By Stanley B. Winters
This is often a part of a chain of 3 volumes which supplies a serious review of the particular fulfillment of this collage professor, who grew to become the 1st President of Czechoslovakia. They check Masaryk's price as a countrywide and overseas baby-kisser in addition to a pupil and publicist. person chapters think about such themes as his parliamentary actions, his contribution to the feminist stream, his involvement within the Austrian corresponding to the Dreyfus trial, his theories of Czech and especially Russian cultural historical past and his sociological reports of literature.
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Extra info for T. G. Masaryk (1850–1937): Volume 1 Thinker and Politician
It is therefore the first germ of attaining consciousness of our Humanitiit (as also of our freedom) to recognise the limits within which we can choose, within which we are agents. 26 Language and religion go together for Herder; indeed religion would be inconceivable, in his view, without the existence of language. Language enables us to form concepts, to reason and to think, to have and share ideas, feelings, attitudes, hopes and fears. Without language consciousness would not be what it is. And, with consciousness, religion is born.
Garver explains Masaryk's 'relative unpopularity among Czech voters' as partly due to his objective approach to issues and his attacks on injustice from all sides, Czech and non-Czech. He sees Masaryk maturing politically by 1912 and as having come to recognise that the Empire was unlikely to accept his programme for its reform. As one of the few Czechs with political contacts abroad, including his influence among Czech immigrants in the United States, Masaryk was well prepared, Garver concludes, to conduct a resistance movement in other countries when he left Austria in December, 1914.
Outcomes are frequently other than intentions, and mankind can be no greater ass than when it tries to play God. 24 Here, too, Herder and Masaryk speak with one voice. Humanitiit, then, is not simply indiscriminate love, the cumulative happiness of mankind, nor the progress of technology. Nor is it solely a matter of augmenting knowledge or skills, for in themselves neither of these gives structure nor lends meaning to human actions. There is another 'causality' at work. Humanity, Herder concedes, is part of Nature and subject to her laws; at the same time it inhabits the realm of culture, the realm of art, religion, justice, love, and so on, in which it is subject as well as object, agent as well as instrument, and in which realms, choice rather than necessity prevails.