{"id":673,"date":"2023-10-31T21:43:00","date_gmt":"2023-10-31T20:43:00","guid":{"rendered":"https:\/\/www.repub.sk\/?p=673"},"modified":"2024-08-25T14:26:43","modified_gmt":"2024-08-25T12:26:43","slug":"tradicia-a-modernita-u-a-giddensa","status":"publish","type":"post","link":"https:\/\/www.repub.sk\/?p=673","title":{"rendered":"Trad\u00edcia a modernita u A. Giddensa"},"content":{"rendered":"\n<p>Teoretick\u00e9 vymedzenie moderny a postmoderny je jednou z k\u013e\u00fa\u010dov\u00fdch v\u00fdziev modernej sociol\u00f3gie a filozofie. K populariz\u00e1cii term\u00ednu postmoderna, opisuj\u00faceho stav radik\u00e1lnej plurality a rozkladu univerz\u00e1lnosti ide\u00e1lu v \u013eudskom poznan\u00ed, v\u00fdznamne prispel franc\u00fazsky filozof <em>Jean-Fran\u00e7ois Lyotard<\/em>.<a href=\"https:\/\/plato.stanford.edu\/entries\/lyotard\/\">[1]<\/a> In\u00fdmi slovami, Lyotard \u00fato\u010d\u00ed na vedeckos\u0165, spochyb\u0148uje vedeck\u00fa met\u00f3du prezentovan\u00fa ako pravdiv\u00fa a argumentuje, \u017ee poznanie, ktor\u00e9 bolo pod\u013ea neho v\u017edy relat\u00edvne, sa v postmoderne roztrie\u0161tilo, pri\u010dom popieral ak\u00fako\u013evek formu univerz\u00e1lnosti poznania. V postmodernom poznan\u00ed tak hovor\u00edme o stave radik\u00e1lnej plurality, teda o absol\u00fatnej rovnocennosti mnoh\u00fdch v\u00fdchod\u00edsk a z\u00e1verov. Obrat, ktor\u00fd v postmodernej epoche nast\u00e1va v \u013eudskom poznan\u00ed je sprev\u00e1dzan\u00fd s d\u00f4razom na individualitu, subjektivitu a konkr\u00e9tnos\u0165, ktor\u00e9 sa manifestuj\u00fa v \u013eudskom vedom\u00ed a identite. V postindustri\u00e1lnom veku sa ist\u00fdm sp\u00f4sobom stav poznania a vedomost\u00ed, vzh\u013eadom na dynamick\u00fa technologick\u00fa transform\u00e1ciu, nepopierate\u013ene men\u00ed. O to zrete\u013enej\u0161ie je toto tvrdenie vidite\u013en\u00e9, ak k vedeck\u00e9mu poznaniu pristupujeme ako k ist\u00e9mu druhu diskurzu, ktor\u00e9ho z\u00e1kladom je jazyk a vedeck\u00fd narat\u00edv. Pod prib\u00fadaj\u00facim mno\u017estvom produkovan\u00fdch inform\u00e1ci\u00ed a v\u00fdrokov, ktor\u00e9 dnes ozna\u010dujeme za vedeck\u00e9, je univerz\u00e1lnos\u0165 vedeck\u00fdch t\u00e9z na\u0161trben\u00e1.<a href=\"http:\/\/[3] Giddens, A. (1990): D\u016fsledky modernity. Praha, 2003, Sociologick\u00e9 nakladatelstv\u00ed. s.11 - 17.\">[2]<\/a><\/p>\n\n\n\n<p>Postmoderna 20. storo\u010dia by mala by\u0165 logick\u00fdm historick\u00fdm pokra\u010dovan\u00edm a prekonan\u00edm epochy modernity. Toto tvrdenie v\u0161ak je v kontexte humanitn\u00fdch vied ultim\u00e1tne a nevyvr\u00e1tite\u013en\u00e9 a pr\u00edstupy sociol\u00f3gov sa m\u00f4\u017eu radik\u00e1lne l\u00ed\u0161i\u0165 vzh\u013eadom na s\u00fabor premenn\u00fdch, ktor\u00e9 pre uchopenie postmoderny vyu\u017e\u00edvaj\u00fa. V \u010dl\u00e1nku si preto na\u010drtneme niektor\u00e9 z teoretick\u00fdch probl\u00e9mov, ktor\u00e9 do diskusie o moderne a postmoderne vstupuj\u00fa. Na za\u010diatok je potrebn\u00e9 vysvetli\u0165 si hlavn\u00e9 \u010dasov\u00e9, priestorov\u00e9 a obsahov\u00e9 \u00faskalia modernity, ktor\u00e9 n\u00e1m aspo\u0148 z \u010dasti vyjasnia zrejm\u00fa terminologick\u00fa nejednozna\u010dnos\u0165. V nadv\u00e4znosti na Giddensa, budeme modernitu v \u010dl\u00e1nku ch\u00e1pa\u0165 v s\u00favislosti so \u0161pecifick\u00fdm sp\u00f4sobom organiz\u00e1cie spolo\u010densk\u00e9ho \u017eivota, ktor\u00fd je v 17. storo\u010d\u00ed v Eur\u00f3pe na vzostupe, no postupne naber\u00e1 glob\u00e1lny charakter.<a href=\"http:\/\/[3] Giddens, A. (1990): D\u016fsledky modernity. Praha, 2003, Sociologick\u00e9 nakladatelstv\u00ed. s.11 - 17.\">[3]<\/a>&nbsp;<\/p>\n\n\n\n<p>Britsk\u00fd profesor sociol\u00f3gie<em> Anthony Giddens<\/em> v knihe <em>D\u00f4sledky modernity <\/em>pribli\u017euje koncept reflex\u00edvnej modernity v kontraste s tradi\u010dnou reflexivitou. Sk\u00famanie \u201epostmoderny\u201c, respekt\u00edve neskorej modernity sa st\u00e1va jeho hlavn\u00fdm teoretick\u00fdm z\u00e1ujmom za\u010diatkom 90. rokov.<a href=\"http:\/\/[4] Giddens, A. (n.d.). Anthony Giddens \u2013 Berggruen Institute. [online], [cit. 27.10.2023]. www.berggruen.org. Dostupn\u00e9 na internete: <https:\/\/berggruen.org\/people\/anthony-giddens>.&#8220;>[4]<\/a> Term\u00edn modernita pod\u013ea neho zah\u0155\u0148a in\u0161tit\u00facie a sp\u00f4soby spr\u00e1vania \u010di konania, ktor\u00e9 sa, ako sme u\u017e vy\u0161\u0161ie uviedli, uplatnili v Eur\u00f3pe po obdob\u00ed feudalizmu. Giddens vo svojich pr\u00e1cach pou\u017e\u00edva pre ozna\u010denie modernej epochy v\u00fdraz neskor\u00e1 modernita a moderna, na rozdiel od mnoh\u00fdch s\u00fa\u010dasn\u00fdch autorov, ktor\u00ed hovoria u\u017e o postmodernej epoche. Z podobn\u00fdch pr\u00ed\u010din ako Giddens, aj nemeck\u00fd filozof <em>Wolfgang Welsch<\/em> vo svojich pr\u00e1cach obch\u00e1dza term\u00edn postmoderna. Nosn\u00fdm argumentom je samotn\u00fd obsah tohto term\u00ednu, ktor\u00fd pod\u013ea Welscha nepredstavuje ni\u010d in\u00e9, \u010do by v sebe neobsahovala moderna. Napriek tomu je pre vedeck\u00e9 a praktick\u00e9 \u00fa\u010dely potrebn\u00e9, aby boli princ\u00edpy a obsahy, ktor\u00e9 predstavuje, podroben\u00e9 kritike.<a href=\"http:\/\/[3] Giddens, A. (1990): D\u016fsledky modernity. Praha, 2003, Sociologick\u00e9 nakladatelstv\u00ed. s.11 - 17.\">[5]<\/a><\/p>\n\n\n\n<p>Reflexivita v <em>Giddensovej<\/em> pr\u00e1ci vystupuje ako neoddelite\u013en\u00e1 a definuj\u00faca s\u00fa\u010das\u0165 \u013eudsk\u00e9ho konania. V tomto zmysle ch\u00e1peme \u013eudsk\u00e9 konanie ako reakciu na okolit\u00fa realitu, preto by sme mohli poveda\u0165, \u017ee toto konanie reflektuje predch\u00e1dzaj\u00face sk\u00fasenosti a ponau\u010denia, ktor\u00e9 z kontaktu s realitou prich\u00e1dzaj\u00fa. \u010clovek nedok\u00e1\u017ee oddeli\u0165 svoju \u010dinnos\u0165 od t\u00fdchto atrib\u00fatov, ke\u010f\u017ee nedok\u00e1\u017ee oddeli\u0165 svoje konanie od seba sam\u00e9ho, od svojej bezprostrednej emp\u00edrie. Z\u00e1kladnou l\u00edniou modernity je to, \u017ee p\u00f4sob\u00ed ako protiklad k tradi\u010dnosti. Tradi\u010dn\u00e9 spolo\u010dnosti a kult\u00fary ch\u00e1pu poznanie a odvol\u00e1vanie sa na trad\u00edcie a minulos\u0165 ako v\u00fdznamn\u00fd a d\u00f4le\u017eit\u00fd prvok pre rozvoj, usporiadanie a kontinuitu spolo\u010dnosti v priestore a \u010dase. T\u00e1to skuto\u010dnos\u0165 potvrdzuje, \u017ee aj tradi\u010dn\u00e9 kult\u00fary obsahuj\u00fa dynamick\u00fd faktor, ktor\u00fd zaru\u010duje schopnos\u0165 adapt\u00e1cie spolo\u010dnosti vzh\u013eadom na novovzniknut\u00e9 podmienky.&nbsp;<\/p>\n\n\n\n<p>Historick\u00e9 poznanie s\u00favis\u00ed s poznan\u00edm p\u00f4vodu t\u00fdchto trad\u00edci\u00ed, \u010do pom\u00e1ha \u010dloveku v orient\u00e1cii sa v dejinnom v\u00fdvoji a poznan\u00ed jeho aktu\u00e1lneho stavu v kontexte spolo\u010densk\u00e9ho usporiadania. V trad\u00edcii sa toti\u017e prejavuje sk\u00fasenos\u0165 predo\u0161l\u00fdch gener\u00e1ci\u00ed, ktor\u00e1 m\u00e1 sl\u00fa\u017ei\u0165 ako kompas pre bud\u00face gener\u00e1cie, \u010do zabezpe\u010duje rozvoj p\u00edsma (znakov, symbolov\u2026). Reflexivita a celkov\u00e1 gramotnos\u0165 je v\u0161ak v tejto historickej \u00e9re obmedzen\u00e1, \u010do sp\u00f4sobuje zacyklenie a jednostrann\u00fa orient\u00e1ciu na minulos\u0165. Feud\u00e1lne poznanie a predstavy o svete bolo autormi modernity nahraden\u00e9 v prospech v\u00e4\u010d\u0161ej istoty, ktor\u00fa predstavuje vedeck\u00e9 poznanie, ktor\u00e9 s\u00edce m\u00f4\u017ee by\u0165 chybn\u00e9 a \u010dasom vyvr\u00e1tite\u013en\u00e9, av\u0161ak u\u017e na\u010falej nez\u00e1vis\u00ed od iracion\u00e1lnych tradi\u010dn\u00fdch predst\u00e1v a dogiem. Vedeckos\u0165 a rozumnos\u0165 je v\u00fdsadou modern\u00e9ho poznania, ktor\u00e9 formuje na\u0161e ka\u017edodenn\u00e9 spr\u00e1vanie, vytv\u00e1ra nespochybnite\u013en\u00fa rutinu, ktorej hlavn\u00fdm cie\u013eom je ustavi\u010dn\u00fd rozvoj a pokrok. Pr\u00e1ve preto je pre modernitu nepr\u00edjemn\u00fdm vytriezven\u00edm skuto\u010dnos\u0165, \u017ee vedeck\u00e9 te\u00f3rie s\u00fa pr\u00edsne \u010dasovo a priestorovo limitovan\u00e9 a z\u00e1rove\u0148 sa m\u00f4\u017eu radik\u00e1lne l\u00ed\u0161i\u0165 interpret\u00e1cie r\u00f4znych v\u00fdskumov a v\u00fdpo\u010dtov konkr\u00e9tnymi vedcami. Stav, v ktorom sa na\u0161e doteraj\u0161ie konanie zo d\u0148a na de\u0148 m\u00f4\u017ee sta\u0165 nespr\u00e1vnym a nepr\u00edpustn\u00fdm, je stav radik\u00e1lnej modernity.\u00a0Trad\u00edcia v modernite zast\u00e1va pod\u013ea <em>Giddensa<\/em> ove\u013ea menej v\u00fdznamn\u00e9 postavenie ako kedysi, predstavuje pod\u013ea neho len modernitou ospravedl\u0148ovan\u00fa, teda<em> \u201ezdanliv\u00fa trad\u00edciu, ktor\u00e1 svoju identitu z\u00edskava jedine v r\u00e1mci reflexivity modernity\u201c. <\/em>Z\u00e1klad reflexivity modernity spo\u010d\u00edva v tom, \u017ee spolo\u010densk\u00e9 konanie prech\u00e1dza neust\u00e1lym preverovan\u00edm, pri\u010dom na z\u00e1klade nov\u00fdch poznatkov v jeho p\u00f4soben\u00ed je mo\u017en\u00e9 \u00faplne zmeni\u0165 charakter tohto konania. Reflexivita sa tu toti\u017e objavuje v samotn\u00fdch z\u00e1kladoch syst\u00e9movej reprodukcie. V stave, v ktorom je myslenie a konanie v neust\u00e1lej interakcii, nach\u00e1dzame rutiniz\u00e1ciu modernity. Nevyhnutnou podmienkou modernity, ktor\u00fa kladie reflexivite, je s\u00fahrnn\u00e1 reflexia,\u00a0 teda reflexia obsahu samotnej reflexie. Je to teda stav bez jasne stanoven\u00fdch princ\u00edpov, v\u0161eobecne platn\u00fdch v\u00fdchod\u00edsk, na ktor\u00fdch by sme sa vedeli zhodn\u00fa\u0165. Z\u00e1rove\u0148 racion\u00e1lne\u00a0 (resp. vedeck\u00e9) poznanie, ktor\u00e9 je modernitou zbo\u017e\u0165ovan\u00e9, je v neut\u00edchaj\u00facom strese, ktor\u00fd vypl\u00fdva z absencie vedenia s istotou. Tento probl\u00e9m zdie\u013eaj\u00fa pod\u013ea autora ako spolo\u010densk\u00e9, tak aj pr\u00edrodn\u00e9 vedy. Giddens v s\u00favislosti s term\u00ednom postmodernita tvrd\u00ed, \u017ee napriek mnoh\u00fdm v\u00fdznamn\u00fdm zmen\u00e1m, ktor\u00e9 sa udiali v tejto epoche, sa nepodarilo v\u00fdchodiskov\u00e9 \u00faskalia modernity prekona\u0165, a preto nem\u00f4\u017eeme hovori\u0165 o postmodernite, ale hovor\u00edme sk\u00f4r o radikalizovanej \u00e9re modernity, \u010d\u00edm vyzdvihuje v\u00fdznam historickej kontinuity.<a href=\"http:\/\/[3] Giddens, A. (1990): D\u016fsledky modernity. Praha, 2003, Sociologick\u00e9 nakladatelstv\u00ed. s.11 - 17.\">[6]<\/a><\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p><strong>Zdroje: <\/strong><\/p>\n\n\n\n<p>[1] Gratton, P. (2018).&nbsp; <em>Jean Fran\u00e7ois Lyotard (Stanford Encyclopedia of Philosophy)<\/em>. [online], [cit. 27.10.2023]. Stanford.edu. Dostupn\u00e9 na internete: &lt;https:\/\/plato.stanford.edu\/entries\/lyotard\/&gt;.<\/p>\n\n\n\n<p>[2] Lyotard, J.-F. (1979). <em>The Postmodern Condition: A Report on Knowledge<\/em>. Minneapolis, Minn. Univ. of Minnesota Press. s. 23 &#8211; 60.<\/p>\n\n\n\n<p>[3] Giddens, A. (1990): <em>D\u016fsledky modernity.<\/em> Praha, 2003, Sociologick\u00e9 nakladatelstv\u00ed. s.11 &#8211; 17.<\/p>\n\n\n\n<p>[4] Giddens, A. (n.d.). <em>Anthony Giddens \u2013 Berggruen Institute<\/em>. [online], [cit. 27.10.2023]. www.berggruen.org. Dostupn\u00e9 na internete: &lt;https:\/\/berggruen.org\/people\/anthony-giddens&gt;. <\/p>\n\n\n\n<p>[5] Welsch, W. (1991): Na\u0161e postmodern\u00ed moderna.&nbsp; Praha, 1994, Zvon, \u010cesk\u00e9 katol\u00edcke nakladatelstv\u00ed. s. 9 &#8211; 15.<\/p>\n\n\n\n<p>[6] Giddens, A. (1990): <em>D\u016fsledky modernity.<\/em> Praha, 2003, Sociologick\u00e9 nakladatelstv\u00ed.&nbsp; s. 39 &#8211; 53, 144 &#8211; 156. <\/p>\n","protected":false},"excerpt":{"rendered":"<p>Teoretick\u00e9 vymedzenie moderny a postmoderny je jednou z k\u013e\u00fa\u010dov\u00fdch v\u00fdziev modernej sociol\u00f3gie a filozofie. K populariz\u00e1cii term\u00ednu postmoderna, opisuj\u00faceho stav radik\u00e1lnej plurality a rozkladu univerz\u00e1lnosti ide\u00e1lu v \u013eudskom poznan\u00ed, v\u00fdznamne prispel franc\u00fazsky filozof Jean-Fran\u00e7ois Lyotard.[1] In\u00fdmi slovami, Lyotard \u00fato\u010d\u00ed na vedeckos\u0165, spochyb\u0148uje vedeck\u00fa met\u00f3du prezentovan\u00fa ako pravdiv\u00fa a argumentuje, \u017ee poznanie, ktor\u00e9 bolo pod\u013ea neho [&hellip;]<\/p>\n","protected":false},"author":8,"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-673","post","type-post","status-publish","format-standard","hentry","category-filozofia"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.8 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Trad\u00edcia a modernita u A. 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K populariz\u00e1cii term\u00ednu postmoderna, opisuj\u00faceho stav radik\u00e1lnej plurality a rozkladu univerz\u00e1lnosti ide\u00e1lu v \u013eudskom poznan\u00ed, v\u00fdznamne prispel franc\u00fazsky filozof Jean-Fran\u00e7ois Lyotard.[1] In\u00fdmi slovami, Lyotard \u00fato\u010d\u00ed na vedeckos\u0165, spochyb\u0148uje vedeck\u00fa met\u00f3du prezentovan\u00fa ako pravdiv\u00fa a argumentuje, \u017ee poznanie, ktor\u00e9 bolo pod\u013ea neho [&hellip;]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.repub.sk\/?p=673\" \/>\n<meta property=\"og:site_name\" content=\"RE:PUB\" \/>\n<meta property=\"article:published_time\" content=\"2023-10-31T20:43:00+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2024-08-25T12:26:43+00:00\" \/>\n<meta name=\"author\" content=\"L\u00edvia J\u00e1no\u0161\u00edkov\u00e1\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Autor\" \/>\n\t<meta name=\"twitter:data1\" content=\"L\u00edvia J\u00e1no\u0161\u00edkov\u00e1\" \/>\n\t<meta name=\"twitter:label2\" content=\"Predpokladan\u00fd \u010das \u010d\u00edtania\" \/>\n\t<meta name=\"twitter:data2\" content=\"6 min\u00fat\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/www.repub.sk\/?p=673#article\",\"isPartOf\":{\"@id\":\"https:\/\/www.repub.sk\/?p=673\"},\"author\":{\"name\":\"L\u00edvia J\u00e1no\u0161\u00edkov\u00e1\",\"@id\":\"https:\/\/www.repub.sk\/#\/schema\/person\/2d0cd4a4ed66c2df7c45cf6d222e20f2\"},\"headline\":\"Trad\u00edcia a modernita u A. 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