{"id":5549,"date":"2020-07-17T15:59:16","date_gmt":"2020-07-17T13:59:16","guid":{"rendered":"http:\/\/potulnauniverzita.cz\/?p=5549"},"modified":"2021-01-25T21:10:16","modified_gmt":"2021-01-25T20:10:16","slug":"manifest-oziveni-politika-a-poetika-v-antropocenu","status":"publish","type":"post","link":"https:\/\/potulnauniverzita.cz\/en\/manifest-oziveni-politika-a-poetika-v-antropocenu\/","title":{"rendered":"A Manifesto of Revival: Politics and Poetics in the Anthropocene"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\"><strong>Andreas Weber (1967) je n\u011bmeck\u00fd biolog, filosof, bios\u00e9miotik a publicista. Jako nez\u00e1visl\u00fd v\u011bdec zkoum\u00e1 nov\u00e9 pochopen\u00ed \u017eivota jako v\u00fdznamu, neboli \u201ebiopoetiku\u201c (\u201epoetickou ekologii\u201c). Viz dal\u0161\u00ed Weberovy texty na webu Pilgrimu. Hildegarda Kurt (1958) je n\u011bmeck\u00e1 v\u00fdzkumnice kultury, docentka soci\u00e1ln\u00ed plastiky, zakladatelka a \u0159editelka Institutu pro um\u011bn\u00ed, kulturu a budoucnost v&nbsp;Berl\u00edn\u011b (2004). \u0158adu let spolupracuje s&nbsp;\u017ea\u010dkou Josepha Beuyse Shelley Sachs na v\u00fdzkumu a vyu\u017eit\u00ed Beyusova konceptu soci\u00e1ln\u00ed plastiky jako roz\u0161\u00ed\u0159en\u00e9ho ch\u00e1p\u00e1n\u00ed um\u011bn\u00ed. V&nbsp;roce 2015 zalo\u017eila spole\u010dn\u011b s&nbsp;Andreasem Weberem na Institutu pro um\u011bn\u00ed, kulturu a budoucnost v&nbsp;Berl\u00edn\u011b program \u201ekultury \u017eivosti\u201c, zam\u011b\u0159uj\u00edc\u00ed se na rozv\u00edjen\u00ed \u201epolitiky \u017eivota\u201c.&nbsp; Tento manifest vy\u0161el nejprve jako samostatn\u00e1 publikace v&nbsp;n\u011bm\u010din\u011b pod n\u00e1zvem <em>Lebendigkeit sei! F\u00fcr eine Politik des Lebens. Ein Manifest f\u00fcr das Anthropoz\u00e4n<\/em> v&nbsp;thinkOya (Klein Jasedow 2015). Tento p\u0159eklad vych\u00e1z\u00ed z&nbsp;roz\u0161\u00ed\u0159en\u00e9 verze manifestu, publikovan\u00e9 pod n\u00e1zvem \u201e<a href=\"http:\/\/www.kosmosjournal.org\/article\/the-enlivenment-manifesto-politics-and-poetics-in-the-anthropocene\/\" target=\"_blank\" rel=\"noopener noreferrer\">The Enlivenement Manifesto: Politics and Poetics in the Anthropocene<\/a>\u201c v&nbsp;\u010dasopise <em>KOSMOS journal for global Transformation<\/em> v&nbsp;l\u00e9t\u011b 2016.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u010cesk\u00fd p\u0159eklad: Ji\u0159\u00ed Zem\u00e1nek, v\u010detn\u011b p\u0159eklad\u016f citac\u00ed z&nbsp;b\u00e1sn\u00ed Wallace Stevence, Williama Wordswortha, Garyho Snydera a Geralda Manley Hopkinse. P\u0159eklady citace z&nbsp;b\u00e1sn\u011b Mary Oliver: \u0160imon Grimmich; citace z&nbsp;b\u00e1sn\u011b Jane Hirschfield: Lud\u011bk \u010cert\u00edk; citac\u00ed z&nbsp;b\u00e1sn\u00ed E.E. Cummingse a Lorena Eiseleye: Lubo\u0161 Sn\u00ed\u017eek.<\/strong><\/p>\n\n\n\n<pre class=\"wp-block-verse\">\u201eMu\u017e a&nbsp;\u017eena\nJsou jedno.\nMu\u017e a&nbsp;\u017eena a&nbsp;kos\nJsou jedno\u201c.\n\u2014&nbsp;Wallace Stevens \/ T\u0159in\u00e1ct zp\u016fsob\u016f, jak se d\u00edvat na kosa<\/pre>\n\n\n\n<p class=\"wp-block-paragraph\">Osv\u00edcensk\u00e9 my\u0161len\u00ed dnes dosp\u00edv\u00e1 ke sv\u00e9mu konci. \u201eAntropoc\u00e9n\u201c se do\u017eaduje p\u0159ekro\u010den\u00ed dualismu \u010dlov\u011bk versus p\u0159\u00edroda. Kultura je v\u0161ude. To by mohla b\u00fdt p\u0159\u00edle\u017eitost pro udr\u017eitelnou \u010dinnost: z\u00e1chrana p\u0159\u00edrody se st\u00e1v\u00e1 kulturn\u00edm \u00fasil\u00edm. Nicm\u00e9n\u011b v\u00edt\u00e1n\u00ed antropoc\u00e9nu jako spr\u00e1vy nad sv\u011btem zast\u00edr\u00e1 tich\u00e9 uv\u011bzn\u011bn\u00ed \u017eivota uvnit\u0159 technokultury a bioekonomiky. Civilizace si st\u00e1le po\u010d\u00edn\u00e1, jako by realita byla o organizov\u00e1n\u00ed inertn\u00ed mrtv\u00e9 hmoty co nej\u00fa\u010dinn\u011bj\u0161\u00edmi zp\u016fsoby. Nelze dos\u00e1hnout udr\u017eitelnosti se sou\u010dasn\u00fdm opera\u010dn\u00edm syst\u00e9mem ekonomiky, politiky a kultury, pokud onen z\u00e1kladn\u00ed \u201ebios\u201c \u2013 n\u00e1\u0161 nev\u011bdom\u00fd p\u0159edpoklad o tom, co je to realita \u2013 z\u016fst\u00e1v\u00e1 spojen s&nbsp;ideologi\u00ed mrtv\u00e9 hmoty. P\u0159\u00edroda je na hlubok\u00e9 \u00farovni ohro\u017eov\u00e1na p\u0159ehl\u00ed\u017een\u00edm princip\u016f vz\u00e1jemn\u00e9ho plodn\u00e9ho imaginativn\u00edho prol\u00edn\u00e1n\u00ed, je\u017e utv\u00e1\u0159\u00ed ve\u0161ker\u00fd \u017eivot.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Skute\u010dnou p\u0159\u00edle\u017eitost\u00ed \u201eantropoc\u00e9nu\u201c je stvo\u0159it pro na\u0161e my\u0161len\u00ed nov\u00fd bios \u2013 bios o\u017eiven\u00ed. To znamen\u00e1 pochopit, \u017ee \u010dlov\u011bk a p\u0159\u00edroda p\u0159in\u00e1le\u017eej\u00ed k&nbsp;realit\u011b, tvo\u0159\u00edc\u00ed v&nbsp;biologick\u00fdch subjektech zt\u011blesn\u011bn\u00e9 procesy transformativn\u00edch vztah\u016f, expresivn\u00edho v\u00fdznamu a skute\u010dn\u00e9 niternosti. V\u00fdznam perspektivy \u201eo\u017eiven\u00ed\u201c je srovnateln\u00fd s&nbsp;posunem, k&nbsp;n\u011bmu\u017e do\u0161lo v&nbsp;modern\u00ed fyzice, kter\u00e1 si uv\u011bdomila, \u017ee ka\u017ed\u00fd pozorovatel je spjat se syst\u00e9mem, kter\u00fd pozoruje. Biologick\u00e1 prov\u00e1zanost se d\u011bje emocion\u00e1ln\u00edm a pro\u017eitkov\u00fdm zp\u016fsobem skrze sd\u00edlen\u00ed \u017eivosti s&nbsp;ostatn\u00edmi \u017eiv\u00fdmi subjekty. Ve shod\u011b s&nbsp;t\u00edm usiluje \u201epolitika \u017eivota\u201c o takovou civilizaci, ve kter\u00e9 instituce i ekonomick\u00e1 praxe sleduj\u00ed maximum toho, co by m\u011bl \u017eivot b\u00fdt; sna\u017e\u00ed se osvobodit subjekty od pod\u0159\u00edzenosti ideologii mrtv\u00e9 hmoty a p\u0159izn\u00e1vaj\u00ed jim pr\u00e1vo na zt\u011blesn\u011bn\u00e9 p\u016fsoben\u00ed a na v\u00fdznamuplnou zku\u0161enost. Nen\u00ed snadn\u00e9 toho dos\u00e1hnout, proto\u017ee to vy\u017eaduje hlubokou zm\u011bnu v&nbsp;na\u0161em vn\u00edm\u00e1n\u00ed reality. \u201eBios\u201c \u201eo\u017eiven\u00ed\u201c bude vy\u017eadovat dlouhodobou anga\u017eovanost, kterou lze srovnat s&nbsp;bojem za v\u0161eobecn\u00e1 lidsk\u00e1 pr\u00e1va.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Kl\u00ed\u010dov\u00e9 koncepty<\/h2>\n\n\n\n<ul class=\"wp-block-list\"><li>Sou\u010dasn\u00e1 ideologie mrtv\u00e9 hmoty, mechanick\u00e9 kauzality, v\u010detn\u011b vylou\u010den\u00ed pro\u017eitku z&nbsp;popis\u016f reality v&nbsp;ekologii a ekonomice, jsou odpov\u011bdn\u00e9 za n\u00e1\u0161 ne\u00fasp\u011bch v&nbsp;ochran\u011b \u017eivosti v&nbsp;na\u0161em sv\u011bt\u011b.<\/li><li>V\u00fdzvou \u201eantropoc\u00e9nu\u201c a konce dualistick\u00e9ho osv\u00edcensk\u00e9ho stylu my\u0161len\u00ed je zav\u00e9st do na\u0161\u00ed p\u0159edstavy reality nov\u00fd \u201ebios\u201c; postavit do jej\u00edho st\u0159edu \u017eivost, to znamen\u00e1 ch\u00e1pat sv\u011bt jako \u017eiv\u00fd proces vz\u00e1jemn\u011b se prom\u011b\u0148uj\u00edc\u00edch vztah\u016f, subjektivity a v\u00fdrazu: n\u00e1hled \u201eo\u017eiven\u00ed\u201c.<\/li><li>Dosah perspektivy \u201eo\u017eiven\u00ed\u201c se rovn\u00e1 zm\u011bn\u011b, k&nbsp;n\u00ed\u017e do\u0161lo v&nbsp;modern\u00ed fyzice, kter\u00e1 si uv\u011bdomila, \u017ee ka\u017ed\u00fd pozorovatel je prov\u00e1z\u00e1n se syst\u00e9mem, kter\u00fd pozoruje. Biologick\u00e1 prov\u00e1zanost se d\u011bje emocion\u00e1ln\u011b a pro\u017eitkov\u011b d\u00edky sd\u00edlen\u00ed \u017eivosti s&nbsp;ostatn\u00edmi \u017eiv\u00fdmi subjekty a d\u00edky na\u0161emu existenci\u00e1ln\u00edmu vztahov\u00e1n\u00ed se k&nbsp;nim.<\/li><li>Objevy ve v\u011bd\u00e1ch o \u017eivot\u011b, zejm\u00e9na v&nbsp;bios\u00e9miotice, kognitivn\u00edm v\u00fdzkumu a ve v\u00fdvojov\u00e9 biologii ukazuj\u00ed, \u017ee je pot\u0159eba ch\u00e1pat organismy jako\u017eto c\u00edlev\u011bdom\u011b orientovan\u00e9 \u010dinitele, kte\u0159\u00ed jako fyzicky relevantn\u00ed s\u00edly vn\u00e1\u0161ej\u00ed do sv\u011bta v\u00fdznam a pro\u017eitek.<\/li><li>Pot\u0159ebujeme \u201epolitiku \u017eivota\u201c jako nov\u00fd politicko-filosofick\u00fd postoj, abychom dok\u00e1zali rozvinout \u201ehlubokou udr\u017eitelnost\u201c; postoj, kter\u00fd n\u00e1m umo\u017en\u00ed nahradit p\u0159edstavu reality jako opakov\u00e1n\u00ed \u201eempirick\u00fdch fakt\u016f\u201c \u201eempirickou subjektivitou\u201c sd\u00edlen\u00e9 \u017eivosti a \u201epoetick\u00e9 objektivity\u201c, je\u017e popisuje a praktikuje vztahovost a vz\u00e1jemnou transformaci.<\/li><\/ul>\n\n\n\n<h2 class=\"wp-block-heading\">Dualismus skon\u010dil<\/h2>\n\n\n\n<pre class=\"wp-block-verse\">\u201eNemus\u00ed\u0161 b\u00fdt dobr\u00fd,\nnemus\u00ed\u0161 se plazit po&nbsp;kolenou\nsto mil pou\u0161t\u00ed v&nbsp;pok\u00e1n\u00ed.\nMus\u00ed\u0161 pouze nechat jemn\u00e9 zv\u00ed\u0159e ve sv\u00e9m t\u011ble,\naby m\u011blo r\u00e1do, co se mu l\u00edb\u00ed\u201c.\n\u2014&nbsp;Mary Oliver \/ Divok\u00e9 husy<\/pre>\n\n\n\n<p class=\"wp-block-paragraph\">Nov\u00e1 p\u0159elomov\u00e1 vize lidstva se rychle roz\u0161i\u0159uje do mainstreamu na\u0161eho sebepochopen\u00ed. U\u017e nejsme od p\u0159\u00edrody odd\u011bleni, a&nbsp;proto p\u0159ich\u00e1z\u00ed nov\u00fd n\u00e1zor: jsme do n\u00ed vpleteni. N\u011bkte\u0159\u00ed auto\u0159i dokonce tvrd\u00ed, \u017ee&nbsp;p\u0159\u00edroda a&nbsp;lid\u00e9 jsou jedno a&nbsp;to sam\u00e9.(1) Toto porozum\u011bn\u00ed k&nbsp;n\u00e1m nep\u0159ich\u00e1z\u00ed pouze jako filosofick\u00e9 prohl\u00e1\u0161en\u00ed, ale&nbsp;sp\u00ed\u0161e jako empirick\u00e9 uv\u011bdom\u011bn\u00ed. Kulturn\u00ed obraz, kter\u00fd \u010dlov\u011bk m\u00e1 o&nbsp;sob\u011b sam\u00e9m, se stal v\u011bdeckou z\u00e1le\u017eitost\u00ed. Stopy pesticid\u016f, jadern\u00e9ho zne\u010di\u0161t\u011bn\u00ed i&nbsp;um\u011bl\u00fdch dus\u00edkat\u00fdch hnojiv lze dnes objevit v&nbsp;krystalech arktick\u00e9ho ledu i&nbsp;v&nbsp;p\u016fd\u011b Amazonie. Zm\u011bna klimatu prok\u00e1zala, \u017ee&nbsp;lid\u00e9 jsou nevyhnuteln\u011b spojeni se Zem\u00ed a&nbsp;s&nbsp;jej\u00edmi syst\u00e9my.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Toto jsou znaky \u201eantropoc\u00e9nu\u201c, nebo, jak ho n\u011bkte\u0159\u00ed naz\u00fdvaj\u00ed, geologick\u00e9 \u201eepochy lidstva\u201c. Pojem \u201eantropoc\u00e9n\u201c byl poprv\u00e9 pou\u017eit jako geologick\u00fd term\u00edn atmosf\u00e9rick\u00fdm chemikem Paulem Crutzenem.(2) Crutzen tvrdil, \u017ee&nbsp;rozsah lidsk\u00e9 nadvl\u00e1dy nad biosf\u00e9rou zru\u0161il p\u0159edstavu, \u017ee&nbsp;p\u0159\u00edroda je od lid\u00ed odd\u011blen\u00e1, co\u017e znamen\u00e1 konec holoc\u00e9nu.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Po\u0159\u00e1d si je\u0161t\u011b pln\u011b neuv\u011bdomujeme, \u017ee&nbsp;zm\u011bna v&nbsp;geologick\u00e9m kalend\u00e1\u0159i, pojmenovan\u00e1 Crutzenem, z\u0159eteln\u011b ohl\u00e1sila novou kulturn\u00ed epochu. V&nbsp;tomto nov\u00e9m v\u011bku, kter\u00fd pr\u00e1v\u011b za\u010dal, p\u0159\u00edroda a&nbsp;mysl u\u017e nejsou od sebe odd\u011bleny. Dualita mezi p\u0159\u00edrodou a&nbsp;kulturou, je\u017e poch\u00e1z\u00ed z&nbsp;osv\u00edcensk\u00e9ho my\u0161len\u00ed, byla p\u0159ekon\u00e1na a&nbsp;to je velk\u00e1 zpr\u00e1va. Dualismus, kter\u00fd po&nbsp;dv\u011bst\u011bpades\u00e1t let ur\u010doval na\u0161e my\u0161len\u00ed a&nbsp;na\u0161i&nbsp;\u010dinnost, skon\u010dil. Osv\u00edcenstv\u00ed je pry\u010d.(1)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Technologie a&nbsp;v\u011bda paradoxn\u011b p\u0159ekonaly sv\u016fj dualismus d\u00edky obsesivn\u00edmu lp\u011bn\u00ed na n\u011bm. Na\u0161e civilizace dlouho v\u011b\u0159ila, \u017ee&nbsp;Zem\u011b je objekt, kter\u00fd je od \u010dlov\u011bka odd\u011blen a&nbsp;p\u0159itom nev\u011bdomky prok\u00e1zala opak.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">V jednom ohledu bychom m\u011bli poci\u0165ovat \u00falevu. Proto\u017ee to, \u010d\u00edm za\u010dala sou\u010dasn\u00e1 ekologick\u00e1 katastrofa \u2013 zahrnuj\u00edc\u00ed v&nbsp;sob\u011b glob\u00e1ln\u00ed oteplov\u00e1n\u00ed a&nbsp;vlnu ztr\u00e1t sou\u010dasn\u00e9ho \u201e\u0161est\u00e9ho masov\u00e9ho vyhynut\u00ed\u201c druh\u016f \u2013 byla pr\u00e1v\u011b trhlina v&nbsp;na\u0161em my\u0161len\u00ed, kter\u00e1 se otev\u0159ela mezi p\u0159\u00edrodou, vn\u00edmanou jako bezduch\u00fd zdroj, a&nbsp;n\u00e1mi lidsk\u00fdmi \u010diniteli coby racion\u00e1ln\u00edmi akt\u00e9ry.(3)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Mnoz\u00ed tvrd\u00ed, \u017ee&nbsp;v\u00fdchodisko pro novou my\u0161lenku udr\u017eitelnosti a&nbsp;ochrany p\u0159\u00edrody se nach\u00e1z\u00ed v&nbsp;antropoc\u00e9nu. Jeliko\u017e se p\u0159edpokl\u00e1d\u00e1, \u017ee&nbsp;p\u0159\u00edroda a&nbsp;kultura jsou jedno, m\u011bli by se v&nbsp;d\u016fsledku toho lid\u00e9 st\u00e1t zodpov\u011bdn\u00fdmi za pozemsk\u00fd syst\u00e9m. Jak argumentace nazna\u010duje, lid\u00e9 se mus\u00ed st\u00e1t zodpov\u011bdn\u00fdmi spr\u00e1vci cel\u00e9 p\u0159\u00edrodn\u011b-kulturn\u00ed Zem\u011b, proto\u017ee ji zcela prostoupili.(4) Z&nbsp;t\u00e9to perspektivy je udr\u017eitelnost pokl\u00e1d\u00e1na za p\u0159ita\u017eliv\u011bj\u0161\u00ed a&nbsp;p\u0159esv\u011bd\u010div\u011bj\u0161\u00ed koncept: neznamen\u00e1 u\u017e ochra\u0148ovat \u201edruh\u00e9\u201c, ale&nbsp;kultivovat sami sebe.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Star\u00fd klam s&nbsp;nov\u00fdm kouzlem&nbsp;<\/h2>\n\n\n\n<pre class=\"wp-block-verse\">\u201eA&nbsp;jestli\u017ee dva lid\u00e9 milovali jeden druh\u00e9ho,\nsleduj, jak l\u00e1ska trv\u00e1\nmezi jejich t\u011bly jako jizva,\ns\u00edl\u00edc\u00ed, temn\u00edc\u00ed a&nbsp;hrd\u00e1;\njak je ten \u010dern\u00fd provaz \u010din\u00ed jedinou l\u00e1tkou,\nnezni\u010ditelnou a&nbsp;neopravitelnou\u201c.\n\u2014&nbsp;Jane Hirschfield, \u010c\u00edm jsme spojeni<\/pre>\n\n\n\n<p class=\"wp-block-paragraph\">Nicm\u00e9n\u011b ona \u00faleva, kterou si s&nbsp;antropoc\u00e9nem spojujeme, nen\u00ed opr\u00e1vn\u011bn\u00e1. Sm\u00ed\u0159en\u00ed mezi lidmi a&nbsp;p\u0159\u00edrodou, kter\u00e9 je mnoha stoupenci antropoc\u00e9nu hl\u00e1s\u00e1no, se odehr\u00e1v\u00e1 jako v\u0161eobecn\u00e9 v\u00edt\u011bzstv\u00ed kultury, kter\u00e9 neguje mo\u017enost pochopit \u017eivot a&nbsp;\u017eivost a&nbsp;ochr\u00e1nit je. To, co je oslavov\u00e1no jako konec dualismu, je ve skute\u010dnosti nov\u00fdm skryt\u00fdm sebezveli\u010den\u00edm lidstva, postojem, kter\u00fd znovu hroz\u00ed, \u017ee&nbsp;p\u0159\u00edrodu prom\u011bn\u00ed v&nbsp;projekt kultivace a&nbsp;kontroly. Psychologov\u00e9 naz\u00fdvaj\u00ed takovou situaci \u201edvojn\u00e1 vazba\u201c, to znamen\u00e1 n\u011bco tvrdit, ale&nbsp;d\u011blat opak.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">P\u0159ed sedmdes\u00e1ti lety upozornili na toto slep\u00e9 m\u00edsto filosofov\u00e9 Max Horkheimer a&nbsp;Theodor W. Adorno, kdy\u017e tehdy kritizovali osv\u00edcensk\u00fd styl my\u0161len\u00ed. Pokl\u00e1dali toto my\u0161len\u00ed za \u201etotalitn\u00ed jako ka\u017ed\u00fd syst\u00e9m\u201c a&nbsp;tvrdili, \u017ee&nbsp;jeho \u201enepravda\u201c spo\u010d\u00edv\u00e1 ve faktu, \u017ee&nbsp;\u201ev\u00fdsledek je rozhodnut od sam\u00e9ho za\u010d\u00e1tku. Sv\u011btovl\u00e1da nad p\u0159\u00edrodou se obrac\u00ed proti samotn\u00e9mu mysl\u00edc\u00edmu subjektu\u2026\u201c Horkheimer a&nbsp;Adorno napsali svou anal\u00fdzu je\u0161t\u011b v&nbsp;prvn\u00ed polovin\u011b minul\u00e9ho stolet\u00ed. Ale&nbsp;skute\u010dn\u011b se od t\u00e9 doby situace zm\u011bnila?(5)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">P\u0159edn\u00ed obh\u00e1jci antropoc\u00e9nu st\u00e1le vykl\u00e1daj\u00ed spojen\u00ed jako \u201erozd\u00edl a&nbsp;nadvl\u00e1du\u201c a&nbsp;znovuspojen\u00ed s&nbsp;ostatn\u00edmi \u017eiv\u00fdmi bytostmi je prov\u00e1d\u011bno jako nadvl\u00e1da lid\u00ed nade v\u0161\u00edm, v\u010detn\u011b n\u00e1s&nbsp;sam\u00fdch. Pokud je ve\u0161ker\u00fd \u017eivot ch\u00e1p\u00e1n jako kultura, lidsk\u00e1 nad\u0159azenost nad p\u0159\u00edrodou neskon\u010dila. M\u00edsto toho lidsk\u00e1 sf\u00e9ra p\u0159\u00edrodu prostoupila na zp\u016fsob sv\u00e9ho druhu nep\u0159\u00e1telsk\u00e9ho p\u0159evzet\u00ed moci.(6)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Mnoz\u00ed spat\u0159uj\u00ed v&nbsp;antropoc\u00e9nu revolu\u010dn\u00ed zm\u011bnu. Nicm\u00e9n\u011b mnoho jeho koncept\u016f je zcela poplatn\u00fdch pr\u016fmyslov\u00e9mu modernismu v&nbsp;obraze&nbsp;<em>homo faber<\/em>, kter\u00fd ovl\u00e1d\u00e1 p\u0159\u00edrodu technick\u00fdmi n\u00e1stroji. Sou\u010dasn\u00e9 my\u0161len\u00ed st\u00e1le v\u00edc zd\u016fraz\u0148uje v\u0161e zastupuj\u00edc\u00ed um\u011blost a&nbsp;\u201evytvo\u0159enost\u201c. \u201eKyborg\u201c a&nbsp;dokonce \u201emonstrum\u201c se staly \u010dasto pou\u017e\u00edvanou metaforou pro to, jak porozum\u011bt na\u0161emu vztahu k&nbsp;realit\u011b.(7)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I kdy\u017e d\u016fraz na technickou kontrolu navenek pozm\u011bnil svou tv\u00e1\u0159, v&nbsp;hloubce d\u00e1l p\u0159etrv\u00e1v\u00e1, co\u017e vede k&nbsp;celkov\u00e9mu veleben\u00ed \u201ehybridn\u00edch struktur\u201c, kter\u00e9 zrcadl\u00ed na\u0161e hlubok\u00e9 zaujet\u00ed pro n\u00e1mi lidmi vytv\u00e1\u0159en\u00e9 artefakty, jako jsou datov\u00e1 rozhran\u00ed, roz\u0161i\u0159uj\u00edc\u00ed na\u0161i&nbsp;informovanost, nebo jako jsou ekosyst\u00e9my, kter\u00e9 maj\u00ed v\u00edce rol\u00ed a&nbsp;funguj\u00ed jako muzea druh\u016f nebo jako vysoce v\u00fdnosn\u00e1 zem\u011bd\u011blsk\u00e1 pole.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Idea antropoc\u00e9nu jako epochy lidstva poskytuje novou platnost ideologi\u00edm objektivizace, manipulace a&nbsp;kontroly, jejich\u017e skute\u010dn\u00fd rozsah se skr\u00fdv\u00e1 za optimismem a&nbsp;m\u00f3dn\u00ed r\u00e9torikou kolektivn\u00edho eko-technologick\u00e9ho \u00fasil\u00ed a&nbsp;situac\u00ed \u201ewin-win\u201c. V&nbsp;d\u016fsledku takov\u00e9ho marketingu jsou pr\u016fmyslov\u00e9 zem\u011b schopny zneu\u017e\u00edt m\u00fdtus sm\u00ed\u0159en\u00ed mezi p\u0159\u00edrodou a&nbsp;technologi\u00ed, aby podpo\u0159ily na zisk zam\u011b\u0159enou bio-ekonomiku, vyu\u017eily glob\u00e1ln\u00ed technologick\u00e9 trhy a&nbsp;zajistily si t\u00edmto zp\u016fsobem ekonomickou a&nbsp;agrotechnologickou p\u0159evahu. Jak u\u017e bylo dlouho pozorov\u00e1no, takov\u00fd krok je popisov\u00e1n dokonce v&nbsp;samotn\u00e9m pojmu udr\u017eitelnost, kter\u00fd z&nbsp;p\u016fvodn\u011b ekosoci\u00e1ln\u00edho konceptu zmutoval do pouh\u00e9 chytlav\u00e9 reklamn\u00ed fr\u00e1ze.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dokonce i&nbsp;\u201ezelen\u00e1 ekonomika\u201c uv\u00edzla v&nbsp;tomto postoji. Monetizace p\u0159\u00edrody a&nbsp;vytv\u00e1\u0159en\u00ed spekulativn\u00edch finan\u010dn\u00edch n\u00e1stroj\u016f z&nbsp;\u201eekosyst\u00e9mov\u00fdch slu\u017eeb\u201c p\u0159ivedly zelenou ekonomiku na cestu k&nbsp;privatizaci a&nbsp;nedostatku, \u010d\u00edm\u017e zast\u00ednily subjektivn\u00ed rozm\u011br \u017eiv\u00e9 p\u0159\u00edrody a&nbsp;p\u0159ipravily lidsk\u00e1 spole\u010denstv\u00ed o&nbsp;pr\u00e1vo vstupovat do smyslupln\u00fdch vztah\u016f se sv\u00fdm \u017eivotn\u00edm prost\u0159ed\u00edm.(8)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pokud v\u011b\u0159\u00edme, \u017ee&nbsp;lidi a&nbsp;p\u0159\u00edrodu lze usm\u00ed\u0159it jen tehdy, kdy\u017e Zemi ovl\u00e1d\u00e1 technologie, a&nbsp;pokud bychom si takov\u00e9 p\u0159edpokl\u00e1dan\u00e9 usm\u00ed\u0159en\u00ed dok\u00e1zali p\u0159ipustit, jeliko\u017e jsme se p\u0159esv\u011bd\u010dili, \u017ee&nbsp;p\u0159\u00edroda v&nbsp;sob\u011b v\u017edy nese kulturn\u00ed otisk, zabr\u00e1nili jsme si t\u00edm spat\u0159it, \u017ee&nbsp;ka\u017ed\u00e1 materi\u00e1ln\u00ed v\u00fdm\u011bna prom\u011b\u0148uje imaginativn\u00ed prostor tohoto sv\u011bta. St\u00e1le p\u0159ehl\u00ed\u017e\u00edme vnit\u0159ek a&nbsp;smyslupln\u00fd rozm\u011br v\u0161eho \u017eiv\u00e9ho.(9, 10)&nbsp;<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">K v\u011bt\u0161\u00ed \u017eivosti<\/h2>\n\n\n\n<pre class=\"wp-block-verse\">\u201eVy bla\u017een\u00e1 stvo\u0159en\u00ed, sly\u0161el jsem,\njak se svol\u00e1v\u00e1te; u\u017e v\u00edm,\n\u017ee se nebe sm\u011bje va\u0161\u00edm j\u00e1sotem;\nm\u00e9 srdce je na va\u0161\u00ed slavnosti,\nv\u011bnec m\u00e1m na hlav\u011b\na c\u00edt\u00edm plnost va\u0161eho po\u017eehn\u00e1n\u00ed\u201c.\n\u2014&nbsp;William Wordsworth, \u00d3da: zv\u011bstov\u00e1n\u00ed nesmrtelnosti<\/pre>\n\n\n\n<p class=\"wp-block-paragraph\">V\u011bt\u0161ina probl\u00e9m\u016f na\u0161\u00ed kultury m\u00e1 spole\u010dn\u00fd p\u016fvod v&nbsp;tom, \u017ee&nbsp;nahl\u00ed\u017e\u00edme realitu jako mrtvou.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ekonomick\u00fd, politick\u00fd a&nbsp;vzd\u011bl\u00e1vac\u00ed mainstream vid\u00ed sv\u011bt, jako by byl zhotoven z&nbsp;jednoduch\u00fdch ne\u017eiv\u00fdch stavebn\u00edch blok\u016f, kter\u00e9 lze \u2013 bez omezen\u00ed \u2013 zlep\u0161ovat anal\u00fdzou z\u00e1kladn\u00edch prvk\u016f a&nbsp;jejich neust\u00e1l\u00fdm rekonstruov\u00e1n\u00edm za pou\u017eit\u00ed vhodn\u00fdch technologick\u00fdch, ekonomick\u00fdch \u010di&nbsp;ekologick\u00fdch n\u00e1stroj\u016f.(11, 12)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Av\u0161ak v\u011bdci dnes \u010d\u00edm d\u00e1l v\u00edc ch\u00e1pou realitu jako s\u00ed\u0165 vz\u00e1jemn\u011b se prom\u011b\u0148uj\u00edc\u00edch smyslupln\u00fdch vztah\u016f, kter\u00e9 jsou zakou\u0161eny subjekty. Z&nbsp;tohoto hlediska se tvo\u0159ivost a&nbsp;poetick\u00fd v\u00fdraz, kter\u00e9 od doby historick\u00e9 modernity byly vyhrazeny pouze pro oblast kultury, st\u00e1vaj\u00ed z\u00e1kladn\u00edmi prvky reality.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tento p\u0159\u00edstup nen\u00ed \u017e\u00e1dnou utopi\u00ed. Jeho ko\u0159eny se nach\u00e1zej\u00ed v&nbsp;sou\u010dasn\u00e9 revoluci biologick\u00e9ho my\u0161len\u00ed, kter\u00e1 se podob\u00e1 revoluc\u00edm ve fyzice, k&nbsp;nim\u017e do\u0161lo p\u0159ed zhruba sto lety d\u00edky teorii relativity a&nbsp;kvantov\u00e9 fyzice. Lid\u00e9 a&nbsp;p\u0159\u00edroda jsou jedno, proto\u017ee tv\u016fr\u010d\u00ed p\u0159edstavivost a&nbsp;vyjad\u0159ov\u00e1n\u00ed pocit\u016f jsou p\u0159\u00edrodn\u00ed s\u00edly \u2013 je to jedin\u00e1 mo\u017enost, jak sjednotit osamocen\u00e9 oblasti hmoty a&nbsp;kultury.(9, 11)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nicm\u00e9n\u011b m\u016f\u017eeme pozorovat dialektiku, kter\u00e1 p\u0159ich\u00e1z\u00ed pro na\u0161i&nbsp;z\u00e1chranu a&nbsp;kterou Horkheimer s&nbsp;Adornem v&nbsp;dob\u011b, kdy formulovali svou&nbsp;<em>Dialektiku osv\u00edcen\u00ed<\/em>&nbsp;(<em>Dialectic of Enlightement<\/em>), nikdy p\u0159ich\u00e1zet nevid\u011bli.(5) Vhledy z\u00edskan\u00e9 v&nbsp;p\u0159\u00edrodn\u00edch v\u011bd\u00e1ch n\u00e1s&nbsp;donutily znovu spojit racion\u00e1ln\u00ed pochopen\u00ed s&nbsp;prax\u00ed imaginativn\u00ed \u017eivosti. Je to p\u0159\u00edrodov\u011bda, kter\u00e1 d\u00edky uplatn\u011bn\u00ed sv\u00e9 z\u00e1sady empirick\u00e9 objektivity objevuje dnes v&nbsp;hlubin\u00e1ch odhaluj\u00edc\u00ed se biosf\u00e9ry sv\u016fj protiklad \u2013 v\u00fdznamuplnou subjektivitu. Podle poznatk\u016f empirick\u00e9 biologie, kter\u00e1 sleduje s\u00e9miotick\u00fd p\u0159\u00edstup, nejsou u\u017e \u017eiv\u00e9 bytosti ch\u00e1p\u00e1ny jako stroje, ale&nbsp;jako subjekty, nesouc\u00ed v\u00fdznam. Subjektivn\u00ed zku\u0161enost, zako\u0159en\u011bna ve hmot\u011b, p\u0159edstavuje jedin\u00fd mo\u017en\u00fd zp\u016fsob biologick\u00e9 organizace.(10-13) Proto po&nbsp;osv\u00edcenstv\u00ed mus\u00edme usilovat o&nbsp;\u201eo\u017eiven\u00ed\u201c, kter\u00e9 je schopn\u00e9 uzav\u0159\u00edt trhlinu mezi subjektivn\u00edm pro\u017eitkem a&nbsp;objektivn\u00edm popisem.(14)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tento postoj m\u016f\u017ee vytv\u00e1\u0159et protiv\u00e1hu na\u0161\u00ed fixaci na&nbsp;<em>techn\u00e9<\/em>&nbsp;\u2013 na anal\u00fdzu a&nbsp;rekonstrukci \u2013 a&nbsp;posunout na\u0161i&nbsp;pozornost k&nbsp;poiesis, k&nbsp;na\u0161\u00ed zt\u011blesn\u011bn\u00e9 symbolick\u00e9 imaginaci s&nbsp;jej\u00edmi existenci\u00e1ln\u00edmi pro\u017eitky \u017eiv\u00fdch hodnot. Kdy\u017e vzd\u00e1v\u00e1me hold&nbsp;<em>poiesis<\/em>, ch\u00e1peme \u017eivot jako fenom\u00e9n, v&nbsp;n\u011bm\u017e hmota odhaluje tendenci tvo\u0159it jedince, kte\u0159\u00ed se dok\u00e1\u017e\u00ed sebereprodukovat a&nbsp;sebeudr\u017eovat, co\u017e jim poskytuje v\u00fdznamupln\u00e9 hledisko.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Proto\u017ee jsme sou\u010d\u00e1st\u00ed t\u00e9to kreativn\u00ed s\u00edt\u011b vztah\u016f, m\u016f\u017eeme o&nbsp;n\u00ed shroma\u017e\u010fovat poznatky ne jako m\u011b\u0159\u00edc\u00ed za\u0159\u00edzen\u00ed, ale&nbsp;zp\u016fsobem, kter\u00fd je srozumiteln\u00fd \u017eiv\u00fdm bytostem.&nbsp; \u201ePravda p\u0159\u00edrody\u201c (jako protiklad k&nbsp;\u201enepravd\u011b\u201c totalitn\u00edho syst\u00e9mu reality, ovl\u00e1dan\u00e9ho dualistick\u00fdm n\u00e1zorem, kter\u00fd Horkheimer a&nbsp;Adorno tak hluboce analyzovali) spo\u010d\u00edv\u00e1 v&nbsp;jej\u00ed kreativn\u00ed otev\u0159enosti, v&nbsp;tom, \u017ee&nbsp;neust\u00e1le poskytuje \u017eivot, sp\u00ed\u0161 ne\u017e \u017ee&nbsp;je v&nbsp;romantick\u00e9m smyslu \u201eblahod\u00e1rn\u00e1\u201c \u010di&nbsp;\u201el\u00e9\u010div\u00e1\u201c.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Abychom mohli biosf\u00e9ru zachovat, mus\u00edme zam\u011b\u0159it na\u0161i&nbsp;\u010dinnost na obraz \u017eiv\u00e9 reality. Mus\u00edme si p\u0159edstavit nov\u00fd \u201ebios\u201c. Na nejhlub\u0161\u00ed \u00farovni je p\u0159\u00edroda ohro\u017eena nejen rozpadem biochemick\u00e9 cirkulace a&nbsp;druhov\u00e9 rovnov\u00e1hy, ale&nbsp;tak\u00e9 p\u0159ehl\u00ed\u017een\u00edm princip\u016f plodn\u00e9ho imaginativn\u00edho prol\u00edn\u00e1n\u00ed, kter\u00e9 formuje na\u0161i&nbsp;existenci. Charakteristick\u00fdmi rysy t\u00e9to ohro\u017een\u00e9, ale&nbsp;nezbytn\u011b nutn\u00e9 \u017eivosti jsou otev\u0159enost, rozmanitost, potencialita, vz\u00e1jemn\u00e1 v\u00fdm\u011bna dar\u016f, transformace a&nbsp;existenci\u00e1ln\u00ed paradox osamocenosti a&nbsp;jednoty.(15, 16)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pro\u017e\u00edv\u00e1n\u00ed sv\u011bta jako \u017eiv\u00e9ho n\u00e1m pom\u00e1h\u00e1 p\u0159ehodnotit na\u0161e vztahy k&nbsp;jin\u00fdm lidem, k&nbsp;jin\u00fdm bytostem i&nbsp;ke hmot\u011b. M\u016f\u017eeme skoncovat s&nbsp;t\u00edm, \u017ee&nbsp;tato spojen\u00ed budeme d\u00e1l zneu\u017e\u00edvat v&nbsp;n\u00e1stroje vyt\u011b\u017eov\u00e1n\u00ed zdroj\u016f. Dok\u00e1\u017eeme antropoc\u00e9n dob\u0159e p\u0159e\u017e\u00edt jen tehdy, uv\u011bdom\u00edme-li si, \u017ee&nbsp;lid\u00e9 nejen p\u0159\u00edrodu prostupuj\u00ed, ale&nbsp;\u017ee&nbsp;sest\u00e1vaj\u00ed z&nbsp;n\u011b\u010deho, co nem\u016f\u017ee b\u00fdt \u010dlov\u011bkem v\u011bdom\u011b stvo\u0159eno \u2013 ze sebeorganizuj\u00edc\u00ed se \u017eivosti, kter\u00e1 je hluboce prov\u00e1zan\u00e1 s&nbsp;ekosyst\u00e9my v&nbsp;r\u00e1mci metabolismu a&nbsp;metafory.&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tvo\u0159iv\u00e1 s\u00edla, kter\u00e1 je realit\u011b vlastn\u00ed, nem\u016f\u017ee b\u00fdt zastavena. Podce\u0148ovat ji nebo ji p\u0159ehl\u00ed\u017eet, jak jsme to dosud d\u011blali a&nbsp;jak to st\u00e1le d\u011bl\u00e1me, je pro \u017eivot nebezpe\u010dn\u00e9 a&nbsp;nakonec destruktivn\u00ed. Ignorov\u00e1n\u00ed reality bude v\u017edy generovat dramatick\u00e9 st\u0159ety s&nbsp;n\u00ed. Proto je v&nbsp;antropoc\u00e9nu nejd\u016fle\u017eit\u011bj\u0161\u00edm \u00fakolem znovu promyslet a&nbsp;znovu obnovit \u017eivost.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u010c\u00edm m\u016f\u017ee b\u00fdt lidstvo&nbsp;<\/h2>\n\n\n\n<pre class=\"wp-block-verse\">\u201esrdce m\u00e9 nech\u0165 v\u017edy otev\u0159en\u00e9 je\npt\u00e1\u010dk\u016fm, kte\u0159\u00ed tajemstv\u00edm \u017eit\u00ed jsou,\ncokoliv a\u0165 p\u011bj\u00ed, v\u011bd\u011bn\u00ed p\u0159ed\u010d\u00ed\na lid\u00e9, co nesly\u0161\u00ed je, sta\u0159\u00ed jsou\u201c!\n\u2014&nbsp;E. E. Cummings&nbsp;<\/pre>\n\n\n\n<p class=\"wp-block-paragraph\">Budoucnost lidstva, zalo\u017een\u00e1 na ekologick\u00e9 a&nbsp;soci\u00e1ln\u00ed spravedlnosti, bude mo\u017en\u00e1 jen tehdy, kdy\u017e dok\u00e1\u017eeme empaticky obnovit na\u0161i&nbsp;konkr\u00e9tn\u00ed lidskou manifestaci toho, co tvo\u0159\u00ed zt\u011blesn\u011bnou existenci \u2013 to znamen\u00e1 spr\u00e1vnou st\u0159edn\u00ed cestu, kde se \u017eivost a&nbsp;tvo\u0159ivost sna\u017e\u00ed samy sebe pro\u017e\u00edt. M\u016f\u017eeme nazvat tyto vlastnosti \u201edu\u0161\u00ed\u201c, \u201esrdcem\u201c, \u201espiritu\u00e1ln\u00ed p\u0159irozenost\u00ed \u010dlov\u011bka\u201c (Erich Fromm) (17), nebo neredukovatelnou a&nbsp;nezdolnou \u201edivo\u010dinou\u201c (Gary Snyder)(18). Tyto vlastnosti formuj\u00ed z\u00e1klad v\u0161eho \u017eiv\u00e9ho a&nbsp;jsou n\u00e1mi lidmi uplat\u0148ov\u00e1ny specificky lidsk\u00fdm kulturn\u00edm zp\u016fsobem.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Takov\u00e9to porozum\u011bn\u00ed lidskosti jako \u017eivosti je zalo\u017eeno na mo\u017enosti objevov\u00e1n\u00ed specificky lidsk\u00e9ho v\u00fdkladu \u017eivosti. Proto nem\u016f\u017eeme b\u00fdt s&nbsp;\u017eivou realitou nikdy zcela sm\u00ed\u0159eni. Ka\u017ed\u00fd takov\u00fd n\u00e1zor, kter\u00fd tvrd\u00ed, \u017ee&nbsp;objevil zkratku, jak se vyhnout vy\u010derp\u00e1vaj\u00edc\u00edm jedn\u00e1n\u00edm, n\u00e1strah\u00e1m a&nbsp;tv\u016fr\u010d\u00edm improvizac\u00edm \u017eivota subjektu v&nbsp;jeho vztaz\u00edch, p\u0159edstavuje novou utopickou verzi kontroly. My nicm\u00e9n\u011b nepot\u0159ebujeme dal\u0161\u00ed nemo\u017enou Utopii, ale&nbsp;mus\u00edme vz\u00edt na v\u011bdom\u00ed na\u0161i&nbsp;kreativn\u00ed k\u0159ehkost. Jen d\u00edky n\u00ed jsme spojeni s&nbsp;nekone\u010dnou schopnost\u00ed \u017eivouc\u00ed imaginace a&nbsp;v\u017edy otev\u0159eni l\u00e9\u010den\u00ed.(14)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dnes u\u017e existuje mnoho zdroj\u016f, v&nbsp;nich\u017e postoj o\u017eiven\u00ed m\u016f\u017ee naj\u00edt inspiraci a&nbsp;podporu pro sv\u00e9 filosofick\u00e9, ekonomick\u00e9, soci\u00e1ln\u00ed i&nbsp;v\u011bdeck\u00e9 dimenze \u2013 jako je nap\u0159\u00edklad \u201eschopnostn\u00ed p\u0159\u00edstup\u201c (\u201ccapability approach\u201c) Amartya Sena a&nbsp;Marthy Nussbaum (19, 20); \u201ebos\u00e1 ekonomika\u201c Manfreda Max-Neefa, postaven\u00e1 na lidsk\u00fdch pot\u0159eb\u00e1ch (21); nebo&nbsp;<em>pens\u00e9e du midi<\/em>&nbsp;Alberta Camuse \u2013 sebeomezen\u00ed, vych\u00e1zej\u00edc\u00ed z&nbsp;b\u00e1snick\u00e9 a&nbsp;smyslov\u00e9 zku\u0161enosti, kterou francouzsk\u00fd filosof nazval \u201est\u0159edomo\u0159sk\u00fdm duchem\u201c.(22)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">M\u016f\u017eeme vid\u011bt tento postoj u\u017e v&nbsp;praxi uplatn\u011bn\u00fd v&nbsp;ekonomice spole\u010dn\u00fdch statk\u016f (commons), navr\u017een\u00e9 Silke Helfrich (23), Davidem Bollierem (24) a&nbsp;nositelkou Nobelovy ceny ekonomkou Elinor Ostrom (25); v&nbsp;\u201edialogice\u201c filosofa Edgara Morina (26);&nbsp; v&nbsp;\u201ekruhu daru\u201c Lewise Hydea (27); v&nbsp;poetick\u00e9 biofilosofii \u201eBiogea\u201c, rozvinut\u00e9 Michelem Serresem (28); i&nbsp;v&nbsp;roz\u0161\u00ed\u0159en\u00e9m ch\u00e1p\u00e1n\u00ed um\u011bn\u00ed Josepha Beuyse, kter\u00fd rozvinul um\u011bleck\u00fd projev, jen\u017e vych\u00e1z\u00ed z&nbsp;uzn\u00e1n\u00ed a&nbsp;osvobozen\u00ed na\u0161\u00ed vlastn\u00ed \u017eivosti.(29, 30)<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">V\u011bda jako praxe empatie<\/h2>\n\n\n\n<pre class=\"wp-block-verse\">\u201eT\u00edm, \u010d\u00edm je pro n\u00e1s&nbsp;na podzim\njemn\u00fd cvrkot cvr\u010dk\u016f,\nt\u00edm jsme my strom\u016fm\njako ony zas\nskal\u00e1m a&nbsp;hor\u00e1m\u201c.\n\u2014&nbsp;Gary Snyder<\/pre>\n\n\n\n<p class=\"wp-block-paragraph\">V\u011bdeck\u00e1 obec m\u00e1 dnes p\u0159ed sebou kl\u00ed\u010dov\u00fd \u00fakol \u2013 p\u0159etvo\u0159it vztah mezi lidstvem a&nbsp;ostatn\u00edm stvo\u0159en\u00edm. Zm\u011bna klimatu prok\u00e1zala, jak nepostradateln\u00e9 jsou v\u011bdeck\u00e9 metody p\u0159i&nbsp;vyhled\u00e1v\u00e1n\u00ed nov\u00fdch ekologick\u00fdch standard\u016f, a&nbsp;tyto metody n\u00e1m uk\u00e1zaly na\u0161i&nbsp;vz\u00e1jemnou prov\u00e1zanost s&nbsp;p\u0159\u00edrodou, i&nbsp;kdy\u017e jsme sami v\u011b\u0159ili v&nbsp;n\u011bco jin\u00e9ho.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Zat\u00edm se vr\u0161en\u00ed dal\u0161\u00edch a&nbsp;lep\u0161\u00edch v\u011bdeck\u00fdch technik, jak vy\u0159e\u0161it v\u0161echny otev\u0159en\u00e9 ot\u00e1zky, uk\u00e1zalo jako marn\u00e9. To, co m\u016f\u017eeme \u201epoznat\u201c, m\u00e1 struktur\u00e1ln\u00ed limity \u2013 realita nen\u00ed uzav\u0159en\u00fd syst\u00e9m. Vzd\u00e1v\u00e1me se p\u0159edstavy biologie, kter\u00e1 sleduje line\u00e1rn\u00ed a&nbsp;objektivn\u00ed z\u00e1kony jako newtonovsk\u00e1 fyzika. V&nbsp;biologii, analogicky jako je tomu v&nbsp;kvantov\u00e9 fyzice, je v\u00fdzkumn\u00edk&nbsp;propojen s&nbsp;p\u0159edm\u011btem, kter\u00fd zkoum\u00e1, i&nbsp;kdy\u017e toto propojen\u00ed nen\u00ed kvantov\u00e9, ale&nbsp;pro\u017eitkov\u00e9. Oba \u2013 v\u00fdzkumn\u00edk&nbsp;i&nbsp;jeho p\u0159edm\u011bt \u2013 jsou \u017eiv\u00ed a&nbsp;jsou vz\u00e1jemn\u011b spojeni v&nbsp;emocion\u00e1ln\u00edm vztahu.(9, 14)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pokud realita nem\u016f\u017ee b\u00fdt objektivizov\u00e1na, pak od hodnot opro\u0161t\u011bn\u00e1 neutr\u00e1ln\u00ed v\u011bda nen\u00ed mo\u017en\u00e1. Na\u0161e pochopen\u00ed sv\u011bta ur\u010duje to, jak se k&nbsp;n\u011bmu vztahujeme a&nbsp;jak\u00fdm zp\u016fsobem ho m\u011bn\u00edme. Tak\u017ee ka\u017ed\u00fd postoj, kter\u00fd p\u0159edpokl\u00e1d\u00e1 objektivn\u00ed, nad\u010dasov\u00fd a&nbsp;od hodnot opro\u0161t\u011bn\u00fd popis reality nebo jej\u00ed \u010d\u00e1sti, p\u0159edstavuje n\u00e1siln\u00e9 sebep\u0159ivlastn\u011bn\u00ed. Ka\u017ed\u00fd zd\u00e1nliv\u011b neutr\u00e1ln\u00ed a&nbsp;domn\u011ble objektivn\u00ed postoj utvrzuje neviditeln\u00e9 struktury moci. Pozn\u00e1n\u00ed nen\u00ed objektivn\u00ed, je-li vytv\u00e1\u0159eno t\u00edmto zp\u016fsobem; je platn\u00e9 p\u0159ev\u00e1\u017en\u011b v&nbsp;tom smyslu, \u017ee&nbsp;stabilizuje syst\u00e9m, z&nbsp;n\u011bj\u017e vzniklo.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Jak\u00fdkoliv poznatek je u\u017e implementac\u00ed ur\u010dit\u00fdch standard\u016f na\u0161eho zach\u00e1zen\u00ed se sv\u011btem i&nbsp;zp\u016fsobu jedn\u00e1n\u00ed mezi n\u00e1mi navz\u00e1jem. \u00dakol \u017e\u00edt spole\u010dn\u011b na t\u00e9to planet\u011b proto vy\u017eaduje, abychom byli pozorn\u00ed nejen k&nbsp;teorii, ale&nbsp;t\u00e9\u017e k&nbsp;v\u011bdeck\u00e9 praxi. Kdy v\u011bda pouze produkuje v\u00fdsledky, aby uspokojila vnit\u0159n\u00ed po\u017eadavky znalostn\u00edho pr\u016fmyslu? Kdy legitimizuje politick\u00e9, ekonomick\u00e9 \u010di&nbsp;technologick\u00e9 z\u00e1jmy? Mus\u00edme pe\u010dliv\u011b p\u0159ezkoumat v\u0161echna zhmotn\u011bn\u00ed v\u011bdeck\u00e9ho my\u0161len\u00ed a&nbsp;v\u00edc je neprosazovat, m\u00e1me-li pomoci v\u011bd\u011b st\u00e1t se v\u011bt\u0161\u00ed autoritou, slou\u017e\u00edc\u00ed rozvoji \u017eivosti, a&nbsp;m\u00e1me-li pomoci lidstvu prohloubit pozn\u00e1n\u00ed sebe sama jako spojit\u00e9ho j\u00e1.(30)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">V antropoc\u00e9nu mus\u00ed ka\u017ed\u00e1 forma v\u011bdy do sebe v\u011bdom\u011b zahrnout sv\u00e9 specifick\u00e9 hodnoty a&nbsp;z\u00e1jmy stejn\u011b jako je mus\u00ed explicitn\u011b pojmenovat. Mus\u00ed reflektovat svou nevyhnutelnou prov\u00e1zanost se sv\u011btem a&nbsp;kreativn\u011b na n\u00ed pracovat. M\u00edsto, aby v\u011bda produkovala pouze praktick\u00e9 znalosti, by se m\u011bla t\u00e9\u017e zam\u011b\u0159it na smysluplnou orientaci a&nbsp;tedy na pe\u010dliv\u00e9 pozorov\u00e1n\u00ed sv\u011bta nikoli z&nbsp;pohledu kybernetick\u00e9ho syst\u00e9mu, ale&nbsp;rovn\u011b\u017e jako s\u00edt\u011b vztah\u016f se schopnost\u00ed zrodit \u017eivost. T\u00edmto zp\u016fsobem m\u016f\u017ee vzniknout kultura smyslupln\u00e9ho spojen\u00ed mezi lidmi a&nbsp;ostatn\u00edm stvo\u0159en\u00edm. Lze ji ch\u00e1pat jako um\u011bn\u00ed zt\u011blesn\u011bn\u00e9ho v\u011bdom\u00ed, jako ekologick\u00e9 \u201eum\u011bn\u00ed \u017eivota\u201c.&nbsp;<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">K politice \u017eivota<\/h2>\n\n\n\n<pre class=\"wp-block-verse\">\u201ePro co jin\u00e9ho by kameny tes\u00e1ny byly,\nne\u017e lidskou p\u0159\u00edtomnost prodlou\u017eit a&nbsp;p\u0159edat\njazykem ztracen\u00fdm tich\u00fd vzkaz:\nMy milovali zemi,\nale nemohli z\u016fstat\u201c?\n\u2014&nbsp;Loren Eiseley, Mal\u00e9 poklady&nbsp;<\/pre>\n\n\n\n<p class=\"wp-block-paragraph\">V antropoc\u00e9nu m\u016f\u017ee b\u00fdt udr\u017eitelnost znovu smyslupln\u011b pochopena jen skrze perspektivu \u201eo\u017eiven\u00ed\u201c. Abychom dok\u00e1zali rozvinout skute\u010dn\u011b udr\u017eiteln\u00e9 chov\u00e1n\u00ed, mus\u00edme se poctiv\u011b v\u011bnovat \u201ekultu\u0159e \u017eivosti\u201c.(31) Rozvoj kultury \u017eivosti p\u0159edstavuje epoch\u00e1ln\u00ed politick\u00fd projekt. Jde o&nbsp;vizi civilizace, kter\u00e1 p\u0159ekra\u010duje ka\u017edodenn\u00ed krizov\u00fd management a&nbsp;\u201ementalitu \u00fat\u011bku\u201c sou\u010dasn\u00e9 politiky.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dovolme si nazvat tuto vizi \u201epolitikou \u017eivota.\u201c Politika \u017eivota usiluje o&nbsp;civilizaci, ve kter\u00e9 principy, instituce i&nbsp;ekonomick\u00e1 praxe sleduj\u00ed maximum toho, \u010d\u00edm by \u017eivot m\u011bl b\u00fdt. K&nbsp;takov\u00e9mu \u00e9tosu nelze dosp\u011bt v&nbsp;kr\u00e1tk\u00e9m \u010dase. Vy\u017eaduje odhodl\u00e1n\u00ed, kter\u00e9 se d\u00e1 srovnat s&nbsp;bojem za v\u0161eobecn\u00e1 lidsk\u00e1 pr\u00e1va, jen\u017e se rozvinul b\u011bhem dvou stolet\u00ed pot\u00e9, co p\u016fvodn\u00ed my\u0161lenka osv\u00edcenstv\u00ed z\u00edskala na p\u0159ita\u017elivosti. Takov\u00fd \u010das je zapot\u0159eb\u00ed, aby se ze sv\u00e1ru zrodila bytostn\u00e1 solidarita mezi v\u0161emi \u017eiv\u00fdmi subjekty.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Politick\u00fd program osv\u00edcenstv\u00ed byl zam\u011b\u0159en na pozvednut\u00ed lidstva z&nbsp;jeho nezp\u016fsobilosti pomoc\u00ed racionality. Politika \u017eivota (o\u017eiven\u00ed) roz\u0161i\u0159uje tento boj na komplexn\u011bj\u0161\u00ed c\u00edl: na osvobozen\u00ed c\u00edt\u00edc\u00edho a&nbsp;tvo\u0159iv\u00e9ho \u010dlov\u011bka z&nbsp;ovl\u00e1dnut\u00ed ideologi\u00ed mrtv\u00e9 hmoty, p\u0159izn\u00e1vaj\u00edc mu pr\u00e1vo nejen na racion\u00e1ln\u00ed, ale&nbsp;tak\u00e9 na zt\u011blesn\u011bn\u00e9 p\u016fsoben\u00ed a&nbsp;na v\u00fdznamupln\u00fd pro\u017eitek.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Politika \u017eivota zachov\u00e1v\u00e1 nezbytn\u00e9 hodnoty osv\u00edcenstv\u00ed \u2013 jako je d\u016fstojnost jednotlivce, spravedlnost a&nbsp;rovnost \u2013, ale&nbsp;znovu je spojuje s&nbsp;jejich ko\u0159eny, kter\u00e9 spo\u010d\u00edvaj\u00ed ve spole\u010dn\u00e9 tvo\u0159ivosti v\u0161eho \u017eiv\u00e9ho. Nenahrazuje racionalitu \u017eivotem, ale&nbsp;ch\u00e1pe&nbsp;politiku \u017eivota jako snahu, jak rozvinout kulturu, kter\u00e1 si je v\u011bdoma potenci\u00e1ln\u00ed imaginativn\u00ed \u017eivosti ve v\u0161ech \u017eiv\u00fdch v\u011bcech a&nbsp;poci\u0165uje za ni odpov\u011bdnost.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Politika \u017eivota hled\u00e1 alternativy k&nbsp;dogmatu r\u016fstu a&nbsp;k&nbsp;z\u00e1vislosti na konzumerismu. Neusiluje o&nbsp;technologickou kontrolu, ale&nbsp;o&nbsp;kreativn\u00ed vyjedn\u00e1v\u00e1n\u00ed mezi sob\u011b rovn\u00fdmi \u00fa\u010dastn\u00edky v&nbsp;ekosyst\u00e9mu, kter\u00fd v\u0161ichni pot\u0159ebuj\u00ed zachovat. Sna\u017e\u00ed se podpo\u0159it pro\u017eitek \u017eivosti. Vytv\u00e1\u0159\u00ed ekonomickou produktivitu&nbsp;<em>prost\u0159ednictv\u00edm<\/em>&nbsp;ekologick\u00e9 stability a&nbsp;smyslupln\u00e9 \u010dinnosti.(32)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Politika \u017eivota usiluje o&nbsp;n\u00e1sleduj\u00edc\u00ed:<\/p>\n\n\n\n<ul class=\"wp-block-list\"><li>O glob\u00e1ln\u00ed ekologick\u00e9 zem\u011bd\u011blstv\u00ed, kter\u00e9 sv\u00e9 v\u00fdnosy zaji\u0161\u0165uje pomoc\u00ed posilov\u00e1n\u00ed biologick\u00e9 rozmanitosti a&nbsp;lidsk\u00fdch existenci\u00e1ln\u00edch pro\u017eitk\u016f (smyslu a&nbsp;radosti); o&nbsp;zem\u011bd\u011blstv\u00ed, kter\u00e9 integruje a&nbsp;neodd\u011bluje.<\/li><li>O ekonomiku, kter\u00e1 nepodporuje \u201espot\u0159ebu\u201c zdroj\u016f na \u201etrhu\u201c, postaven\u00e9m na \u201eobjektivit\u011b\u201c a&nbsp;odd\u011blen\u00ed, ale&nbsp;o&nbsp;ekonomiku, roz\u0161i\u0159uj\u00edc\u00ed mo\u017enosti participace ve spole\u010dn\u011b sd\u00edlen\u00e9m planet\u00e1rn\u00edm metabolismu ekonomiky spole\u010dn\u00fdch statk\u016f, kter\u00e1 ch\u00e1pe&nbsp;ekonomickou v\u00fdm\u011bnu jako spole\u010dn\u00e9 sd\u00edlen\u00ed dom\u00e1cnosti biosf\u00e9ry.<\/li><li>O kulturu, kter\u00e1 ji\u017e nefunguje podle modelu soukrom\u00e9 ekonomiky, zam\u011b\u0159uj\u00edc\u00ed se na zisk, ale&nbsp;o&nbsp;kulturu, kter\u00e1 participuje ve spolutvo\u0159iv\u00e9m procesu tvorby.<\/li><li>O biologii, kter\u00e1 ch\u00e1pe&nbsp;organismy nejen jako poskytovatele ekosyst\u00e9mov\u00fdch slu\u017eeb a&nbsp;molekul\u00e1rn\u00ed mont\u00e1\u017en\u00ed boxy, ale&nbsp;tak\u00e9 jako tvo\u0159iv\u00e9 subjekty, a&nbsp;kter\u00e1 n\u00e1s&nbsp;lidi nahl\u00ed\u017e\u00ed jako metabolickou sou\u010d\u00e1st biosf\u00e9ry, ned\u00edln\u011b spojenou se \u017eivotem a&nbsp;c\u00edt\u011bn\u00edm.&nbsp;<\/li><li>O vzd\u011bl\u00e1n\u00ed, kter\u00e9 u\u010d\u00ed&nbsp;<em>um\u011bn\u00ed \u017eivota a&nbsp;um\u011bn\u00ed spojen\u00ed<\/em>; kter\u00e9 se ne\u0159\u00edd\u00ed jen standardem abstraktn\u00edch v\u011bdomost\u00ed, funkcionalistickou technologi\u00ed a&nbsp;my\u0161lenkou \u201emrtv\u00e9ho sv\u011bta\u201c; a&nbsp;kter\u00e9 redukuje hodnocen\u00ed a&nbsp;soudy.&nbsp;&nbsp;<\/li><li>O politiku, kter\u00e1 ch\u00e1pe&nbsp;region\u00e1ln\u00ed administrativn\u00ed subjekty jako sebeorganizuj\u00edc\u00ed se ob\u010diny, kter\u00e9 se ne\u0159\u00edd\u00ed podle univerz\u00e1ln\u00edch abstraktn\u00edch pravidel a&nbsp;sobeck\u00fdch tr\u017en\u00edch z\u00e1jm\u016f.&nbsp;&nbsp;<\/li><li>O spole\u010dn\u011b sd\u00edlen\u00e9 \u017eivobyt\u00ed s&nbsp;ostatn\u00edmi bytostmi v&nbsp;souladu s&nbsp;jihoamerick\u00fdm \u00e9tosem stvo\u0159en\u00ed \u201eBuen Vivir\u201c nebo ideou \u201edru\u017enosti\u201c (\u201eConviviality\u201c) Caill\u00e9ho a&nbsp;spol., tedy o&nbsp;soun\u00e1le\u017eitost existence se v\u0161emi bytostmi.(33, 34)&nbsp;<\/li><li>O regenerativn\u00ed transformaci trhlin a&nbsp;rozpor\u016f, je\u017e jsou vlastn\u00ed jak\u00e9mukoliv spojen\u00ed, jak\u00e9koliv tvorb\u011b i&nbsp;samotn\u00e9mu \u017eivotu v&nbsp;souladu s&nbsp;odvahou b\u00fdt a&nbsp;s&nbsp;imaginativn\u00ed prax\u00ed \u017eivosti, rozv\u00edjenou s&nbsp;\u201eoby\u010dejem, p\u016fvabem a&nbsp;stylem\u201c (Gary Snyder).(18)<\/li><\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">Politika \u017eivota jasn\u011b ukazuje, co n\u00e1s&nbsp;implicitn\u011b udr\u017euje na\u017eivu a&nbsp;co ji samu aktivn\u011b vy\u017eivuje; je pluralitn\u00ed, dialogick\u00e1 a&nbsp;zprost\u0159edkuj\u00edc\u00ed. Ch\u00e1pe&nbsp;realitu jako spole\u010dn\u00e9 statky, na nich\u017e se spolutvo\u0159iv\u00fdm zp\u016fsobem pod\u00edlej\u00ed v\u0161echny bytosti. P\u0159eb\u00edr\u00e1 odpov\u011bdnost za realitu a&nbsp;podporuje n\u00e1s&nbsp;na cest\u011b k&nbsp;sob\u011b sam\u00fdm a&nbsp;bere na v\u011bdom\u00ed, \u017ee&nbsp;tato cesta nikdy nekon\u010d\u00ed a&nbsp;\u017ee&nbsp;ji lze ur\u010dit jedin\u011b ch\u016fz\u00ed. A\u017e tehdy, kdy\u017e se na\u0161e nov\u00e1 v\u011brnost v\u0161emu \u017eiv\u00e9mu stane na\u0161\u00ed kulturn\u00ed tu\u017ebou, si antropoc\u00e9n skute\u010dn\u011b zaslou\u017e\u00ed ozna\u010den\u00ed \u201e\u010das lidstva\u201c.&nbsp;<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Pod\u011bkov\u00e1n\u00ed<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Srde\u010dn\u00e9 d\u00edky Carstenu Jasnerovi, Myriam Kentrup a&nbsp;Gerburg Rohde-Dahlovi za cenn\u00e9 a&nbsp;hlubok\u00e9 diskuze i&nbsp;za u\u017eite\u010dn\u00e9 n\u00e1vrhy na vylep\u0161en\u00ed p\u0159edchoz\u00edch verz\u00ed textu. Mnoho d\u00edk\u016f pat\u0159\u00ed t\u00e9\u017e Celeste Ceguerra, kter\u00e1 ud\u011blala svou obvyklou v\u00fdte\u010dnou textovou redakci p\u0159eklad\u016f z&nbsp;p\u016fvodn\u00edch jazyk\u016f. A&nbsp;vd\u011b\u010dni jsme rovn\u011b\u017e recenzent\u016fm za jejich cenn\u00e9 n\u00e1vrhy. Pr\u00e1ce byla podpo\u0159ena granty nadac\u00ed&nbsp;<em>Cocreation Foundation for Collaboration and Collective Development, Kairos Foundation a&nbsp;Selbach Foundation for the Environment<\/em>.<\/p>\n\n\n\n<pre class=\"wp-block-verse\">\u201eSL\u00c1VA bu\u010f Bohu za v\u0161e skvrnit\u00e9 \u2014\nZa nebe dvojbarevn\u00e9 jak strakat\u00e1 kr\u00e1va;\nZa v\u0161echny r\u016f\u017eov\u00e9 te\u010dky na t\u011blech plovouc\u00edch pstruh\u016f;\nZa \u010derstv\u011b spadan\u00e9, ohniv\u011b z\u00e1\u0159\u00edc\u00ed ka\u0161tany; za k\u0159\u00eddla p\u011bnkav;\nZa krajinu pol\u00ed\u010dky d\u011blenou \u2014 zvr\u00e1sn\u011bnou, zoranou\ni ladem le\u017e\u00edc\u00ed;\nA za v\u0161echna \u0159emesla, jejich n\u00e1\u010din\u00ed a&nbsp;\u0159\u00e1d\u201c.\n\u2014&nbsp;Gerald Manley Hopkins, Nedokonal\u00e1 kr\u00e1sa<\/pre>\n\n\n\n<h2 class=\"wp-block-heading\">Pozn\u00e1mky:<\/h2>\n\n\n\n<ol class=\"wp-block-list\"><li>Crutzen, P.&nbsp;.J. a&nbsp;E. Stoermer, The \u2018Anthropocene\u2019. In:&nbsp;<em>Global Change Newsletter 41<\/em>&nbsp;(2000), str.&nbsp;17\u201318.&nbsp;<\/li><li>Sepahvand, A., C. Rosol, a&nbsp;K. Klingan, \u201eIntroduction\u201c. In:&nbsp;<em>Textures of the Anthropocene: Grain Vapour Ray<\/em>. (ed. Klingan, K., Sepahvand, A., C. Rosol a&nbsp;B. M. Scherer). MIT Press, Cambridge, 2014, str.&nbsp;7\u201342.<\/li><li>Kolbert, E.,&nbsp;<em>The Sixth Extinction. An Unnatural History.<\/em>&nbsp;Bloomsbury, New York 2013.&nbsp;<\/li><li>Marris, E.,&nbsp;<em>Rambunctious Garden \/ Saving Nature in a&nbsp;Post-Wild World.<\/em>&nbsp;Bloomsbury, New York 2013.&nbsp;<\/li><li>Horkheimer, M. a&nbsp;T. W. Adorno.&nbsp;<em>Dialectic of Enlightenment.<\/em>&nbsp;Verso, New York 1997.&nbsp;<\/li><li>Shellenberger, M. a&nbsp;T. Nordhaus (ed.).&nbsp;<em>Love Your Monsters. Postenvironmentalism and the Anthropocene.<\/em>&nbsp;The Breakthrough Institute, Oakland CA, 2011.&nbsp;<\/li><li>Ferrando, F.,&nbsp;<em>\u201ePosthumanism, Transhumanism, Antihumanism, Metahumanism, and New Materialisms. Differences and relations\u201c<\/em>. In: Existenz 8,&nbsp; No 2 (podzim 2013), str.&nbsp;26\u201332.&nbsp;<\/li><li>Crist, E.,&nbsp;<em>\u201eOn the poverty of our nomenclature\u201c.<\/em>&nbsp;In: Environmental Humanities 3 (2013), str.&nbsp;129\u2013147.&nbsp;&nbsp;<\/li><li>Weber, A.,&nbsp;<em>The Biology of Wonder. Aliveness, Feeling, and the Metamorphosis of Science.<\/em>&nbsp;New Society Publishers, Gabriola Island BC 2016.&nbsp;<\/li><li>Weber, A. a&nbsp;F.J. Varela,&nbsp;<em>\u201eLife after Kant. Natural purposes and the autopoietic foundations of biological individuality\u201c.<\/em>&nbsp;In: Phenomenology and the Cognitive Sciences 1 (2002), str.&nbsp;97\u2013125.&nbsp;<\/li><li>Hoffmeyer, J., Biosemiotics:&nbsp;<em>An Examination Into the Signs of Life and the Life of Signs.<\/em>&nbsp;University of Scranton Press, Scranton PA, 2009.&nbsp;<\/li><li>Deacon, T.,&nbsp;<em>Incomplete Nature. How Mind Emerged from Matter.<\/em>&nbsp;Norton, New York 2012.&nbsp;<\/li><li>Kull, K.,&nbsp;<em>Semiosis stems from logical incompatibility in organic nature: why biophysics does not see meaning, while biosemiotics does. Progress in Biophysics and Molecular Biology<\/em>&nbsp;[online] (2015) http:\/\/dx.doi.org\/10.1016\/j.pbiomolbio.2015.08.002.&nbsp;<\/li><li>Weber, A., Enlivenment.&nbsp;<em>Towards a&nbsp;Fundamental Shift in the Concepts of Nature, Culture and Politics.<\/em>&nbsp;Heinrich B\u00f6ll, Berlin, 2013.&nbsp;&nbsp;<\/li><li>Weber, A., Lebendigkeit.&nbsp;<em>Eine erotische \u00d6kologie.<\/em>&nbsp;K\u00f6sel, M\u00fcnchen 2014.&nbsp;<\/li><li>Weber, A., \u201eThe Economy of Wastefulness: The Biology of the Commons\u201c. In:&nbsp;<em>The Wealth of the Commons: A&nbsp;World beyond Market and State<\/em>&nbsp;(ed. Bollier, D. a&nbsp;S. Helfrich). Levellers Press, Boston 2012, str.&nbsp;6-12.&nbsp;<\/li><li>Fromm, E.,&nbsp;<em>To Have or To Be.<\/em>&nbsp;Bloomsbury Academic, New York 2013; \u010desky: M\u00edt nebo b\u00fdt? Na\u0161e vojsko, Praha 1992.<\/li><li>Snyder, G.,&nbsp;<em>The Practice of the Wild. Essays.<\/em>&nbsp;Counterpoint, Berkeley 1990; \u010desky: Praxe divo\u010diny. Ma\u0165a a&nbsp;DharmaGaia, Praha 1999.<\/li><li>Sen, A.,&nbsp;<em>The Idea of Justice.<\/em>&nbsp;Penguin, London 2010. Viz tak\u00e9 Michaela \u0160irok\u00e1,&nbsp;<em>Amartya Sen a&nbsp;Index lidsk\u00e9ho rozvoje<\/em>&nbsp;(dipl. pr\u00e1ce, Pedagogick\u00e1 fakulta Jiho\u010desk\u00e9 Univerzity v&nbsp;\u010cesk\u00fdch Bud\u011bjovic\u00edch, 2017). Autorka pojem \u201ecapability approach\u201c p\u0159ekl\u00e1d\u00e1 do \u010de\u0161tiny: \u201eschopnostn\u00ed p\u0159\u00edstup\u201c; Vladim\u00edr Kali\u0161 ve sv\u00e9 diplomov\u00e9 pr\u00e1ci<em>&nbsp;Teorie soci\u00e1ln\u00edho liberalismu a&nbsp;mo\u017enost jeho uplatn\u011bn\u00ed v&nbsp;\u010cesk\u00e9 republice<\/em>&nbsp;(Z\u00e1pado\u010desk\u00e1 univerzita v&nbsp;Plzni 2012) tento pojem p\u0159ekl\u00e1d\u00e1: \u201ekoncept re\u00e1ln\u00fdch mo\u017enost\u00ed\u201c.<\/li><li>Nussbaum, M.,&nbsp;<em>Upheavals of Thought: The Intelligence of Emotions.<\/em>&nbsp;Cambridge University Press, Cambridge 2013.&nbsp;<\/li><li>Max-Neef, M. a&nbsp;P.&nbsp;Ekins (ed.),&nbsp;<em>Real Life Economics: Understanding Wealth Creation.<\/em>&nbsp;Routledge, London 1992.&nbsp;<\/li><li>Camus, A.,&nbsp;<em>The Rebel: An Essay on Man in Revolt.<\/em>&nbsp;Vintage, London 1992; \u010desky:&nbsp;<em>\u010clov\u011bk revoltuj\u00edc\u00ed.<\/em>&nbsp;\u010cesk\u00fd spisovatel, Praha 1995; pojem \u201epens\u00e9e midi\u201c je zde p\u0159ekl\u00e1d\u00e1n jako \u201emeditori\u00e1ln\u00ed my\u0161len\u00ed\u201c. Viz t\u00e9\u017e Jacques Chabot, Albert Camus, la pens\u00e9e de midi. Ecrivains du Sud 2002.&nbsp;<\/li><li>Bollier, D. a&nbsp;S. Helfrich (ed.),&nbsp;<em>The Wealth of the Commons: A&nbsp;World beyond Market and State.<\/em>&nbsp;Levellers Press, Boston 2012. Viz t\u00e9\u017e: Silke Helfrich, \u201eSpole\u010dn\u00e9 statky aneb z&nbsp;\u010deho v\u0161ichni \u017eijeme\u201c. In:&nbsp;<em>revue Prostor 97-98<\/em>&nbsp; \/ duben 2012, str.&nbsp;91-102; Johannes Heimrath, \u201eKomonie jako esence demokracie aneb Zamy\u0161len\u00ed nad mo\u017enou podobou spole\u010dnosti po&nbsp;kolapsu\u201c. In:<em>&nbsp;revue Prostor 97-98<\/em>&nbsp; \/ duben 2012, str.&nbsp;103-109.&nbsp;<\/li><li>Bollier, D.,&nbsp;<em>Think like a&nbsp;Commoner. A&nbsp;Short Introduction to the Life of the Commons.<\/em>&nbsp;New Society Publishers, Gabriola Island BC 2014.&nbsp;<\/li><li>Ostrom, E.,&nbsp;<em>Governing the Commons: The Evolution of Institutions for Collective Action.<\/em>&nbsp;Cambridge University Press, Cambridge 2015.&nbsp;<\/li><li>Morin, E.,&nbsp;<em>La m\u00e9thode: Tome 5, L\u2019identit\u00e9 humaine, l\u2019humanit\u00e9 de l\u2019humanit\u00e9.<\/em>&nbsp;Seuil, Paris 2001.&nbsp;<\/li><li>Hyde, L., The Gift:&nbsp;<em>Creativity and the Artist in the Modern World.<\/em>&nbsp;Vintage, London 2007.&nbsp;<\/li><li>Serres, M. Biogea. Univocal, Minneapolis 2012.&nbsp;<\/li><li>Beuys, J. In:&nbsp;<em>Kunst im politischen Kampf<\/em>&nbsp;(ed. Joachimides, CM). Sch\u00e4fer, Hannover 1973, str.&nbsp;74\u201381.&nbsp;<\/li><li>Kurt, H. a&nbsp;S. Sacks,&nbsp;<em>Die rote Blume. \u00c4sthetische Praxis in Zeiten des Wandels.<\/em>&nbsp;thinkOya, Klein Jasedow 2013.&nbsp;<\/li><li>Weber, A. a&nbsp;H. Kurt,&nbsp;<em>Lebendigkeit sei! F\u00fcr eine Politik des Lebens. Ein Manifest f\u00fcr das Anthropoz\u00e4n.<\/em>&nbsp;thinkOYA, Klein Jasedow 2015.&nbsp;<\/li><li>Weber, A., \u201eReality as Commons \/ A&nbsp;Poetics of Participation for the Anthropocene\u201c. In&nbsp;<em>Patterns of Commoning<\/em>&nbsp;(ed. Bollier, D et al.). Lewellers, Boston 2015, str.&nbsp;354\u2013372.&nbsp;<\/li><li>Escobar, A., \u201eCommons in the Pluriverse\u201c. In&nbsp;<em>Patterns of Commoning<\/em>&nbsp;(ed. Bollier, D et al.). Lewellers, Boston 2015, str.&nbsp;334\u2013345.&nbsp;<\/li><li>Caill\u00e9, A.,&nbsp;<em>Manifeste Convivialiste. D\u00e9claration d\u2019interd\u00e9pendance.<\/em>&nbsp;Le Bord de L\u2019Eau, Lormont 2013.<\/li><\/ol>\n","protected":false},"excerpt":{"rendered":"<p>Andreas Weber (1967) is a German biologist, philosopher, biosemiotician and journalist. As an independent scientist, he explores a new understanding of life as meaning, or \u201cbiopoetics\u201d (\u201cpoetic ecology\u201d). See more of Weber\u2019s texts on the Pilgrim website. Hildegarda Kurt (1958) is a German cultural researcher, associate professor of social sculpture, founder and director of the Institute for Art, Culture and the Future in Berlin (2004). For many years, she has collaborated with a student\u2026 <a class=\"more-link\" href=\"https:\/\/potulnauniverzita.cz\/en\/manifest-oziveni-politika-a-poetika-v-antropocenu\/\">Continue reading <span class=\"screen-reader-text\">A Manifesto of Revival: Politics and Poetics in the Anthropocene<\/span><\/a><\/p>","protected":false},"author":1,"featured_media":5550,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[14,25],"class_list":["post-5549","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-texty","tag-andreas-weber","tag-biologie","entry"],"_links":{"self":[{"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/posts\/5549","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/comments?post=5549"}],"version-history":[{"count":10,"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/posts\/5549\/revisions"}],"predecessor-version":[{"id":7143,"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/posts\/5549\/revisions\/7143"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/media\/5550"}],"wp:attachment":[{"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/media?parent=5549"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/categories?post=5549"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/potulnauniverzita.cz\/en\/wp-json\/wp\/v2\/tags?post=5549"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}