ed\u00e1 kr\u00edza poznania implikuje kr\u00edzu etiky a politickej filozofie.[7]<\/a> Pre\u010do by tento princ\u00edp nemohol by\u0165 aplikovate\u013en\u00fd aj v s\u00fa\u010dasnosti? Jedn\u00fdm z faktorov kr\u00edzy z\u00e1padn\u00fdch liber\u00e1lnych demokraci\u00ed je mo\u017eno aj kr\u00edza poznania z\u00e1kladn\u00fdch a element\u00e1rnych s\u00fa\u010dast\u00ed politick\u00fdch syst\u00e9mov jednotliv\u00fdch \u0161t\u00e1tov zo strany voli\u010dov. Tu sa v\u0161ak pon\u00faka \u010fal\u0161ia ot\u00e1zka a to \u010di je v\u00f4bec mo\u017en\u00e9 \u010daka\u0165, \u017ee v glob\u00e1lnom kapitalizme je mo\u017en\u00e9 voli\u010dov udr\u017ea\u0165 v pozornosti s mo\u017en\u00fdmi zmenami jednotliv\u00fdch politick\u00fdch syst\u00e9mov a to e\u0161te v tomto pr\u00edpade neberieme do \u00favahy mo\u017enos\u0165 zle nastaven\u00e9ho vzdel\u00e1vacieho procesu. Ak sledujeme reklamu o produkte kde sa hovor\u00ed o tom, \u017ee bol jeho v\u00fdvoj zalo\u017een\u00fd na vedeck\u00fdch poznatkoch, \u010do sa n\u00e1m tvorcovia sna\u017eia poveda\u0165? \u017de in\u00e9 produkty na \u0148om zalo\u017een\u00e9 nie s\u00fa? Ako m\u00f4\u017eeme potom o\u010dak\u00e1va\u0165 zodpovedn\u00fd pr\u00edstup vo vo\u013eb\u00e1ch zalo\u017een\u00fd na vedeckosti, \u010di u\u017e zo strany voli\u010dov alebo politikov? Pritom je racion\u00e1lna vo\u013eba voli\u010da jedn\u00fdm zo z\u00e1kladn\u00fdch predpokladov funguj\u00facej demokracie v jej te\u00f3ri\u00e1ch poch\u00e1dzaj\u00facich z 20. storo\u010dia.[8]<\/a> P\u00f4vodcom demokratick\u00e9ho zm\u00fd\u0161\u013eania tradi\u010dne ukotven\u00e9ho v civiliza\u010dnom z\u00e1pade je druh\u00fd vybran\u00fd filozof, Sokrates<\/em>. Aspo\u0148 tak to tvrdila americk\u00e1 v\u00fdznamn\u00e1 politologi\u010dka 20. storo\u010dia Hannah Arendtov\u00e1,<\/em>[9]<\/a> pre ktor\u00fa bol Sokrates<\/em> symbolom mo\u017en\u00e9ho \u010fal\u0161ieho smerovania z\u00e1padnej filozofie. Sokrates<\/em> pod\u013ea Arendtovej<\/em> anal\u00fdzy symbolizoval dialektiku, pluralitu a h\u013eadanie pravdy. To s\u00fa my\u0161lienky, proti ktor\u00fdm neust\u00e1le bojuj\u00fa totalitn\u00e9 re\u017eimy a uml\u010duj\u00fa hlavn\u00fd znak sokratovsk\u00e9ho b\u00e1dania: dial\u00f3g. Tak\u00e9to smerovanie v\u0161ak bolo pod\u013ea Arendtovej<\/em> zastaven\u00e9 hne\u010f v z\u00e1rodku Sokratov\u00fdm \u017eiakom, Plat\u00f3nom<\/em>.[10]<\/a> O \u0148om sa vyjadril britsk\u00fd matematik a filozof Bertrand Russel<\/em> nasledovne: \u201ePlat\u00f3n mal schopnos\u0165 zamaskova\u0165 protidemokratick\u00e9 zm\u00fd\u0161\u013eanie tak\u00fdm sp\u00f4sobom, \u017ee \u00faplne pom\u00fdlilo nadch\u00e1dzaj\u00face gener\u00e1cie, ktor\u00e9 s obdivom vzhliadali k \u00dastave, bez toho aby si uvedomovali, \u010do jeho n\u00e1vrhy v skuto\u010dnosti znamenaj\u00fa.<\/em>\u201c[11]<\/a> Okrem uveden\u00e9ho sa Plat\u00f3n<\/em> ne\u0161t\u00edtil pri ot\u00e1zke udr\u017eiavania moci v jeho ide\u00e1lnej spolo\u010dnosti ani tak\u00fdch prostriedkov ak\u00fdmi s\u00fa napr\u00edklad cenz\u00fara, klamanie, indoktrin\u00e1cia alebo v\u00fdber na z\u00e1klade rasy. Aj napriek tomu, \u017ee samozrejme ka\u017ed\u00fd pr\u00ed\u010detn\u00fd \u010dlovek odmieta uplat\u0148ovanie tak\u00fdchto prakt\u00edk v politickom \u017eivote, vo verejnom diskurze absol\u00fatne ch\u00fdba ot\u00e1zka, \u010di k praktik\u00e1m cenz\u00fary, klamania, indoktrin\u00e1cie \u010di v\u00fdberu na z\u00e1klade rasy nedoch\u00e1dza aj v demokratick\u00fdch re\u017eimoch. Na t\u00fato ot\u00e1zku si tak mus\u00ed zodpoveda\u0165 ka\u017ed\u00fd s\u00e1m. Absencia uveden\u00e9ho diskurzu mo\u017eno pramen\u00ed v na\u0161om prostred\u00ed zo v\u0161adepr\u00edtomn\u00e9ho eurocentrizmu, ktor\u00fd je v n\u00e1s dlhodobo zakorenen\u00fd a okrem in\u00e9ho sp\u00f4sobuje aj prehliadania imanentn\u00fdch probl\u00e9mov demokratick\u00fdch zriaden\u00ed civiliza\u010dn\u00e9ho z\u00e1padu a s nimi spojen\u00fdch volebn\u00fdch procesov. Ako uviedol posledn\u00fd vybran\u00fd filozof a velik\u00e1n gr\u00e9ckej antiky Aristoteles<\/em>: \u201eAk chceme nie\u010do pozna\u0165, mus\u00edme najprv zisti\u0165 pr\u00ed\u010diny<\/em>.\u201c[12]<\/a><\/p>\n\n\n\n

\n\n\n\n

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

[1] KABRHE\u013dOV\u00c1, L.: Jeden\u00e1ct dn\u00ed do slovensk\u00fdch voleb. Situace je v\u00e1\u017en\u00e1, varuje sociolog<\/em>. [online], [cit. 30\/9\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.seznamzpravy.cz\/clanek\/audio-podcast-5-59-volici-na-slovensku-hledaji-silneho-vudce-bude-to-fico-236969>.<\/p>\n\n\n\n

[2] DOWLING, M.: The Cradle of Western Civilization<\/em>. [online], [cit. 30\/9\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.mrdowling.com\/ancient-greece-the-cradle-of-western-civilization>.<\/p>\n\n\n\n

[3] COLLINA, B.: Sokrates. U\u010ditel filozofie a \u017eivota.<\/em> Barcelona: Emse Publishing, 2022, 61-68 s.<\/p>\n\n\n\n

[4] TRUJILLO, R.: Aristotel\u00e9s. Od mo\u017enosti ke skute\u010dnosti<\/em>. Barcelona: Emse Publishing, 2022, s. 14.<\/p>\n\n\n\n

[5] TRUJILLO, R.: Aristotel\u00e9s. Od mo\u017enosti ke skute\u010dnosti<\/em>. Barcelona: Emse Publishing, 2022, s. 100.<\/p>\n\n\n\n

[6] COLLINA, B.: Sokrates. U\u010ditel filozofie a \u017eivota.<\/em> Barcelona: Emse Publishing, 2022, s. 10-16.<\/p>\n\n\n\n

[7] PIN, V.: Pythagoras. Po\u010d\u00e1tky filozofie.<\/em> Barcelona: Emse Publishing, 2022, s. 15.<\/p>\n\n\n\n

[8] ROSKIN, M.: Theory of rational choice<\/em>. [online], [cit. 30\/9\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.britannica.com\/topic\/political-science\/Theory-of-rational-choice>. <\/p>\n\n\n\n

[9] Hannah Arendt<\/em>. [online], [cit. 30\/9\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.britannica.com\/biography\/Hannah-Arendt>.<\/p>\n\n\n\n

[10] COLLINA, B.: Sokrates. U\u010ditel filozofie a \u017eivota.<\/em> Barcelona: Emse Publishing, 2022, 120-121.<\/p>\n\n\n\n

[11] MASCHIO, E.: Plat\u00f3n. Pravda je jinde<\/em>. Barcelona: Emse Publishing, 2022, s. 80.<\/p>\n\n\n\n

[12] TRUJILLO, R.: Aristotel\u00e9s. Od mo\u017enosti ke skute\u010dnosti<\/em>. Barcelona: Emse Publishing, 2022, s. 85.<\/p>\n","protected":false},"excerpt":{"rendered":"

Gr\u00e9cka filozofia v kontexte \u201en\u00e1\u0161ho\u201c prostredia  Volebn\u00e9 obdobie je \u0161pecifick\u00fdm \u010dasov\u00fdm obdob\u00edm v r\u00e1mci plynul\u00e9ho priebehu \u017eivota ktorejko\u013evek spolo\u010dnosti. So zrete\u013eom na re\u00e1lie s\u00fa\u010dasn\u00fdch politick\u00fdch syst\u00e9mov v\u0161ak so sebou prin\u00e1\u0161a nov\u00e9, \u0161pecifick\u00e9 a doteraz nepoznan\u00e9 prvky. Tie s\u00favisia najm\u00e4 s mierou intolerancie vo\u010di in\u00fdm n\u00e1zorom, prejavuj\u00facej sa v na\u0161om prostred\u00ed a\u017e dokonca fyzick\u00fdm n\u00e1sil\u00edm.[1] Odhliadnuc […]<\/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":[14],"tags":[],"class_list":["post-642","post","type-post","status-publish","format-standard","hentry","category-filozofia"],"yoast_head":"\nVo\u013eby optikou gr\u00e9ckej filozofie - 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=642\" \/>\n<meta property=\"og:locale\" content=\"sk_SK\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Vo\u013eby optikou gr\u00e9ckej filozofie - RE:PUB\" \/>\n<meta property=\"og:description\" content=\"Gr\u00e9cka filozofia v kontexte \u201en\u00e1\u0161ho\u201c prostredia  Volebn\u00e9 obdobie je \u0161pecifick\u00fdm \u010dasov\u00fdm obdob\u00edm v r\u00e1mci plynul\u00e9ho priebehu \u017eivota ktorejko\u013evek spolo\u010dnosti. 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