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The article reflects current discourse concerning the identity of the unborn life in the context of modern bioethics in the mirror of the ideal prevailing in this debate – the ideal of personal autonomy. In the sore spots of the entire discourse then reveals the need for a new understanding of the idea of subjective identity which would be liberated from the capture of the paradigm of natural science. My article tries to suggest one way of such new comprehension of identity which we can find in phenomenological-hermeneutical philosophy of Paul Ricoeur whose concept of narrative identity I will present as the understanding of selfhood which brings new perspective to bioethical discourse dealing with personal identity and autonomy as well.
Článek se zamýšlí nad patovou situací diskurzu uvnitř bioetiky týkající se identity nenarozeného života v jejím spojení s ideálem osobní autonomie. V bolavých místech celého diskurzu pak odhaluje potřebu nového pojímání myšlenky subjektivní identity, která by mohla být uvolněna z mezí paradigmatu přírodních věd i spojení s tradicí cogito. Jako možné východisko pak nabízí dimenzi fenomenologicko-hermeneutické filosofie Paula Ricoeura, jehož koncept narativní identity je novou perspektivou i pro bioetický diskurz věnující se fenoménu subjektivní identity respektive autonomie.
Content available remote Paměť, trauma, smrt : intervence jazyka v narativu
This article discusses the options that narrative and language have in their attempts to capture or describe traumatic experience and death. It concentrates on two prose texts by Karel Čapek, Obyčejný život and Povětroň, and the first phase of Freudian psychoanalysis, pointing at generally distinguishable limits and distortions that arise when narrative and language come in contact with trauma and death. Contrary to the current trend within "trauma studies", the article does not deal with autobiographical records of traumatic experience. It rather tries to point out that thinking consistently about the connection between memory, language and trauma tends to blur and question the traditional distinction between fiction (understood as a work of imagination) and autobiography (taken as a description of real events). It also tries to show that psychoanalysis arrives, explicitly and implicitly, at a similar conclusion. The last part of the article poses the question what the resulting relationship between the outside (narrated, written story) and the "inner" experience is like, and to what extent the structure of this dyad can also be questioned.
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