{"id":806,"date":"2024-02-29T18:45:00","date_gmt":"2024-02-29T17:45:00","guid":{"rendered":"https:\/\/www.repub.sk\/?p=806"},"modified":"2024-02-29T16:12:39","modified_gmt":"2024-02-29T15:12:39","slug":"je-humanizmus-ziaduci-v-21-storoci","status":"publish","type":"post","link":"https:\/\/www.repub.sk\/?p=806","title":{"rendered":"Je humanizmus \u017eiad\u00faci v 21.storo\u010d\u00ed?"},"content":{"rendered":"\n<p>T\u00e9ma, na ktor\u00fa sa v r\u00e1mci eseje a m\u00f4jho p\u00edsania zameriam, sa dot\u00fdka rozboru humanizmu z publik\u00e1cie G.H. Wrighta, z ktorej mo\u017eno pribl\u00ed\u017ei\u0165 \u010fal\u0161ie poh\u013eady a \u00favahy nad humanizmom, ktor\u00fd sa transformoval naprie\u010d dejinami, pri\u010dom jeho premena pokra\u010duje do s\u00fa\u010dasnosti. No m\u00f4\u017eeme sa p\u00fdta\u0165, \u010di t\u00e1to premena bude \u017eiad\u00faca, resp. zauj\u00edmav\u00e1 pre spolo\u010dnos\u0165, \u010di jednotlivcov,&nbsp; alebo sa bude \u00faspe\u0161ne rozv\u00edja\u0165 aj v bud\u00facnosti na pozad\u00ed \u013eudsk\u00e9ho sna\u017eenia v protiklade k takej robotike. Pod\u013ea m\u00f4jho n\u00e1zoru prejavuje k humanizmu mnoho \u013eud\u00ed apatiu, z d\u00f4vodu, \u017ee kult\u00farny a vedeck\u00fd rozvoj bol neuverite\u013ene ur\u00fdchlen\u00fd, t\u00fdm p\u00e1dom \u013eudia stratili z\u00e1ujem o tieto idey. Dokonca sa stret\u00e1vame s antinatalistick\u00fdmi, environment\u00e1lnymi alebo potratov\u00fdmi hnutiami, ktor\u00e9 deformuj\u00fa obraz \u010dloveka na \u00fakor pr\u00edrody a ideol\u00f3gie. \u010eal\u0161ou skupinou s\u00fa \u013eudia, ktor\u00ed si humanizmus sp\u00e1jaj\u00fa s pr\u00e1vnymi normami a negat\u00edvnymi vplyvmi, ktor\u00e9 zlep\u0161uj\u00fa \u017eivotn\u00e9 podmienky zlo\u010dincov a paradoxne humanizuj\u00fa \u013eud\u00ed, ktor\u00ed humanistick\u00fd \u017eivotn\u00fd postoj odmietli.&nbsp;<\/p>\n\n\n\n<p>Napriek tomu, \u017ee si humanizmus niektor\u00ed sp\u00e1jaj\u00fa s humanitn\u00fdmi vedami, predstavuje hlavne postoje k \u017eivotn\u00fdm ot\u00e1zkam, ne\u017e v\u00fdskum. Pod\u013ea Wrighta je rovnak\u00e1 chyba takto sp\u00e1ja\u0165 filozofiu, ktor\u00fa neohrani\u010duje \u010dlovek ani pr\u00edroda.<a href=\"http:\/\/WRIGHT, H. G.: Humanizmus ako \u017eivotn\u00fd postoj. Bratislava: 2001, s. 9.\">[1]<\/a><\/p>\n\n\n\n<p>Takto sa m\u00f4\u017eeme dosta\u0165 k \u010fal\u0161iemu probl\u00e9mu. Je humanista iba \u010dlovek, ktor\u00fd sa prikl\u00e1\u0148a k \u017eivotn\u00fdm postojom, alebo vykon\u00e1va \u010dinnos\u0165 kult\u00farnu, \u010di pozn\u00e1vaciu? Pod\u013ea Cicera i\u0161lo o \u201estudia humanitatis\u201c, intelektu\u00e1lne \u010dinnosti, ktor\u00e9 rozv\u00edjali vlastnosti. I\u0161lo o \u010d\u00edtanie diel star\u00fdch filozofov, dejepiscov, b\u00e1snikov.&nbsp;<\/p>\n\n\n\n<p>V renesancii predstavoval humanizmus m\u00fadros\u0165 antick\u00fdch spisovate\u013eov. V nemeckej podobe 19.storo\u010dia to bolo pr\u00e1ve znovuobjavenie tohto svetsk\u00e9ho kult\u00farneho dedi\u010dstva antiky a tie\u017e aj historick\u00fdch filozofick\u00fdch discipl\u00edn. M\u00f4\u017eeme si v\u0161imn\u00fa\u0165, \u017ee humanizmus sa prejavoval na pomedz\u00ed kr\u00edz, resp. dejinn\u00fdch et\u00e1p, kedy spolo\u010dnos\u0165 h\u013eadala odpovede na svoje ot\u00e1zky od svojich predkov s d\u00f4razom na kontext vtedaj\u0161ej doby. U\u017e konkr\u00e9tne, gr\u00e9cky humanizmus ch\u00e1pal \u010dloveka ako mikrokozmos, jeho zdravie a blaho v spolo\u010dnosti spo\u010d\u00edvalo na z\u00e1konoch pr\u00edrody. Pr\u00edroda\u00a0 predstavovala ide\u00e1l.<a href=\"http:\/\/WRIGHT, H. G.: Humanizmus ako \u017eivotn\u00fd postoj. Bratislava: 2001, s. 9.\">[2]<\/a>\u00a0\u010clovek sa neopieral u\u017e len o konvencie \u201enomoi\u201c, ale o pr\u00edrodu \u201ephysei\u201c. Niektor\u00ed namiesto h\u013eadania \u201clep\u0161ieho sveta\u201d h\u013eadali cestu mimo zla tohto sveta. U stoikov a epikurejcov to znamenalo sp\u00f4sob \u017eivota, ktor\u00fdm akceptovali rozmary osudu, alebo nach\u00e1dzali \u0161\u0165astie v\u00a0 z\u00e1\u013eub\u00e1ch a priate\u013estve s rovnako zm\u00fd\u0161\u013eaj\u00facimi \u013eu\u010fmi.\u00a0<\/p>\n\n\n\n<p>V stredoveku a renesan\u010dnom humanizme sa zmenila troj\u010dlenka \u010dlovek-pr\u00edroda-Boh. \u010clovek stoj\u00ed nad pr\u00edrodou a pretv\u00e1ra ju, na \u010do dost\u00e1va mand\u00e1t. Postupne prich\u00e1dzaj\u00fa technick\u00e9 predispoz\u00edcie, ktor\u00e9 za\u010d\u00ednaj\u00fa zvedavos\u0165ou alchymistov a pretekmi z\u00edska\u0165 kame\u0148 mudrcov. Ten modernej\u0161\u00ed pr\u00edstup u\u017e v neskorej renesancii predstavuje F. Bacon, ktor\u00fd hovor\u00ed o poznan\u00ed pr\u00ed\u010din. Ak ich budeme pozna\u0165, m\u00f4\u017eeme ich rovnako\u00a0 usmer\u0148ova\u0165, vyvol\u00e1va\u0165 a potl\u00e1\u010da\u0165. Na to aby sme z\u00edskavali sk\u00fasenosti, mus\u00edme uskuto\u010d\u0148ova\u0165 pokusy. Tieto my\u0161lienky vedeck\u00e9ho experimentovania e\u0161te neboli zn\u00e1me antick\u00fdm Gr\u00e9kom.<a href=\"http:\/\/WRIGHT, H. G.: Humanizmus ako \u017eivotn\u00fd postoj. Bratislava: 2001, s. 9.\">[3]<\/a>\u00a0Aj napriek tomu, \u017ee existovali n\u00e1bo\u017eensk\u00e9 vplyvy, spolo\u010dnos\u0165 sa za\u010d\u00ednala v\u00fdrazne sekularizova\u0165 a \u010dlovek rozm\u00fd\u0161\u013eal ve\u013emi materialisticky.\u00a0 Tento nov\u00fd \u010dlovek sa v\u0161ak musel nau\u010di\u0165 ako spr\u00e1vne pracova\u0165 s pr\u00edrodou a nezni\u010di\u0165 jemn\u00fa rovnov\u00e1hu. \u010clovek technologickej \u00e9ry h\u013ead\u00e1 sam\u00e9ho seba a sna\u017e\u00ed sa objasni\u0165 \u010d\u00edm je.\u00a0<\/p>\n\n\n\n<p>Humanizmus osvietenstva uchopil spolo\u010densk\u00e9 pomery skrz racion\u00e1lnos\u0165 a takzvan\u00fa r\u00ed\u0161u rozumu a hum\u00e1nnosti. V kontexte Ve\u013ekej franc\u00fazskej revol\u00facie a obdobia vl\u00e1dy M. Robespierra to vyznievalo cynicky, av\u0161ak aj oni mali vlastn\u00fd poh\u013ead na humanizmus v podobe nov\u00fdch ob\u010dianskych pr\u00e1v pre \u013eudov\u00e9 vrstvy. Nemeck\u00fd osvietensk\u00fd humanizmus zas ch\u00e1pal proces formovania \u010dloveka na z\u00e1klade kult\u00farneho dedi\u010dstva, ako kult\u00farnej bytosti, \u010do naz\u00fdvali \u201ebildung\u201c.<a href=\"http:\/\/WRIGHT, H. G.: Humanizmus ako \u017eivotn\u00fd postoj. Bratislava: 2001, s. 9.\">[4]<\/a> Tento dynamick\u00fd \u0161tart po bur\u017eo\u00e1znej revol\u00facii pokra\u010doval aj marxistick\u00fdm humanizmom, ktor\u00fd kl\u00e1dol d\u00f4raz na soci\u00e1lnu spravodlivos\u0165, materi\u00e1lny z\u00e1klad ako podmienku pre rozvoj \u010dloveka v spolo\u010dnosti.\u00a0<\/p>\n\n\n\n<p>Na z\u00e1klade retrospekt\u00edvneho poh\u013eadu si mysl\u00edm, \u017ee \u010fal\u0161\u00ed rozvoj humanizmu je nielen \u017eiad\u00faci, ale nevyhnutn\u00fd, aj napriek tomu, \u017ee \u013eudia sa odkl\u00e1\u0148aj\u00fa od predstav dobr\u00e9ho \u201e\u010dlove\u010denstva\u201c a predstavuj\u00fa si n\u00e1stup robotickej spolo\u010dnosti. \u013dudia st\u00e1le nedok\u00e1zali vyh\u013eada\u0165 posledn\u00fa odpove\u010f na ide\u00e1lny stav \u010dloveka v spolo\u010dnosti a jej realiz\u00e1ciu. Tieto produkty s\u00fa len \u010fal\u0161\u00edm v\u00fdtvorom \u010dloveka v priebehu \u010dasu a nedok\u00e1\u017eu plnohodnotne nahradi\u0165 a pochopi\u0165 kontextov\u00fa podstatu \u013eudsk\u00fdch dej\u00edn, \u010di pocit individu\u00e1lneho bytia naprie\u010d niekoho jedine\u010dn\u00fdm \u017eivotom. Aj produkty t\u00fdchto produktov, ako umel\u00e1 inteligencia, s\u00fa len nepriame v\u00fdtvory \u010dloveka, ktor\u00e9 vyu\u017e\u00edvaj\u00fa \u010fal\u0161\u00ed v neprospech vlastnej originality. Nemali by sme hovori\u0165 o robotiz\u00e1cii \u013eud\u00ed, ale pas\u00edvnosti \u013eud\u00ed, od ktor\u00fdch z\u00e1le\u017e\u00ed syst\u00e9m rozm\u00fd\u0161\u013eania a odpovede na kontexty doby. Aj s\u00fa\u010dasn\u00e9 rozm\u00fd\u0161\u013eanie bude prekonan\u00e9, napriek tomu \u010di je optimistick\u00e9, alebo pesimistick\u00e9 a bude pokra\u010dova\u0165 heglovsk\u00fdmi t\u00e9zami do poslednej synt\u00e9zy.\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] WRIGHT, H. G.: Humanizmus ako \u017eivotn\u00fd postoj. Bratislava: 2001, s. 9.<\/p>\n\n\n\n<p>[2] WRIGHT, H. G.: Humanizmus ako \u017eivotn\u00fd postoj. Bratislava: 2001, s. 14. <\/p>\n\n\n\n<p>[3] WRIGHT, H. G.: Humanizmus ako \u017eivotn\u00fd postoj. Bratislava: 2001, s. 17-18.<\/p>\n\n\n\n<p>[4] WRIGHT, H. G.: Humanizmus ako \u017eivotn\u00fd postoj. Bratislava: 2001, s. 22-23.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>T\u00e9ma, na ktor\u00fa sa v r\u00e1mci eseje a m\u00f4jho p\u00edsania zameriam, sa dot\u00fdka rozboru humanizmu z publik\u00e1cie G.H. Wrighta, z ktorej mo\u017eno pribl\u00ed\u017ei\u0165 \u010fal\u0161ie poh\u013eady a \u00favahy nad humanizmom, ktor\u00fd sa transformoval naprie\u010d dejinami, pri\u010dom jeho premena pokra\u010duje do s\u00fa\u010dasnosti. No m\u00f4\u017eeme sa p\u00fdta\u0165, \u010di t\u00e1to premena bude \u017eiad\u00faca, resp. zauj\u00edmav\u00e1 pre spolo\u010dnos\u0165, \u010di jednotlivcov,&nbsp; [&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-806","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>Je humanizmus \u017eiad\u00faci v 21.storo\u010d\u00ed? - 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=806\" \/>\n<meta property=\"og:locale\" content=\"sk_SK\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Je humanizmus \u017eiad\u00faci v 21.storo\u010d\u00ed? - 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 dot\u00fdka rozboru humanizmu z publik\u00e1cie G.H. Wrighta, z ktorej mo\u017eno pribl\u00ed\u017ei\u0165 \u010fal\u0161ie poh\u013eady a \u00favahy nad humanizmom, ktor\u00fd sa transformoval naprie\u010d dejinami, pri\u010dom jeho premena pokra\u010duje do s\u00fa\u010dasnosti. 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