When professor Jaromír Bartoš suddenly died in 1972 the author of this essay lost the supervisor of his diploma thesis on Condorcet. With a new theme for his thesis focusing on the beginnings of Czech philosophical thinking in the early phase of national revival he approached Jiří Gabriel, who agreed to take charge. The thesis focused on an interesting figure of Czech Josephianism, the enlightened clergyman Václav Stach and his educative Handbook of a Folk Teacher, which reflected contemporary European philosophical ideas. The thesis was successfully defended and thanks to Jiří Gabriel partly published in the Proceedings of the university. This work is an expression of gratitude for the salvation and for the possibility to publish by a 1973 graduate and a committed teacher of philosophy and social sciences at Brno grammar schools.

To celebrate Jiří Gabriel‘s anniversary, the author presents the conception of rationality by Hans Albert, seeing some parallels between the two thinkers. Rationality, as understood by H. Albert, does not just cover a segment of reality. It is capable of sensitive and adequate understanding of all dimensions of the world, life and human life. Rationality is not ethically neutral. It can initiate engaged action to carry out what has been found reasonable. Rationality as a simple methodological principle bridges the illusory abyss between sciences and humanities. Rational discourse is not compatible with religious discourse – viz Albert‘s dispute with G. Ebeling and H. Küng.

Intellectual contacts of Polish philosophers with Jan Patočka date back to the 30s of the 20th century. They developed in the times when the phenomenological movement in Poland had already been established, mainly as a result of the activity of Roman Ingarden, which is why the interest in Patočka’s ideas and further contacts with him enhanced Polish phenomenological thought. In the newest history of Polish philosophy, the presence of Patočka’s ideas, including his original interpretation of phenomenology, has been little studied. – Polish contacts with Patočka were initiated by Tadeusz Kroński and Irena Krońska still before the Second World War. In the post-war years they continued and developed into warm bonds of friendship, mostly owing to Krońska herself and Kroński’s friends and colleagues: Bronisław Baczko and Leszek Kołakowski. Close relations between Patočka and the Polish philosophical community owe much to Tadeusz Kotarbiński. The ideas of Slavonic cooperation were close to Kotarbiński’s heart. He met Patočka in Prague, hosted him in Warsaw and in the 70s openly appealed to Polish and Czechoslovakian authorities to stop political persecution of the Czech philosopher.

This paper presents a short reflection of the life and work of Vítězslav Gardavský, who was one of the most important representatives of the Czech marxistic version of dialogical philosophy in the second Half of the 20th Century.

Voltaire criticized clericalism and religion. Not religion per se, but its superstitious forms. He found those in nearly all religions known to him (except for Chinese religion). Christianity became the focus of his interest. However, even the worst religion was, according to Voltaire, better than atheism, accompanied by a loss of the sense of moral value. Voltaire tried to design a new form of religion – deism. It meant respect for the supreme being, which is in its totality beyond human comprehension. We know, though, that the supreme being provided nature with eternal laws and us with reason and moral sense, which are necessary requirements for the existence of cohesive society.

A book of essays written to celebrate an important anniversary of Jiří Gabriel, a teacher of philosophy that the author is heavily indebted to, dealing with various approaches to philosophy and life with philosophy. It is an expression of gratitude for models of conduct and behavior of a man trained in philosophy, critical thinking and rational assessment of life situations, as well as an attempt to sketch traits of Gabriel’s personality distinguishing him from various, not always praiseworthy unwritten rules of common life in university society. The work is not meant to be a tract describing, assessing and classifying Gabriel’s educated work in institutionalized philosophy, nor does it aspire to be. The times of tracts shall only come and, as usual with tracts, they make living thought something it never was and wished to be. The work is a mere reflexion of forms of Jiří Gabriel’s influence on the authors life in the past decades of the author’s life; an influence far greater than Jiří Gabriel is aware of.

The essay recapitulates the life and career of Rudolf Krejčí, a Czech–American philosopher, born in south Moravia. Krejčí left for exile in 1949, first to Austria and in 1958 to USA, where he has been living for 52 years, 42 of which in Alaska. The essay reminds of the basic dates of his life, places where he has lived, schools where he studied, jobs that he has had and his work at the University of Alaska, where he founded the Department of Philosophy and Humanities. He has brought up 15 000 students there, held important academic functions and done philosophical research in philosophy of science and ethics. He has also lectured in Canada, England, Germany, Austria, Czechoslovakia, Italy, Greece, China, Taiwan, Korea and Japan.

The meditation focuses on the biblical concept of quietude, as described in Jesus’ Sermon on the Mount. It presents quotations from various editions of the Bible and offers basic etymological and semantic context which makes the content of the idea more accessible. Besides that the work stresses the revolutionary character of Christianity with respect to Judaism, Greek rationalism and Roman etatism: those at the social periphery mean hope for its future. The core of the work is an attempt to analyze the inner structure of the phenomenon of quietness with the following constants: seeming passivity, taste and decency. The content of the constants is distinguished from the ordinary language content by means of a confrontation with historical-philosophical conceptions.

Franz Brentano was probably the most important of Edmund Husserl’s teachers. While philosophy at Charles University did not pay much attention to him, Brentano became the greatest authority for the philosophers of “Prague German University”. – The author of this paper reflects mainly on three important figures of Prague German philosophy (Oskar Kraus, Carl Stumpf, Emil Utitz): figures that were very different (in their world views, attitudes to Czech philosophy and political orientations). What brings them together is Brentano’s legacy. – Besides a number of factual and nowadays little-known historical data the author presents a personal memory of Emil Utitz.

The essay has been inspired by Jiří Gabriel’s interest in the work of the philosopher and sociologist J. L. Fischer (1894–1973). The author presents the letters that Fischer addressed to his university professor Otokar Fischer (1883–1938) from December 1919 to August 1933. The correspondence, saved in the Literary archive of the Memorial of National Literature, proves a friendly relationship between both thinkers and discloses their inner world and literary work. It enables the reader to get to know J. L. Fischer’s personality and the circumstances influencing his philosophical development. Fisher among other things describes his publication goals and achievements, professional career, philosophy, work in the edition of Index and his personal life.

This article deals with some axiological problems in the Czech philosophical thinking during the period between the two World Wars. In the first part the author depicts the reasons which brought about an increased interest in the problems of values and evaluation. In this context you can read about the solutions to these problems which are represented by the philosophers J. B. Kozák, J. Tvrdý and K. Engliš. The largest part of the article is devoted to the life and work of the philosopher Blahoslav Zbořil, whose book called The Understanding, Evaluation and Creation of Norms is considered to be the only study connected with this period that deals with axiological problems directly and presents their original solutions.

In a stream of personal memories and balance overviews we deal with the work and personality of an important Brno aesthetician and critic Oleg Sus (1924 Brno – 1982 Brno). O. Sus was a son of a Russian emigrant Michail Jakovlevič Sus (1902 Ekaterinovskaya in Russia – 1971 Brno) and Emilie Susová (maiden name Burešová, 1896 Brno – 1968 Brno) and he declared his origin. He was tied to Brno milieu from his youth and to the Faculty of Arts and the magazine Host do domu (A guest in the house) from his university studies. After 1970 he lost a permanent job, was banned from his former workplace and only published abroad. At that time he depended on local or foreign correspondence and personal contacts with some of his colleagues, friends, students, one of whom was Jiří Gabriel (mind for instance their cooperation in holding a conference celebrating Mirko Novák´s anniversary). Further to the previous remark we deal in detail with O. Sus´ help with publishing activities and professional growth of the author of this work. This study follows some of our previous works, starting with a typed collection (1984), but mainly the essays published since 1990 in journals and books. It also presents an selective overview of some of Sus´ works and makes use of other essays as well (including materials from inheritance including important biographic information).

Commemorating a jubilee of a Brno philosopher Jiří Gabriel, the author of this essay focuses on an important figure of Czech and world thought, John Amos Comenius. The goal is to show how the philosophical-theological concept of General Consultation was ahead of its time, mainly with respect to protestant orthodoxy. The focus is on the sixth part of General Consultation Panorthosia (Universal Improvement), which became a source of criticism of his concept of Pansophia (Universal Science) in the final part of his life.

Discussion and proposal of a resolution of the problem of the incompatibility between being and being-to-be (in the conception of Ota Weinberger) by means of the ontological intepretation of norms.

The article is based on evolutionary ontology and deals with the basis of technology, two branches of technological development, the process of evolution of technology and a little known problem of the compatibility of biosphere with the sphere of technology. The author claims that technology is a way, procedure or algorithm by which man uses and controls living and non-living natural processes, structures and powers for their own cultural purposes. The tool, the machine and the automatic system are considered to form the evolution of abiotic technology. The first stage of biotic technology is considered to be hunting and gathering, the second being planetary spread of agriculture, animal keeping and breeding. The third phase consists of modern biotechnologies, cloning and genetic manipulation. At the end the author points out that technology is the most active anti-natural subsystem of culture, is incompatible with living nature, suppresses it and irreversibly damages. As it absorbs new structural information, though, it could form, in a regime of bio-friendly culture, an efficient way of reducing the current ecological crisis.

The work deals with the influence of the French Revolution and the related neo-humanist movement on the first phase of Czech national revival from the end of 18th and the beginning of 19th centuries. First it notices some changes in the interpretation of the French Revolution, especially in contemporary historical studies, and rejects criticisms of the revolution. It shows how German society reacted to the revolution and how the German neo-humanist movement and its major concept of “antique ideal” emerged under the influence of it. The conditions in Germany serve as tertium comparationis to the situation in Bohemia. It is claimed that we can find a positive attitude toward French Revolution in Bohemia too, especially in protestant and free mason circles. That made the reception of new humanism in Bohemia easier, since neo-humanism was based on revolutionary ideas as well as German protestantism and its humanist dimension. New humanism was then able to play a positive role in the emancipatory process of Czech society for almost the whole of the first half of 19th century.

Josef Jungmann laid the foundation of literature and science written in Czech by his scientific activity. He was a leading figure of Czech national revival in the early 19th century. However, Jungmann’s reception in later Czech thought was rather mixed. Masaryk rejected his liberalism, Patočka his language conception of nation. From 1845, at the end of his life, Jungmann recorded his memories and especially opinions on a number of public and private themes. The records, published under the title Memoirs, play an important role in fully understanding Jungmann’s personality.