Nehemiah

Studia theologica

Šestá kapitola knihy Izaiáš patří mezi nejznámější texty Starého zákona. Popisuje Izaiášovo vidění Hospodina na trůně (6,1-4), následně očištění prorokových rtů (6,5-6) a jeho rozhovor s Bohem (6,8-11), doplněný o závěrečný komentář (6,12-13). Jde o perikopu jasně odlišitelnou od okolního textu. 1 Přestože se jedná o text velmi známý, působí problémy a vyvolává řadu otázek. Jedná-li se o popis Izaiášova povolání, jak se domnívá řada autorů, 2 proč nestojí na samém začáku knihy, jako tomu je u Jeremiáše a Ezechiela? Navíc ve v. 9-10 prorok od Boha přijímá poněkud zvláštní poslání: zdá se, že má svým kázáním způsobit zatvrzení vyvoleného lidu a zabránit jeho obrácení: Jdi a řekni tomuto lidu: "Poslouchejte sebevíc, a přece nepochopte! Dívejte se sebe víc, a přece nepoznejte!" Srdce tohoto lidu nech ztučnět a zatěžkej jeho uši a zamaž jeho oči, aby svýma očima neviděl a svýma ušima neslyšel a aby jeho srdce nerozumělo a neobrátil se a neuzdravil. 3 * Tento příspěvek byl vypracován v rámci projektu Historie a interpretace bible Grantové agentury České republiky (P401/12/G168). 1 V předchozí kapitole obsahující výroky o soudu Izaiáš vůbec nevystupuje; následující kapitola o něm hovoří už ve třetí osobě a líčí jinou epizodu z jeho života.

HISTORICKÁ SOCIOLOGIE, 2014

Simmel's social theory, namely his formal sociology, has long been considered if not dead, then of little relevance for contemporary sociological theories. This study is an attempt at proving the contrary. Our aim is to show that Simmel's social ontology can be seen as a form of semiology, i.e. a complex body capable of integrating seemingly irreconcilable segments of society into a social science of signs, thus showing that his "social grammar" is a true social theory of sign systems. A keystone which helped us span the bridge between society and language, linguistics and sociology, was the concept of value. By dint of Simmel's theory of economic value we try to connect his social theory, on which it lies, with his theory of sign-money, which it supports. Simmel's social theory is based on an unorthodox concept of interaction, whose main qualities are that of perfect synchrony and unity that is dealt with by Simmel on the empirical as well as experience level. The puzzling term of form is revealed as Simmel's attempt to conceptually grasp this synchronic dimension of interaction. Simmel's theory of economic value is seen as an extension of Simmel's formal sociology. Simmel conceives value as a relation between two processes of valuation brought about within the exchange as a form of interaction. Money is the physical representation of this relation. To prove that Simmel's social theory can be regarded as a fully-grown theory of sign systems, as well as to elaborate our analysis of his social theory, we use the conceptual apparatus of Saussure's linguistics showing that not only does Simmel's theory imply all Saussure's key concepts, but it also solves some of its blind spots in contemporary sociology and spans the so far unsurpassable gulf between the individual and society or structure and development.

2017

Eva Krásová: Émile Benveniste and the role of sens My thesis "Émile Benveniste and the role of sens" is a monographic study of the life work of Émile Benveniste (1902-1977) through the role that the concept of meaning (sens) takes in his thought. I adopt the methodology defined by K. Kœrner as "historiography of language sciences", and thus my perspective on Benveniste's work is mainly chronological and developmental. First part of the thesis concentrates on theoretical foundations of Benveniste's thought in the school of Paris (A. Meillet and M. Bréal), Prague (R. Jakobson and V. Skalička) and Copenhagen (texts around 1939). I point out the concept of language system in diachrony in A. Meillet's thinking and in Prague school and present a hypothesis about the role of Émile Bneveniste in their contact during the International congresses of linguists. This results into a description of the perspective of meaning as it was presented in Benveniste's ...

Religio, 2021

Studia theologica, 2015

Blahoslav Fajmon V návaznosti na Briggsovo užití teorie mluvních aktů 1 k analýze vyznání víry jsme vytvořili funkční kategorizaci mluvních aktů řeči víry. 2 Nyní se budeme podrobněji zabývat kategorií prosebné modlitby, která je jedním z paradigmatických typů mluvních aktů řeči víry. Searle se ve své výchozí typologii 3 samotným mluvním aktem modlitby nezabývá. Bezpochyby však spadá do Searlovy kategorie direktivů a podmínkám jeho úspěšnosti se nejvíce blíží charakteristika žádosti, 4 pro niž Searle stanovuje:

Religio, 2022

Bohemica Olomucensia

The researchers gathered a corpus of 71 inscriptions of various size and contrasted them with a collection published by Česlav Chytrý; his vast database, however, could not be included in the analysis due to unreliable transcriptions and illegible writing on the pictures.The inscriptions show two scripts in use-Cyrillic and Latin. There were 52 instances of predominant Latin script, 16 instances of Cyrillic and 3 hybrid examples. The analysis of grammar and spelling revealed tendencies to non-standard linguistic patterns, e.g., variable vowel length, confusing i/y characters, confusing voiced and voiceless consonants, inaccurate graphemes, and the influence of Ukrainian. Out of 52 Czech inscriptions, only 17 did not contain any non-standard features. Apart from a brief commentary on design of inscriptions, the content analysis focused on personal details of the deceased, their family relations and characteristics which had been appreciated (for instance, the most frequent adjectives were dear, good, and beloved). Moreover, the research reflected on images of death and afterlife grounded in the Christian concepts of life, Purgatory and Heaven. The inscriptions written in verse had been taken mostly from folk poetry, depicting family's grief as well as their hope in an afterlife. Other criteria for analysis included presentation of biographical details which had used both Roman and Arabic numerals and had been influenced by practices typical for Ukrainian.

2007

2007

Příspěvek se zabývá možnostmi využití anoikonym (pomístních jmen) sebraných prostřednictvím korespondenční soupisové ankety z území Čech v letech 1963-1980 pro účely historické dialektologie. Řada jmen z téměř půlmilionového anoikonymického materiálu uloženého v onomastickém úseku Ústavu pro jazyk český AV ČR v Praze obsahuje dialektismy, které dokládají někdejší nářeční stav na území, odkud příslušná jména pocházejí. Pozornost je věnována rovněž jménům, jejichž podoba byla vyplňovateli soupisů pospisovněna, a metodám, jimiž lze verifikovat správnost jejich zápisu.

M. Škarpová et al. (eds), Patron Saints and Saintly Patronage in Early Modern Central Europe, 2019

7 The name of the Pope mentioned in the title (and within the book) changed over time, referring not only to , or Leo X (1515-1521), but also to Urban VIII (1623VIII ( -1644)). 8 See e.g. Index (1704, pp. 359-360). 9 Köhler (1875, p. 776) mentions an 1873 edition of Geistlicher Schild and Geistliche Schid-Wacht printed in Reutlingen. Dornbusch (1875) testifies that in his time, these two parts were cherished as a precious treasure among the country folk in the Lower Rhineland. They were inherited from father to son, hidden before the parish priests and often used especially by poachers and timber thieves as amulets. For the Czech versions, cf. the mid-19 th century edition, which still mentions Berlin as the place of print of its exemplar, entitled "Obět před Bohem, aneb: Modlitby katolické k prawému užjwánj ráno tak u wečer, též při mssi swaté a zpowědi, s ginými pobožnými modlitbami. Wytisstěná dle Berljnského wydánj. Tisk K. Vetterlowy knihtiskárny w Praze." (Oběť, ca 1850, Österreichische Nationalbibliothek, Vienna, 493-A), and also the 1850s to 1860s adaptations advertising their origin in this book and actually containing some texts taken from it, though strongly suppressing magical elements (see ČNB cnb001534572, cnb003027282, cnb001538624). 10 This is probably the real printer: František Karel Siedler, active 1799-1808 in Brno (see , who adds that some of his sources mention the period of activity 1798-1805). 11 Oběť (ca 1800a), Knihopis K06523. I worked with the digital reproduction of the copy owned by the Národní knihovna ČR, Prague (54 K 11518), accessible via Google Books.