Březen 2014

03/03/2014

Seznam nejdůležitějších svátků a (hlavně tradičně katolických či pro-life) akcí plánovaných na březen 2014. Více informací (dle mých možností průběžně aktualizovaných) naleznete ZDE.

Především maminky a nastávající maminky z Jižní Moravy upozorňujeme také na kurzy a akce brněnského CENAPu.

Pokud máte pocit, že v tomto seznamu nějaké akce chybí, neváhejte na ně upozornit v diskusi pod příspěvkem, vždycky se dají doplnit…

3. březen, pondělí – Akce D.O.S.T. pořádá dvacáté Hovory na pravici. Na téma Kulturní boj včera a dnes vystoupí Michal Semín, Alena Povolná a Lucie Boddingtonová. Večer bude moderovat Petr Bahník. Budova ČSVTS, sál číslo 217 (Novotného lávka 5, Praha 1), začátek v 18:00. Více ZDE.

5. březen, středa – je popeleční středa, začíná doba postní. Světí se popel a uděluje popelec, držíme přísný půst. Informace k bohoslužbám o době postní ve vyšebrodském klášteře naleznete ZDE. V Praze proběhne (jako vždy o první středě v měsíci) pro-life pochod Odvahu k životu. Podrobnosti ZDE. Číst zbytek příspěvku »


Eugenics and Other Evil (6): The Unanswered Challenge

26/02/2014

G. K. Chesterton

Dr. Saleeby did me the honour of referring to me in one of his addresses on this subject, and said that even I cannot produce any but a feeble-minded child from a feeble-minded ancestry. To which I reply, first of all, that he cannot produce a feeble-minded child. The whole point of our contention is that this phrase conveys nothing fixed and outside opinion. There is such a thing as mania, which has always been segregated; there is such a thing as idiocy, which has always been segregated; but feeble-mindedness is a new phrase under which you might segregate anybody. It is essential that this fundamental fallacy in the use of statistics should be got somehow into the modern mind. Such people must be made to see the point, which is surely plain enough, that it is useless to have exact figures if they are exact figures about an inexact phrase. If I say, „There are five fools in Action,“ it is surely quite clear that, though no mathematician can make five the same as four or six, that will not stop you or anyone else from finding a few more fools in Action. Now weak-mindedness, like folly, is a term divided from madness in this vital manner — that in one sense it applies to all men, in another to most men, in another to very many men, and so on. It is as if Dr. Saleeby were to say, „Vanity, I find, is undoubtedly hereditary. Here is Mrs. Jones, who was very sensitive about her sonnets being criticized, and I found her little daughter in a new frock looking in the glass. The experiment is conclusive, the demonstration is complete; there in the first generation is the artistic temperament — that is vanity; and there in the second generation is dress — and that is vanity.“ We should answer, „My friend, all is vanity, vanity and vexation of spirit — especially when one has to listen to logic of your favourite kind. Obviously all human beings must value themselves; and obviously there is in all such evaluation an element of weakness, since it is not the valuation of eternal justice. What is the use of your finding by experiment in some people a thing we know by reason must be in all of them?“

Here it will be as well to pause a moment and avert one possible misunderstanding. I do not mean that you and I cannot and do not practically see and personally remark on this or that eccentric or intermediate type, for which the word „feeble-minded“ might be a very convenient word, and might correspond to a genuine though indefinable fact of experience. In the same way we might speak, and do speak, of such and such a person being „mad with vanity“ without wanting two keepers to walk in and take the person off. But I ask the reader to remember always that I am talking of words, not as they are used in talk or novels, but as they will be used, and have been used, in warrants and certificates, and Acts of Parliament. The distinction between the two is perfectly clear and practical. The difference is that a novelist or a talker can be trusted to try and hit the mark; it is all to his glory that the cap should fit, that the type should be recognized; that he should, in a literary sense, hang the right man. But it is by no means always to the interest of governments or officials to hang the right man. The fact that they often do stretch words in order to cover cases is the whole foundation of having any fixed laws or free institutions at all. My point is not that I have never met anyone whom I should call feeble-minded, rather than mad or imbecile. My point is that if I want to dispossess a nephew, oust a rival, silence a blackmailer, or get rid of an importunate widow, there is nothing in logic to prevent my calling them feeble-minded too. And the vaguer the charge is the less they will be able to disprove it. Číst zbytek příspěvku »


Odvahu k životu v Českých Budějovicích

07/02/2014

Pro-life pochod Odvahu k životu se v březnu rozšíří do dalšího města. K Praze, Brnu a Olomouci se v sobotu 15. března 2014 přidají i České Budějovice. Svolavatelem akce je Lukáš Krutský, se kterým na organizaci spolupracuje Ing. Miroslav Kratochvíl. Pochod vyráží v 15:00 od rohu Nádražní a Lannovky směrem na náměstí Přemysla Otakara II.

Plakátek akce

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Eugenics and other Evils (5): The Flying Authority

05/02/2014

G. K. Chesterton

It happened one day thatan atheist and a man were standing together on a doorstep; and the atheist said, „It is raining.“ To which the man replied, „What is raining?“: which question was the beginning of a violent quarrel and a lasting friendship. I will not touch upon any heads of the dispute, which doubtless included Jupiter, Pluvius, the Neuter Gender, Pantheism, Noah’s Ark, Mackintoshes, and the Passive Mood; but I will record the one point upon which the two persons emerged in some agreement. It was that there is such a thing as an atheistic literary style; that materialism may appear in the mere diction of a man, though he be speaking of clocks or cats or anything quite remote from theology. The mark of the atheistic style is that it instinctively chooses the word which suggests that things are dead things; that things have no souls. Thus they will not speak of waging war, which means willing it; they speak of the „outbreak of war,“ as if all the guns blew up without the men touching them. Thus those Socialists that are atheist will not call their international sympathy, sympathy; they will call it „solidarity,“ as if the poor men of France and Germany were physically stuck together like dates in a grocer’s shop. The same Marxian Socialists are accused of cursing the Capitalists inordinately; but the truth is that they let the Capitalists off much too easily. For instead of saying that employers pay less wages, which might pin the employers to some moral responsibility, they insist on talking about the „rise and fall“ of wages; as if a vast silver sea of sixpences and shillings was always going up and down automatically like the real sea at Margate. Thus they will not speak of reform, but of development; and they spoil their one honest and virile phrase, „the class war“ by talking of it as no one in his wits can talk of a war, predicting its finish and final result as one calculates the coming of Christmas Day or the taxes. Thus, lastly (as we shall see touching our special subject-matter here) the atheist style in letters always avoids talking of love or lust, which are things alive, and calls marriage or concubinage „the relations of the sexes“; as if a man and a woman were two wooden objects standing in a certain angle and attitude to each other like a table and a chair. Číst zbytek příspěvku »


Eugenics and other Evils (3): The Anarchy from Above

22/01/2014

G. K. Chesterton

A silent anarchy is eating out our society. I must pause upon the expression; because the true nature of anarchy is mostly misapprehended. It is not in the least necessary that anarchy should be violent; nor is it necessary that it should come from below. A government may grow anarchic as much as a people. The more sentimental sort of Tory uses the word anarchy as a mere term of abuse for rebellion; but he misses a most important intellectual distinction. Rebellion may be wrong and disastrous; but even when rebellion is wrong, it is never anarchy. When it is not self-defence, it is usurpation. It aims at setting up a new rule in place of the old rule. And while it cannot be anarchic in essence (because it has an aim), it certainly cannot be anarchic in method; for men must be organized when they fight; and the discipline in a rebel army has to be as good as the discipline in the royal army. This deep principle of distinction must be clearly kept in mind. Take for the sake of symbolism those two great spiritual stories which, whether we count them myths or mysteries, have so long been the two hinges of all European morals. The Christian who is inclined to sympathize generally with constituted authority will think of rebellion under the image of Satan, the rebel against God. But Satan, though a traitor, was not an anarchist. He claimed the crown of the cosmos; and had he prevailed, would have expected his rebel angels to give up rebelling. On the other hand, the Christian whose sympathies are more generally with just self-defence among the oppressed will think rather of Christ Himself defying the High Priests and scourging the rich traders. But whether or no Christ was (as some say) a Socialist, He most certainly was not an Anarchist. Christ, like Satan, claimed the throne. He set up a new authority against an old authority; but He set it up with positive commandments and a comprehensible scheme. In this light all mediaeval people — indeed, all people until a little while ago — would have judged questions involving revolt. John Ball would have offered to pull down the government because it was a bad government, not because it was a government. Richard II would have blamed Bolingbroke not as a disturber of the peace, but as a usurper. Anarchy, then, in the useful sense of the word, is a thing utterly distinct from any rebellion, right or wrong. It is not necessarily angry; it is not, in its first stages, at least, even necessarily painful. And, as I said before, it is often entirely silent. Číst zbytek příspěvku »


Jakub Kříž: Potlačování lidských práv a svobody projevu aktivistů hnutí pro-life a odpůrců potratů

20/01/2014

Poslední přednášku Vyšebrodského pro-life víkendu přednesl právník Jakub Kříž, Ph.D. V tématu „Potlačování lidských práv a svobody projevu aktivistů hnutí pro-life a odpůrců potratů“ se soustředil na tři oblasti:

V první části své přednášky se soustředil na případ české organizace STOP genocidě, v níž představil a rozebral dva aktuální a nanejvýš zásadní rozsudky, které řešily otázku svobody shromažďování a svobody projevu ve vztahu k petiční výstavě provozované touto organizací.

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Roman Joch: Pro-life tematika a feminismus

13/01/2014

Sobotní odpolední sérii přednášek na Vyšebrodském pro-life víkendu zahájila přednáška MUDr. Romana Jocha, ředitele Občanského institutu a bývalého poradce premiéra Nečase pro lidská práva a mezinárodního politiku. Ten zadání „právo na život od početí po smrt – současný stav a trendy u nás i ve světě“ konkretizoval do podoby „Pro-life tematika a feminismus„.

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