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EN
Based on textx excerpted from Czechoslovak periodicals and dailies of that time the study shos changes of the image of nuclear power and nuclear energy in Czechoslovakia between the 1950s and the 1980s, as well as the position of environmental issues in it. In the 1950s, the image prevailing in periodicals and dailies was that of harnessed and transformed nature, with the anticipated arrival of nuclear power plants presented as a natural replacement of coal-fired plants necessitated by limited coal reserves. At that time there were no doubts about the ''cleanliness'' of nuclear power plants. In the decades that followed, the strategy of authors, often experts in the field and promoters of science, changed, as the ''nuclear optimism'' was ebbing. They started, albeit cautiously, admitting a possibility of health; however, referring to accurate data, they were also downplaying the risk, claiming it was highly unlikely. The authoress contextualizes the Czechoslovak nuclear energy discourse, showing that there were no significant differences from the general ''nuclear optimism'' prevailing in the Soviet Union, United States or France; however, since the mid-1960s, and particularly since the following decade, the shape and form of the discourse in the Soviet Bloc diverged from that in the West considerably. In Czechoslovakia, the discourse was monopolized and no texts questioning the Czechoslovak orientation on nuclear energy could be officially published. The inertia of the positive image of nuclear power in Czechoslovak journalism was made possible not only by the socialist dictatorship, but also by a continuity of authors. In this respect, there were never a question whether to use nuclear power or not; the question was how to develop it in a way guaranteeing a sufficient level of environmental protection and safety of nuclear power plants.
CS
a2_Autorka československý diskurz o jaderné energii kontextualizuje a ukazuje, že zatímco v padesátých letech se nijak zásadně nelišil od všeobecného ,,atomového optimismu'', vládnoucího stejně tak v Sovětském svazu, Spojených státech nebo Francii, od druhé poloviny šedesátých let, a zejména následující dekády se podoba tohoto diskurzu v sovětském bloku a na Západě značně diferencovala. V Československu byla jeho produkce monopolizována a texty zpochybňující československou orientaci na jadernou energetiku nemohly být oficiálně publikovány. Setrvačnost pozitivního obrazu jaderné energetiky v československé publicistice byla umožněna podmínkami socialistické diktatury, ale také personální kontinuitou autorů. Otázka zde nikdy nezněla, jestli jaderná energetika ano, či ne, ale jak při jejím rozvoji zajistit dostatečnou ochranu životního prostředí a bezpečnost jaderných elektráren.
2
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Marxova ontologie smyslového

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EN
Marx’s Economic and Philosophical Manuscripts are usually interpreted as a transitional work between different elements of Feuerbach’s and Hegel’s philosophy which are still strongly present in the work of young Marx, and between Marx’s mature historical materialism. In the present text, we will try to show (with reference to the recent discussions on “young Marx”, especially in the French context), that the Manuscripts, in fact, contain an ontology that cannot be reduce either to a mere residuum of classical German philosophy, or to a materialist conception of social life. We shall try to describe this original ontology as an ontology of the sensible, or as an ontology of the finitude of human sensibility.
XX
The article employs Nietzsche’s concept of creativity as the main axis of human existence in order to provide a philosophically substantiated overview of the understanding of the position of the artist and the arts in a society construed upon the state of crisis of the Christian-moral idea of transcendence, as it was developed in the 1940’s discourse on the arts. The topic is gradually approached from three perspectives. The starting point is the notion of transcendence as an anthropological constant and the notion of the artistic form as its realization. Part 2 develops the idea of an aesthetic, ‘translatingʼ relationship to the world, and finds the source of transcendence precisely in the organic character of human existence. Part 3 then pursues the possibilities of a recovery of the complementarity between the profane and the sacred, which, eventually, brings about a rehabilitation of the profane and launches the dynamics of the ambivalent position of the artist in society.
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