{"id":432,"date":"2015-05-03T19:33:06","date_gmt":"2015-05-03T18:33:06","guid":{"rendered":"http:\/\/www.payne.cz\/WP15\/?p=432"},"modified":"2015-05-04T09:24:42","modified_gmt":"2015-05-04T08:24:42","slug":"obcanska-spolecnost-a-svobodna-soutez-2","status":"publish","type":"post","link":"https:\/\/www.payne.cz\/WP15\/obcanska-spolecnost-a-svobodna-soutez-2\/","title":{"rendered":"Ob\u010dansk\u00e1 spole\u010dnost a svobodn\u00e1 sout\u011b\u017e"},"content":{"rendered":"

Ji\u0159\u00ed Payne\u00a023.12.2011<\/span><\/p>\n

Politick\u00fd syst\u00e9m, kter\u00fd je schopen prost\u0159ednictv\u00edm z\u00e1kon\u016f a pravidel usm\u011brnit individu\u00e1ln\u00ed i kolektivn\u00ed konflikty a st\u0159ety tak, aby si lid\u00e9 navz\u00e1jem neubli\u017eovali, byl od Sokrata, Platona a Aristotela a\u017e po Hegela naz\u00fdv\u00e1n \u201aob\u010danskou spole\u010dnost\u00ed\u2018. Je d\u016fle\u017eit\u00e9 v\u0161imnout si, \u017ee st\u00e1t a jeho instituce jsou podm\u00ednkou existence ob\u010dansk\u00e9 spole\u010dnosti a jej\u00ed sou\u010d\u00e1st\u00ed \u010d\u00edslo jedna. Z\u00e1rove\u0148 se m\u011blo za to, \u017ee st\u0159ety ve spole\u010dnosti se maj\u00ed \u0159e\u0161it ve\u0159ejnou argumentac\u00ed a racion\u00e1ln\u00edm dialogem sm\u011b\u0161uj\u00edc\u00edm k\u00a0nalezen\u00ed pravdy.<\/p>\n

Pr\u00e1vo ob\u010dana na hotov\u00fd, v\u00edcem\u00e9n\u011b nem\u011bnn\u00fd soubor z\u00e1kon\u016f, vych\u00e1zej\u00edc\u00ed z\u00a0obecn\u00fdch princip\u016f, vymahateln\u00fd soudem, kter\u00fd rozhoduje ve zvl\u00e1\u0161tn\u00edm konkr\u00e9tn\u00edm p\u0159\u00edpad\u011b bez jak\u00e9hokoli zvl\u00e1\u0161tn\u00edho z\u00e1jmu podle obecn\u00fdch pravidel, umo\u017e\u0148uj\u00edc\u00ed efektivn\u00ed ochranu vlastnictv\u00ed je z\u00e1kladem ob\u010dansk\u00e9 svobody. Ob\u010dan rezignuje na pomstu a spol\u00e9h\u00e1 na dosa\u017een\u00ed spravedlnosti prost\u0159ednictv\u00edm ve\u0159ejn\u00e9 moci. Spolu s\u00a0rodinou je zejm\u00e9na soukrom\u00e9 pr\u00e1vo a soud pro Hegela z\u00e1kladem st\u00e1tu.<\/p>\n

Hegel p\u00ed\u0161e: \u201eV ob\u010dansk\u00e9 spole\u010dnosti je ka\u017ed\u00fd sob\u011b \u00fa\u010delem, v\u0161ichni ostatn\u00ed jsou mu ni\u010d\u00edm. Ale bez vztahu k\u00a0druh\u00fdm nem\u016f\u017ee objemu sv\u00fdch \u00fa\u010del\u016f dos\u00e1hnout; tito druz\u00ed jsou proto prost\u0159edkem k\u00a0dosa\u017een\u00ed \u00fa\u010delu zvl\u00e1\u0161tn\u00edho. Av\u0161ak\u00a0 zvl\u00e1\u0161tn\u00ed \u00fa\u010del si prost\u0159ednictv\u00edm vztahu k\u00a0druh\u00fdm d\u00e1v\u00e1 formu\u00a0 obecnosti a uspokojuje se t\u00edm, \u017ee z\u00e1rove\u0148 tak uspokojuje blaho druh\u00fdch.\u201c,\u00a0<\/em>vyjad\u0159uje po sv\u00e9m z\u00e1kladn\u00ed principy tr\u017en\u00edch vztah\u016f, post\u0159eh, \u017ee jedinec sledov\u00e1n\u00edm sv\u00fdch individu\u00e1ln\u00edch (sobeck\u00fdch) z\u00e1jm\u016f nakonec d\u00edky trhu p\u0159isp\u00edv\u00e1 k\u00a0obecn\u00e9mu blahu. I p\u0159i nakl\u00e1d\u00e1n\u00ed s\u00a0majetkem se \u201esubjektivn\u00ed sobeckost\u201c\u00a0<\/em>m\u011bn\u00ed v\u00a0\u201ep\u0159\u00edsp\u011bvek k uspokojen\u00ed pot\u0159eb v\u0161ech ostatn\u00edch\u201c.\u00a0<\/em>Hegel nikterak nepop\u00edr\u00e1 sobeckou motivaci ob\u010dana p\u0159i jeho rozhodov\u00e1n\u00ed\u00a0(\u201esoukrom\u00e9 osoby, a\u010dkoli sobeck\u00e9, jsou nuceny obracet se k\u00a0druh\u00fdm\u201c\u00a0<\/em>\u2026a t\u00edm se\u00a0\u201esobeckost v\u00e1\u017ee k obecnu, k\u00a0st\u00e1tu\u201c<\/em>).<\/p>\n

Ob\u010danskou spole\u010dnost\u00ed se tedy rozum\u00ed prostor mimo rodinu, zahrnuj\u00edc\u00ed st\u00e1t i trh, na n\u011bm\u017e se lid\u00e9 sdru\u017euj\u00ed v\u00a0\u00fasil\u00ed o uplatn\u011bn\u00ed sv\u00fdch z\u00e1jm\u016f podle spole\u010dn\u00fdch pravidel. Dalo by se tedy \u0159\u00edci, \u017ee podstatou ob\u010dansk\u00e9 spole\u010dnosti je svobodn\u00e1 a f\u00e9rov\u00e1 sout\u011b\u017e. Nesm\u00ed rozhodovat n\u00e1bo\u017eensk\u00e1 ideologie, monarcha a jeho rodina, ani sympatie \u010di p\u0159edsudky. Nikdo nem\u00e1 patent na pravdu.<\/p>\n

Spravedliv\u00e1 sout\u011b\u017e jist\u011b zahrnuje klasickou konkurenci p\u0159i sm\u011bn\u011b na trhu, jak se obvykle vn\u00edm\u00e1, ale ona zahrnuje i sout\u011b\u017e osobnost\u00ed, my\u0161lenek a n\u00e1pad\u016f, iniciativ, p\u0159edstav a nakonec jist\u011b i spolk\u016f a sdru\u017een\u00ed.<\/p>\n

Spravedliv\u00e1 sout\u011b\u017e znamen\u00e1 hr\u00e1t \u010destn\u011b, fair play. Stejn\u00e1 pravidla plat\u00ed pro v\u0161echny. Skute\u010dnost, \u017ee metodou ob\u010dansk\u00e9 spole\u010dnosti jsou ve\u0159ejn\u011b formulovan\u00e9 argumenty, nikoli zv\u016fle siln\u011bj\u0161\u00edho, znamen\u00e1, \u017ee rozhodov\u00e1n\u00ed nevede k\u00a0nahodil\u00fdm v\u00fdsledk\u016fm, ale je kdykoli p\u0159ezkoumateln\u00e9. Ob\u010dansk\u00e1 spole\u010dnost v\u00a0klasick\u00e9m pojet\u00ed je vlastn\u011b metoda<\/strong>.<\/p>\n

Pojem svobodn\u00e9 sout\u011b\u017ee se zd\u00e1 b\u00fdt \u00fast\u0159edn\u00edm principem p\u0159\u00edrody. Nemysl\u00edm t\u00edm Darwinovo soupe\u0159en\u00ed druh\u016f, pod\u00edvejme se na st\u00e9bla tr\u00e1vy, jak navz\u00e1jem sout\u011b\u017e\u00ed o sv\u011btlo a vodu. V\u00a0tomto p\u0159\u00edpad\u011b jde tedy o sout\u011b\u017e jedinc\u016f t\u00e9ho\u017e druhu. Av\u0161ak pod\u00edv\u00e1me-li se na v\u011btve stromu \u010di listy kv\u011btiny, najdeme sout\u011b\u017e i mezi \u010d\u00e1stmi jednoho exempl\u00e1\u0159e. Kdyby jedinec nerespektoval s\u00e1m ve sv\u00e9m rozhodov\u00e1n\u00ed pravidla f\u00e9rov\u00e9 sout\u011b\u017ee, nemohl by samoz\u0159ejm\u011b obst\u00e1t ani v\u00a0sout\u011b\u017ei druh\u016f.<\/p>\n

Otimalisovat rozhodnut\u00ed podle velk\u00e9ho po\u010dtu krit\u00e9ri\u00ed je matematicky nemo\u017en\u00e9. Proto nakonec v\u017edy selh\u00e1vaj\u00ed pokusy nahradit sout\u011b\u017e pl\u00e1nov\u00e1n\u00edm. Nen\u00ed to jen empirick\u00e1 zku\u0161enost, je to p\u0159\u00edrodn\u00ed z\u00e1konitost. Svobodn\u00fd trh \u0159e\u010deno terminologi\u00ed minul\u00e9ho stolet\u00ed, \u010destn\u00e1 sout\u011b\u017e, \u0159e\u010deno dne\u0161n\u00ed terminologi\u00ed, je jedinou mo\u017enost\u00ed pro \u0159e\u0161en\u00ed \u00falohy s\u00a0velk\u00fdm po\u010dtem prom\u011bnn\u00fdch a s\u00a0velk\u00fdm po\u010dtem hr\u00e1\u010d\u016f. Teorie her p\u0159in\u00e1\u0161\u00ed v\u00a0t\u00e9to v\u011bci cenn\u00e9 argumenty.<\/p>\n

Univerz\u00e1lnost sout\u011b\u017ee poprv\u00e9 zpochybnila francouzsk\u00e1 revoluce, kter\u00e1 polo\u017eila d\u016fraz na ob\u010dansk\u00e1 a politick\u00e1 sdru\u017een\u00ed, kter\u00e1 maj\u00ed b\u00fdt protiv\u00e1hou jak sobeck\u00e9ho individualismu, tak i centralismu. V\u00a0revolu\u010dn\u00edm nad\u0161en\u00ed byla \u201apolitick\u00e1 spole\u010dnost\u2018 exkomunikov\u00e1na a jej\u00ed protiklad, revolu\u010dn\u00ed \u201aob\u010dansk\u00e1 spole\u010dnost\u2018 byla postavena do protikladu.<\/p>\n

Toto rozd\u011blen\u00ed p\u0159evzal i Marx a ozna\u010dil \u201aob\u010danskou spole\u010dnost\u2018 za z\u00e1kladnu, v\u00a0n\u00ed\u017e se odehr\u00e1v\u00e1 v\u00fdroba a soci\u00e1ln\u00ed vztahy, zat\u00edmco \u201apolitick\u00e1 spole\u010dnost\u2018 je nadstavbou, kter\u00e1 nem\u016f\u017ee jinak, ne\u017e h\u00e1jit z\u00e1jmy bur\u017eoasie. Mezi ob\u010danskou spole\u010dnost\u00ed a st\u00e1tem panuje nesmi\u0159iteln\u00fd t\u0159\u00eddn\u00ed boj.<\/p>\n

Lenin v\u00a0r\u00e1mci praktick\u00fdch revolu\u010dn\u00edch zku\u0161enost\u00ed uchopil moc, ztratil nep\u0159\u00edtele v\u00a0podob\u011b bur\u017eoazn\u00edho st\u00e1tu. P\u0159evzet\u00edm st\u00e1tn\u00ed moci se ocitnul v\u00a0situaci, kterou Marx ne\u0159e\u0161il. Lenin dob\u0159e v\u011bd\u011bl, \u017ee priv\u00e1tn\u00ed sf\u00e9ra by mohla ohrozit stabilitu revolu\u010dn\u00edho st\u00e1tu. Rozpor se pokusil zamaskovat tvrzen\u00edm, \u017ee st\u00e1t jednou vymiz\u00ed. Napsal: \u201eMy nic soukrom\u00e9ho neuzn\u00e1v\u00e1me, pro n\u00e1s v\u0161e v oblasti hospod\u00e1\u0159stv\u00ed je ve\u0159ejnopr\u00e1vn\u00ed a nikoliv soukrom\u00e9 …<\/em><\/strong>\u00a0Z toho vypl\u00fdv\u00e1 nutnost roz\u0161\u00ed\u0159it pou\u017e\u00edv\u00e1n\u00ed st\u00e1tn\u00edho z\u00e1sahu do \u201asoukromopr\u00e1vn\u00edch\u2018 vztah\u016f, roz\u0161\u00ed\u0159it pr\u00e1vo st\u00e1tu ru\u0161it soukrom\u00e9 smlouvy, pou\u017e\u00edvat na \u201aob\u010dansko-pr\u00e1vn\u00ed pom\u011bry\u2018 nikoli Corpus juris romani, n\u00fdbr\u017e na\u0161e revolu\u010dn\u00ed pr\u00e1vn\u00ed v\u011bdom\u00ed\u201c\u00a0<\/em><\/p>\n

Po p\u00e1du komunismu v\u00a0devades\u00e1t\u00fdch letech v\u00a0pom\u011brn\u011b primitivn\u00ed snaze odstranit komunistickou ideologii bylo ono soukrom\u00e9, co komunist\u00e9 neuzn\u00e1vali a pron\u00e1sledovali, prohl\u00e1\u0161eno za \u017e\u00e1douc\u00ed c\u00edl. Z\u016fstal v\u0161ak marxistick\u00fd antagonismus mezi st\u00e1tem a spole\u010dnost\u00ed. St\u00e1t je zl\u00fd a mus\u00edme proti n\u011bmu bojovat. St\u00e1t je nep\u0159\u00edtel, proti kter\u00e9mu se m\u00e1 postavit ob\u010dansk\u00e1 spole\u010dnost jako protiv\u00e1ha.<\/p>\n

Dokonce se objevily n\u00e1pady, \u017ee ob\u010dansk\u00e1 spole\u010dnost m\u00e1 vytv\u00e1\u0159et alternativn\u00ed strukturu pro uchopen\u00ed moci, jak\u00fdsi druh\u00fd st\u00e1t, n\u00e1hradn\u00ed soci\u00e1ln\u00ed \u0159\u00e1d. Protist\u00e1tn\u00ed pojet\u00ed ob\u010dansk\u00e9 spole\u010dnosti pop\u0159elo v\u011bdom\u00ed celistvosti organismu spole\u010dnosti. Pou\u017eijeme-li Marxovu terminologii, vede ob\u010dansk\u00e1 spole\u010dnost se st\u00e1tem nesmi\u0159iteln\u00fd boj.<\/p>\n

Aby se dala revolu\u010dn\u00ed p\u0159edstava st\u00e1tu dlouhodob\u011b udr\u017eet, nezb\u00fdv\u00e1, ne\u017e zpochybnit princip svobodn\u00e9 sout\u011b\u017ee. Nesmi\u0159iteln\u00fd boj (\u010di nulov\u00e1 tolerance) je pop\u0159en\u00edm svobodn\u00e9 diskuse a konkurence, je pop\u0159en\u00edm fair play. Plat\u00ed ideologick\u00e9 principy, nikoli argumenty.<\/p>\n

V\u00a0celistv\u00e9 spole\u010dnosti maj\u00ed soukromopr\u00e1vn\u00ed instituce sv\u00e9 m\u00edsto, ale neusiluj\u00ed o uchopen\u00ed moci. Jejich m\u00edsto se utv\u00e1\u0159\u00ed pr\u00e1v\u011b ve svobodn\u00e9 sout\u011b\u017ei. V\u00a0revolu\u010dn\u00ed rozd\u011blen\u00e9 spole\u010dnosti si v\u0161ak mohou n\u00e1rokovat v\u011bt\u0161\u00ed vliv, nepot\u0159ebuj\u00ed sout\u011b\u017eit, proto\u017ee jejich pravda je od\u016fvodn\u011bna argumentem vy\u0161\u0161\u00edho posl\u00e1n\u00ed v\u00a0nesmi\u0159iteln\u00e9m boji. Ob\u010dansk\u00e1 spole\u010dnost v\u00a0tomto revolu\u010dn\u00edm pojet\u00ed znamen\u00e1, \u017ee nemus\u00ed existovat konkurence.<\/p>\n

Z\u00a0principu vy\u0161\u0161\u00edho posl\u00e1n\u00ed se pak odvozuje pr\u00e1vo poru\u0161ovat z\u00e1kony a sv\u00e9voln\u011b omezovat pr\u00e1va druh\u00fdch (nap\u0159\u00edklad p\u0159i prosazov\u00e1n\u00ed partikul\u00e1rn\u00edho pohledu na ochranu p\u0159\u00edrody). \u010cestn\u00e9 st\u0159et\u00e1v\u00e1n\u00ed my\u0161lenek a argument\u016f je nep\u0159ijateln\u00e9 v\u00a0revolu\u010dn\u011b vid\u011bn\u00e9m sv\u011bt\u011b. Patent na pravdu oprav\u0148uje i k\u00a0centr\u00e1ln\u00edmu pl\u00e1nov\u00e1n\u00ed, k\u00a0rozhodov\u00e1n\u00ed bez ve\u0159ejn\u00e9 argumentace. Je mo\u017en\u00e9 zasahovat do soukromopr\u00e1vn\u00ed sf\u00e9ry vskutku leninsk\u00fdm zp\u016fsobem, je mo\u017en\u00e9 p\u0159ikazovat a zakazovat, regulovat i vyvlast\u0148ovat.<\/p>\n

Revolu\u010dn\u00ed model ob\u010dansk\u00e9 spole\u010dnosti, kter\u00fd se roz\u0161\u00ed\u0159il z\u00a0\u010cesk\u00e9 republiky do cel\u00e9ho postkomunistick\u00e9ho sv\u011bta, kter\u00fd je pop\u0159en\u00edm anticko-hegelovsk\u00e9 spole\u010dnosti jako celistv\u00e9ho organismu, je z\u00e1sadn\u00ed p\u0159ek\u00e1\u017ekou v\u00a0obnoven\u00ed norm\u00e1ln\u00edho fungov\u00e1n\u00ed demokracie.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ji\u0159\u00ed Payne\u00a023.12.2011 Politick\u00fd syst\u00e9m, kter\u00fd je schopen prost\u0159ednictv\u00edm z\u00e1kon\u016f a pravidel usm\u011brnit individu\u00e1ln\u00ed i kolektivn\u00ed konflikty a st\u0159ety tak, aby si lid\u00e9 navz\u00e1jem neubli\u017eovali, byl od Sokrata, Platona a Aristotela… \u010c\u00edst v\u00edce ><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[3,13,1,16],"tags":[6,18],"class_list":["post-432","post","type-post","status-publish","format-standard","hentry","category-clanky","category-dompol","category-nezarazene","category-svobodni","tag-dompol","tag-svobodi"],"_links":{"self":[{"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/posts\/432","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/comments?post=432"}],"version-history":[{"count":1,"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/posts\/432\/revisions"}],"predecessor-version":[{"id":433,"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/posts\/432\/revisions\/433"}],"wp:attachment":[{"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/media?parent=432"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/categories?post=432"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.payne.cz\/WP15\/wp-json\/wp\/v2\/tags?post=432"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}