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Intersubjektivita ve hře rodiče s dítětem

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Matiasovitsová K., Lehečková E.
Studie z aplikované lingvistiky - Studies in Applied Linguistics
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2020
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vol. 11
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issue 1
54-78
EN
The present study applies the theory of intersubjectivity to language and cognitive development in children, particularly their involvement in joint activities which rely heavily on the intersubjective coordination of mental states (e.g. shared goals, intentions and beliefs about the world) and corresponding actions among participants (Verhagen, 2015; Clark, 1996, 2006). The participation in joint activities has been reported to enhance child development, bootstrapping both their communicative competence and understanding of mental contents of others. To show these effects, we present a qualitative analysis of an interaction between a three- -year-old child and her parent during a social pretend play, investigating both the situations where the child successfully followed the normative rules of a joint activity as well as those where the coordination between the participants was difficult to achieve and the negotiation of participants’ perspectives had to be introduced. Overall, the theoretical perspective based on the intersubjective coordination of participants during interactions not only proved to be fruitful for a complex inspection of child-parent communication, but also, due to its complexity and sociopragmatic basis, demonstrated some advantages over the traditional Theory of Mind model.
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Lidská práva v kontextu kulturní evoluce:

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Tvrdíková L.
Právník. Teoretický časopis pro otázky státu a práva (The Lawyer - Scientific Review for Problems of State and Law)
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2021
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vol. 160
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issue 2
121-135
EN
Main aim of this paper is to present naturalistic theory of human rights, which shows that despite the fact that human rights can be seen as basic moral requirements they are society-dependent, which means they are connected to the society and its evolution. First part of this paper deals with the starting-point of this approach – what this naturalization means. I want to point out that it really does not mean that all the things and all issues can be reduced to physical or chemical properties and laws. The fact that we – human beings – have language also makes us discursive beings and we can build fantastic worlds to live in – as Peregrin points out. We do not have to live in the natural world as such, in the realm of nature where natural laws, e.g. physical, chemical, etc. are the only thing that matters, our world that we live in and which we build is also normative – realm of freedom – where there exist other rules which matters – and our freedom lies in the fact that we can obey but also disobey them. This is our ability which makes us different among other organisms and because of this our ability Darwinian evolution is not the only evolutionary process that plays the crucial role in our evolution, according to some philosophers and cognitive scientists there is also a process which they named cultural evolution. So, next part will be devoted to the concept of cultural evolution which might not be interesting just for cognitive scientists and philosophers but also for scientists who work in the field of social science, law and jurisprudence. This is caused by the fact that this theory works with rules and their place and function in society. In this part we will focus on the evolution of morality because as we will see human rights can be seen as basic moral requirements which are necessary for global cooperation.
CS
Tento článek si klade za cíl podat naturalističtější verzi teorie lidských práv, z které bude zřejmé, že i lidská práva, byť o nich můžeme hovořit jako o základních morálních požadavcích, jsou závislá na společnosti a na jejím vývoji, jelikož i samotná moralita je závislá na společnosti a na jednotlivcích v ní žijících. První část bude věnována východisku tohoto textu a tomu, co vlastně znamená ona naturalističtější teorie. Nejedná se o přístup, kdy bychom chtěli tvrdit, že vše je redukovatelné na fyzikální a chemické zákony. Jak bude uvedeno, člověk je diskurzivní bytostí, a to díky tomu, že máme jazyk, prostřednictvím kterého vytváříme Peregrinovými slovy fantastický svět, ve kterém žijeme, nejsme vázáni na to žít pouze v přírodním světě, kde se vše řídí přírodními zákony, ale i ve světě svobody – v normativním světě pravidel, kde touto naší svobodou je se pravidly řídit, či nikoli. Tímto se, jakožto organismy, podle některých lišíme od ostatních organismů, neboť v případě lidí nehraje ve vývoji roli pouze darwinovská evoluce, ale i evoluce kulturní, která je mnohem rychlejší. Tento koncept, tedy koncept kulturní evoluce, který je zajímavý nejen pro kognitivní vědce a filosofy, ale i pro vědce věnující se společenským vědám či právu, neboť pojednává mimo jiné i o vývoji společnosti a – mimo jiné – úloze norem v ní, pak bude představen v další části. V té se zaměříme i na vývoj morality, jelikož lidská práva lze podle autorky považovat za základní morální požadavky, díky kterým je možná globální kooperace.
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