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Mapping the Transnation: Amitav Ghosh’s The Shadow Lines

100%

Roy B.

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2014

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tom 5

EN

Central to Ghosh’s oeuvre is the idea that the nation is a fiction whose boundaries are continuously being reimagined and redrawn. Nationalism creates binary divisions, and projects a kind of “false” history which would buttress its own interest. The ideology of modernity and its various avatars, like Western geographical and ideological expansionism, modernist knowledge production strategies, and racism, create a Manichaean dialectic between the self and its other. Ghosh’s engagement with the frequency of boundary-crossings within and outside India, challenges the essentialist definitions of nations and societies. Ghosh‘s endorsement of the syncretism and humanism that downplay cultural differences explains his antipathy towards nationalism and its divisive epistemology. Despite his celebration of cultural pluralism, an acute sense of the sameness of man across “looking glass borders” and temporal divides underlies his work. Questioning the authoritarian and coercive actions of the postcolonial nation state, Ghosh pines for the Nehruvian utopia of a secularist, democratic national unity which assimilates Indian diversity in a syncretic whole. Based on an ethically conceived solidarity, this feeling of communitarianism would provide an ideal alternative to religious and ethnic chauvinism and “Majoritarianism”, as well as political dispersal and the religious/ethnic violence rampant in contemporary Hindu nationalism. Ghosh distrusts the nationalist political and official discourse of a faceless and dehumanizing statist machinery detached from the actual lives of people. In The Shadow Lines, Ghosh thematizes the migrations of people(s), the importance of connections between the past and the present, the changing status of nation-states, the fluid nature of boundaries, intercultural communication beyond nationalism, the spread of Western modes of production, and encounters between different cultures – all of which are the fallout of globalization.

2

The “inner man” – Fundamental Concept of Pauline Anthropology?

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Hecht S.

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tom 12

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nr 2

279-294

EN

The reader of the Pauline Epistles encounters the metaphor of the “inner man” for the first time in 2 Cor 4:16. Inconspicuous at first glance, this metaphor reveals not only a wide reception history within Christian thought and tradition but also a conceptual depth which brings us close to the origins of our thought on human personality and subjectivity. In this article, I want thus to elaborate on the concept of the “inner man” in Paul. Tracing its origins in Plato, I want to show how this metaphor must be understood on a conceptual level using metaphors as archaeological tools that help to discover concepts that might get lost when only interpreted as linguistic ornaments. Claiming that Plato explicitly expresses the human »self« as a continuous agent in front of changing phenomena of the human soul with his concept of the “inner man,” I will then turn to Paul. Even though it is impossible to trace the exact origins of this metaphor in the writings of the Apostle, it is my thesis that it can be found in 2 Cor 4:16 in substance. Paul thus uses the metaphor of the “inner man” to express the newly redeemed and yet justified Christian »self« that is confronted with opposition and contradiction that waste away the outer man. The exact Greek wording of this metaphor allows to identify the pictorial level of this metaphor in Paul with the temple in Jerusalem. As I will show, Paul thus integrates two anthropological lines that he derives from the creational accounts in the “inner man,” showing interesting parallels to Philo of Alexandria. With the metaphor of the “inner man,” the reader of 2 Cor 4:16 therefore encounters a or even the fundamental concept of Pauline Anthropology.

3

An Assertive Method as Help in Catechesis?

86%

Vodičar J.

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nr 2

EN

The problem of discipline, and motivation in the learning process, is ever more glaring in catechesis. The assertive approach attempts to, at least partially, solve this problem in modern education. This discussion will show that it is possible to use this approach if assertiveness is enriched by the fundamental anthropological discovery as developed by P. Ricoeur in his hermeneutics of selfhood. He does not see human personality as static, but as dynamic, which gives key roles to three forms of passivity: towards one’s own body, towards others, and towards one’s conscience. The concept of passivity will be woven into catechesis, which aligns better to the spirit of Christian theology. The example of Jesus’ catechesis on the road to Emmaus will be used to show the practical usefulness of assertiveness, and the triple passivity in Christian evangelization.

4

Postmoderní próza jako kognitivní výzva : Průzkum různých podob jáství a zkušenosti

58%

Grišaková M. , Richterová O.

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2012

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tom 60

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nr 6

884-902

5

Paul Ricœur: la sagesse de l’incertitude

58%

Greisch J.

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tom 3

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nr 2

475-490

PL

Po II wojnie światowej Paul Ricoeur podjął sie nauczania filozofii w Collège Cévenol w wiosce Chambon-sur-Lignon, gdzie napisał swój doktorat poświęcony fenomenologicznej analizie woli. Przejęte od Milana Kundery paradoksalne pojęcie „mądrości niepewności”, zastosowane do dzieła Ricoeura jako całości naświetla specyfikę jego wkładu w rozwój hermeneutyki filozoficznej XX wieku.

EN

After the Second World War, Paul Ric œ ur started his career teaching philosophy at the Col- lège Cévenol in the village of Chambon-sur-Lignon, where he wrote his doctoral dissertation dedicated to the phenomenological analysis of the voluntary and the involuntary. Borrowed from Milan Kundera, the paradoxical notion of ‘wisdom of uncertainty’, applied to Ricoeur’s work as a whole, highlights the specific features of his contribution to the development of hermeneutic philosophy in the 20 th century