{"id":714,"date":"2023-12-31T19:20:00","date_gmt":"2023-12-31T18:20:00","guid":{"rendered":"https:\/\/www.repub.sk\/?p=714"},"modified":"2023-12-31T17:35:29","modified_gmt":"2023-12-31T16:35:29","slug":"medzi-univerzalnou-a-subjektivnou-predstavou-slobody","status":"publish","type":"post","link":"https:\/\/www.repub.sk\/?p=714","title":{"rendered":"Medzi univerz\u00e1lnou a subjekt\u00edvnou predstavou slobody"},"content":{"rendered":"\n<p>T\u00e9ma, na ktor\u00fa sa v r\u00e1mci eseje a m\u00f4jho p\u00edsania zameriam, sa dotkne v\u00fdkladu slobody, aj ako politickej hodnoty, z publik\u00e1cie B. Williamsa. Samotn\u00fd autor tvrd\u00ed, \u017ee cie\u013eom nie je vytvori\u0165 ucelen\u00fa defin\u00edciu, ale v\u0161eobecne sa zaobera\u0165 po\u0148at\u00edm slobody. M\u00f4\u017eem v\u0161ak doplni\u0165 defin\u00edciu cambridgesk\u00e9ho slovn\u00edka, ktor\u00fd r\u00e1mcuje slobodu ako \u201estav alebo pr\u00e1vo bytia, v ktorom je dovolen\u00e9 robi\u0165, hovori\u0165, myslie\u0165 si&#8230; \u010doko\u013evek \u010do chcete, bez toho aby ste boli kontrolovan\u00fd, \u010di limitovan\u00fd\u201c.<a href=\"https:\/\/dictionary.cambridge.org\/dictionary\/english\/freedom\">[1]<\/a> Toto r\u00e1mcovanie sa pribli\u017euje absol\u00fatnej slobode, pri\u010dom mnoh\u00ed m\u00f4\u017eu oponova\u0165, \u017ee toto predstavuje anarchiu, nie slobodu. Predsa len ka\u017ed\u00e1 spolo\u010dnos\u0165, aj tie demokratick\u00e9, nedemokratick\u00e9, \u010di star\u00e9 a nov\u00e9 civiliz\u00e1cie, boli limitovan\u00e9 pr\u00e1vnymi k\u00f3dexami, ktor\u00e9 vyslovene obmedzuj\u00fa \u013eud\u00ed na ur\u010dit\u00fdch pr\u00e1vach, \u010d\u00edm reguluj\u00fa spr\u00e1vanie jednotlivcov a spolo\u010dnosti. Tieto spolo\u010dnosti mali z\u00e1rove\u0148 r\u00f4zne predstavy slobody. Williams \u010falej hovor\u00ed o \u0161pecifickej a obecnej hodnote slobody. \u0160pecifick\u00fa mo\u017eno pou\u017ei\u0165 na praktick\u00e9 \u00fa\u010dely, ktor\u00e9 predstavuj\u00fa z\u00e1klad pre obecn\u00e9 ch\u00e1panie.\u00a0 <\/p>\n\n\n\n<p>Mali by sme poveda\u0165, \u017ee sloboda sa v r\u00e1mci filozofick\u00fdch sporov a diskusi\u00ed rozober\u00e1 hlavne ako politick\u00e1 hodnota, ke\u010f\u017ee spory medzi akt\u00e9rmi s\u00fa politick\u00e9. V tomto pr\u00edpade ide o politick\u00fd kontext a sloboda sa jav\u00ed ako subjekt\u00edvna. Tento v\u00fdklad slobody ako politickej hodnoty preto m\u00f4\u017eu ovplyv\u0148ova\u0165 4 faktory. Politick\u00e1 filozofia, ktor\u00e1 nie je aplikovate\u013en\u00e1 mor\u00e1lnou filozofiou ani odvetv\u00edm filozofie pr\u00e1va. Politick\u00fd a mor\u00e1lny nes\u00fahlas, pri\u010dom mor\u00e1lny nes\u00fahlas predstavuj\u00fa r\u00f4zne \u00favahy a d\u00f4vody, politick\u00fd nes\u00fahlas predstavuje aplik\u00e1cia, \u010di vyu\u017eitie\/nevyu\u017eitie \u0161t\u00e1tnej moci. R\u00f4zne v\u00fdklady politick\u00fdch hodn\u00f4t, slobody, rovnosti, spravodlivosti, pri\u010dom ich vz\u00e1jomn\u00fd vz\u0165ah nesmie by\u0165 zalo\u017een\u00fd na v\u00fdkladoch \u00fastavy, ke\u010f\u017ee rozde\u013eujeme aktu\u00e1lne a ide\u00e1lne v\u00fdklady \u00fastav. Posledn\u00fd faktor je politick\u00fd vz\u0165ah priate\u013eov a nepriate\u013eov, resp. odporcov, kde politick\u00e1 odli\u0161nos\u0165 vych\u00e1dza zo vz\u0165ahu politickej opoz\u00edcie, nie z intelektu\u00e1lnych a v\u00fdkladov\u00fdch nezh\u00f4d.<a href=\"http:\/\/WILLIAMS, B.: Na po\u010diatku bol \u010din. Realizmus a moralizmus v politickej diskusii. \u010cerven\u00fd Kostelec, 2011.  s. 135.\">[2]<\/a>\u00a0<\/p>\n\n\n\n<p>Aby sme pojali slobodu ako politick\u00fa hodnotu spr\u00e1vne, mali by sme bra\u0165 do \u00favahy aj nezhody okolo tejto hodnoty zo strany politickej opoz\u00edcie. Mohli by sme sa s\u0165a\u017eova\u0165, \u017ee opoz\u00edcia nad nami vyn\u00e1\u0161a myln\u00e9 s\u00fady, av\u0161ak to by sme nemali poklada\u0165 za chybn\u00e9 myslenie, ke\u010f\u017ee ovplyv\u0148uje na\u0161e nazeranie na odporcov. Pod\u013ea m\u00f4jho n\u00e1zoru autor zd\u00f4raz\u0148uje n\u00e1zorov\u00fa flexibilitu spojen\u00fa s politikou, ktorej by sme sa nemali vzda\u0165 neuv\u00e1\u017een\u00fdmi krokmi.&nbsp;<\/p>\n\n\n\n<p>In\u00fd autor, J. S. Mill, s\u00fahlas\u00ed s Lockeom, ktor\u00fd tvrd\u00ed, \u017ee \u201esloboda spo\u010d\u00edva v moci kona\u0165, \u010di nekona\u0165, z vlastnej v\u00f4le kona\u0165, \u010di sa konania zdr\u017ea\u0165.\u201c To m\u00e1 jednu nev\u00fdhodu a to, \u017ee slobodu a vo\u013enos\u0165 naz\u00fdvame in\u00fdmi menami. Preto n\u00e1m unik\u00e1 d\u00f4vod, pre\u010do by sme sa v\u00f4bec zaoberali t\u00fdmito v\u00fdrazmi. Tento d\u00f4vod sa uk\u00e1\u017ee akon\u00e1hle prid\u00e1me podmienku, napr. pridan\u00edm prek\u00e1\u017eky, ktor\u00e1 n\u00e1m zabra\u0148uje urobi\u0165 nie\u010do, \u010do by sme urobi\u0165 chceli. V tomto zmysle povedan\u00e9, sme neslobodn\u00ed v pr\u00edpade, \u017ee na\u0161a neschopnos\u0165 nie\u010do robi\u0165 bola d\u00f4sledkom n\u00e1tlaku. I. Berlin hovoril o negat\u00edvnej slobode, Williams hovor\u00ed o primit\u00edvnej slobode v pr\u00edpade, \u017ee n\u00e1m druh\u00ed nebr\u00e1nia n\u00e1tlakom v tom, \u010do chceme robi\u0165.<a href=\"http:\/\/WILLIAMS, B.: Na po\u010diatku bol \u010din. Realizmus a moralizmus v politickej diskusii. \u010cerven\u00fd Kostelec, 2011.  s. 135.\">[3]<\/a>\u00a0 N\u00e1tlak m\u00f4\u017ee predstavova\u0165 n\u00e1siln\u00e9 br\u00e1nenie, hrozby silou, s\u00faperenie v hre s nulov\u00fdm s\u00fa\u010dtom, kde jeden zabra\u0148uje druh\u00e9mu dosiahnutie cie\u013ea, \u010falej ved\u013eaj\u0161ie d\u00f4sledky cudz\u00edch \u010dinov a \u0161truktur\u00e1lne znev\u00fdhodnenie. Taktie\u017e je potrebn\u00e9 doplni\u0165 podklady a politick\u00fd r\u00e1mec, ktor\u00fd rozober\u00e1 neschopnos\u0165 osoby nie\u010do robi\u0165 s prek\u00e1\u017ekami, alebo, \u017ee zabudla urobi\u0165 to \u010do mala.\u00a0<\/p>\n\n\n\n<p>Pod\u013ea m\u00f4jho n\u00e1zoru, pri prek\u00e1\u017ekach m\u00f4\u017eeme hovori\u0165 ako univerz\u00e1lnych probl\u00e9moch, ktor\u00e9 presahuj\u00fa slobodu ako politick\u00fa hodnotu, aj ke\u010f sa jej dot\u00fdkaj\u00fa. \u010ciny cudz\u00edch \u013eud\u00ed alebo \u0161truktur\u00e1lne znev\u00fdhodnenie obmedzovalo a obmedzuje slobodu \u013eud\u00ed v komunit\u00e1ch, ktor\u00e9 sa neriadia subjekt\u00edvnymi politick\u00fdmi, ideologick\u00fdmi, ale primordi\u00e1lnymi hodnotami samoregul\u00e1cie. V pr\u00edpade, \u017ee hovor\u00edme o primit\u00edvnej slobode ako pomernom pojme, rie\u0161ime pomer medzi t\u00fdm, \u010do \u013eudia chc\u00fa, a \u010di im v tom in\u00ed br\u00e1nia. V inom slova zmysle ka\u017ed\u00fd otrok bol slobodn\u00fd, k\u00fdm nemal nov\u00fa t\u00fa\u017ebu. Reform\u00e1tor, ktor\u00fd otrokovi predstav\u00ed nov\u00fa t\u00fa\u017ebu mu paradoxne zoberie star\u00fa predstavu slobody, otrok si uvedom\u00ed, \u017ee je otrokom. Toto Williams taktie\u017e odmieta, lebo pod\u013ea neho smeruj\u00fa tak\u00e9to nedostato\u010dn\u00e9 argumenty k Berlinovej pozit\u00edvnej slobode, kde obmedzenie t\u00fa\u017eob a prian\u00ed je v z\u00e1ujme \u013eud\u00ed, ke\u010f\u017ee sa mali lep\u0161ie bez nich. \u010eal\u0161\u00edm probl\u00e9mom je fakt, \u017ee niektor\u00ed nemaj\u00fa t\u00fa\u017eby ako ostatn\u00ed, ktor\u00e9 by sa u nich o\u010dak\u00e1vali. To m\u00f4\u017ee v krajnosti vy\u00fasti\u0165 a\u017e do paradoxu, o ktorom hovoril Rousseau:&nbsp;<\/p>\n\n\n\n<p>\u201e\u013dud\u00ed mo\u017eno prin\u00fati\u0165, aby boli slobodn\u00ed.\u201c<a href=\"http:\/\/WILLIAMS, B.: Na po\u010diatku bol \u010din. Realizmus a moralizmus v politickej diskusii. \u010cerven\u00fd Kostelec, 2011.  s. 135.\">[4]<\/a><\/p>\n\n\n\n<p>Som presved\u010den\u00fd, \u017ee slobodu najviac vystihuje heslo liber\u00e1lnych ob\u010danov, a to,\u00a0 moja sloboda kon\u010d\u00ed tam, kde za\u010d\u00edna sloboda druh\u00e9ho. Ka\u017ed\u00fd m\u00e1 rovnak\u00e9 pr\u00e1va pod\u013ea spolo\u010denskej zmluvy, na ktorej sme sa spolo\u010dne dohodli a dohadujeme. Vid\u00edme v\u0161ak, \u017ee ideologick\u00e9, \u0161truktur\u00e1lne, \u010di pr\u00e1vne prostriedky nedok\u00e1\u017eu odstr\u00e1ni\u0165 negat\u00edvne z\u00e1sahy do \u017eivotov jednotlivcov. Pr\u00e1vne normy naprie\u010d civiliz\u00e1ciami dokazuj\u00fa nedostatky \u013eud\u00ed, ktor\u00e9 by v ide\u00e1lnej spolo\u010dnosti neboli potrebn\u00e9. Aby sme dosiahli spravodlivos\u0165 a slobodu, mus\u00edme odstr\u00e1ni\u0165 primordi\u00e1lne nedostatky \u013eud\u00ed, ktor\u00e9 nedok\u00e1\u017ee odstra\u0148ova\u0165 ove\u013ea univerz\u00e1lnej\u0161ia pr\u00e1vna regul\u00e1cia, nieto subjekt\u00edvne ideol\u00f3gie a syst\u00e9mov\u00e9 \u0161trukt\u00fary.\u00a0<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p><strong>Zdroje:<\/strong><\/p>\n\n\n\n<p>[1] https:\/\/dictionary.cambridge.org\/dictionary\/english\/freedom<\/p>\n\n\n\n<p>[2] WILLIAMS, B.: Na po\u010diatku bol \u010din. Realizmus a\u00a0moralizmus v\u00a0politickej diskusii. \u010cerven\u00fd Kostelec, 2011. s. 129-131.<\/p>\n\n\n\n<p>[3] WILLIAMS, B.: Na po\u010diatku bol \u010din. Realizmus a\u00a0moralizmus v\u00a0politickej diskusii. \u010cerven\u00fd Kostelec, 2011. s. 132-133. <\/p>\n\n\n\n<p>[4] WILLIAMS, B.: Na po\u010diatku bol \u010din. Realizmus a\u00a0moralizmus v\u00a0politickej diskusii. \u010cerven\u00fd Kostelec, 2011. \u00a0s. 135. <\/p>\n","protected":false},"excerpt":{"rendered":"<p>T\u00e9ma, na ktor\u00fa sa v r\u00e1mci eseje a m\u00f4jho p\u00edsania zameriam, sa dotkne v\u00fdkladu slobody, aj ako politickej hodnoty, z publik\u00e1cie B. Williamsa. Samotn\u00fd autor tvrd\u00ed, \u017ee cie\u013eom nie je vytvori\u0165 ucelen\u00fa defin\u00edciu, ale v\u0161eobecne sa zaobera\u0165 po\u0148at\u00edm slobody. M\u00f4\u017eem v\u0161ak doplni\u0165 defin\u00edciu cambridgesk\u00e9ho slovn\u00edka, ktor\u00fd r\u00e1mcuje slobodu ako \u201estav alebo pr\u00e1vo bytia, v ktorom [&hellip;]<\/p>\n","protected":false},"author":28,"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-714","post","type-post","status-publish","format-standard","hentry","category-eseje"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.8 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Medzi univerz\u00e1lnou a subjekt\u00edvnou predstavou slobody - 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=714\" \/>\n<meta property=\"og:locale\" content=\"sk_SK\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Medzi univerz\u00e1lnou a subjekt\u00edvnou predstavou slobody - RE:PUB\" \/>\n<meta property=\"og:description\" content=\"T\u00e9ma, na ktor\u00fa sa v r\u00e1mci eseje a m\u00f4jho p\u00edsania zameriam, sa dotkne v\u00fdkladu slobody, aj ako politickej hodnoty, z publik\u00e1cie B. Williamsa. Samotn\u00fd autor tvrd\u00ed, \u017ee cie\u013eom nie je vytvori\u0165 ucelen\u00fa defin\u00edciu, ale v\u0161eobecne sa zaobera\u0165 po\u0148at\u00edm slobody. 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