Wyniki wyszukiwania - Biblioteka Nauki

1

Kształcenie informatyków – kilka refleksji

100%

RACZYŃSKA M.

Edukacja-Technika-Informatyka

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2012

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tom 3

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nr 2

114-119

PL

Treści nauczania na kierunkach informatycznych ulegają częstym zmianom. Powodem tych zmian jest aktualne zapotrzebowanie rynku pracy. Ważnym elementem kształcenia dzisiejszych informatyków jest zachowanie równowagi między stroną techniczną a psychologiczną i humanistyczną w kształceniu informatycznym.

EN

Content of the curriculum in the fields of information is subject to frequent changes. The reason for these changes is the demand of current labor market. An important element of today’s IT training is a balance between technical aspects and the humanistic psychology and information technology in education

2

The Humanity of God in Karl Barth’s Christological Interpretations

100%

Barth G.

Roczniki Teologiczne

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2016

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tom 63

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nr 2: Teologia dogmatyczna - English Version

221-239

EN

The article shows the key aspects of the Christological approach to Karl Barth’s teaching about “the humanity of God”. The author argues that in the mirror of Jesus Christ’s humanity the humanity of God included in Jesus’s divine nature is revealed. It is in Jesus Christ that kenosis and gloria, humanum and divinum meet in an amazing way; and in the negotiating space which is constituted by His Person they explain each other, speaking more sonorously with their own voice. Hence the point of departure for a reflection on the problem that is posed here, is looking closely at the formal basis of Barth’s theology. Jesus Christ’s central place – with respect to the contents, form and method – is considered to be one of its most important attributes. The author of Die Kirchliche Dogmatik starts his argument by discussing Jesus Christ’s pre-existence with the help of the doctrine of “the gracious election” that is a modified conception of his earlier Trinitarian theology. It says that God “from the beginning” is directed to man, suggesting a pro-human character of God’s being and acting. In the light of Barth’s doctrine Jesus Christ, as the second Person of the Trinity, is not only the object of election”, but He is also the electing subject. As the One Who Wants to complete the Father’s salutary work, he is the justification and guarantee of our salvation. Barth categorically pronounces himself in favor of the Christological paradigm of the Revelation saying that around history and the dialogue, in which God and a man meet and are together – around a mutually made and kept relation – there is the most complete opening and exchange. It happens in the Person, since Jesus Christ is in the only and in the highest degree: a true God's man (Gott des Menschen) and a true Divine Man (Mensch Gottes). The phrase about the “humanity of God” – is Emmanuel, to whom we pass from the Christological centre, taking into consideration the theological and anthropological consequences following this movement.

3

A Mother’S Plight – Fear and Hope in Kamala Markandaya’S Nectar in a Sieve

100%

Rogobete D.

Romanian Journal of English Studies

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2014

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tom 11

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nr 1

120-125

EN

This paper dwells upon Kamala Markandaya’s construction of motherhood in postindependence rural India as depicted in her 1955 novel, “Nectar in a Sieve”. Caught between changing times, between colonial and postcolonial paradigms, perennial traditions and shifting values, different world views and cultural systems, Markandaya’s main character finds solace and strength in her philosophy of hope and endurance

4

Jakub Pribitzer – banskobystrický humanista a astronóm

100%

Mikleš J.

Acta historica Neosoliensia Vedecký časopis pre historické vedy

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2014

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tom 17

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nr 1-2

335-340

EN

Article about history of astronomy in Banská Bystrica is published following the death of author Ján Mikleš from his manuscript.

5

A Late Humanist Treatise on the Origin of the Bohemians, the Academic Polemics and Their Potential to Perform the Other: De origine Bohemorum et Slavorum by Johannes Matthias à Sudetis

100%

Storchová L.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2009

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tom 22-23

149-206

EN

Beside an editorial note and the edition itself, the article includes a study focusing on three analytical levels. The first of them presents the Latin humanist tract textually, i.e. how it was determined by a formalized narrative mode (so-called ‘writing in excerpts’ derived from ancient authorities which were shared in the community of scholars). The second level investigates the argumentation developed in the text – in this concrete instance, a historical account of the origins of the Slavs and the Bohemian tribe from Transcarpathian region, along with its ideological background that is treated according to the recent concept of humanist ‘fight for honour’ by C. Hirschi. Finally, the author concentrates on the level of further texts which appeared thanks to interpretations of Matthias treatise and provoked – in close connection with the abovementioned formal and content-based levels – an outstanding and unique humanist polemic. It draws attention not only to performative techniques of invective, but also to period discourses of nation as well as strategies for institutionally defining the very possibility of writing that were linked to the categories of ‘order’ and symbolic capital (here with a discussion of academic titles).

6

List dedykacyjny Mikołaja Radziwiłła jako program ideowy Biblii Brzeskiej. Wokół humanistycznych kontekstów i uwarunkowań studiów biblijnych

100%

Nastulczyk T.

Tematy i Konteksty

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2014

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nr 4(9)

36-45

EN

This paper deals with the ideological programme of the Brest Bible, expressed in the letter of dedication by Mikołaj Radziwiłł, addressed to the Polish King Sigismund II Augustus. The first part is a short introduction to the problem of biblical humanism of the 16th century. The second and third part deal directly with the letter of dedication. The author focuses on the two ancient rulers mentioned in the letter: Ptolemy II Philadelphus (protector of Septuagint) and the Old Testament Josiah (renewer of the Law). A detailed analysis reveals that the categories of biblical humanism, which shaped the description of both kings, were used to create the parenetic role models, which were to persuade the king to personally take care of the Brest Bible. The last part of the paper points to the problem of gradual confessionalization of biblical humanism. The indirect, allusive introduction of the third royal role model (the Old Testament Manasseh, repenting idolator and destroyer of the Temple idol) suggests that according to the letter of dedication, the final consequence of embracing biblical humanism is to become a devoted supporter of the Reformation.

7

Philosophical integration of the human person: African standpoint

100%

Jeko V. O.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2016

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tom 28/2

287-305

EN

The human person has a definitional difficulty. One definition of the human person will be one sided. The human person reflects the philosophical analysis of manifold reciprocal relations and fundamental wholeness. The human person is a unique rational being who is very complex from the domain unified understanding of his nature. It constitutes a rational element and characterized by the social, physical, metaphysical, psychological, existential, global, dialogical, moral, and African plane. The human person is deeply rooted in the fundamental existential question of who he is, what he does governed by its rational ability, cognitive capacity and inter-subjective relation. The human person is both a spiritual and a material being, that is, he is characterized by soul and body. The human person is characterized by the stylization of rational conduct and common good or collective interests. We shall critically examine the psychological, ontological, global, dialogical dimension of the human person, this philosophical elucidation of these dimensions is not exhaustive, the human person can also be viewed from socio-political, moral religious and existential dimension.

8

Juwenilia Bogdana Suchodolskiego. Niepodległość jako wyzwanie moralne

100%

Ciążela A.

Kwartalnik Pedagogiczny

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2018

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tom 63(4(250))

166-177

PL

The centenary of regaining independence by Poland arouses complex reflections. It leads to summaries but also arouses interest in the processes accompanying these events. The manuscript of Bogdan Suchodolski’s handwriting is an interesting document from this period. There is a reflection about the moral consequences of the First World War and questions about the future of the post-war world. A clear inspiration of Schopenhauer’s pessimism can be noticed there, which makes it an exceptional document in his work and at the same time casts an interesting light on his other achievements.

9

Walter Kaufmann: Philosopher, Humanist, Heretic by Stanley Corngold

100%

Dougherty J. P.

Studia Gilsoniana

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2019

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tom 8

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nr 1

183-186

EN

This paper is a review of the book: Stanley Corngold, Walter Kaufmann: Philosopher, Humanist, Heretic (Princeton: Princeton University Press, 2018). The author concludes that Corngold’s book acquaints the reader not only with the thought of Walter Kaufmann, but also with the thought of a prominent, late twentieth century generation that in effect rejected the source of the very culture that nourished it.

10

Schriftsteller in Anwaltsroben. Die literarische Rhetorik von Kazimiera Iłłakiewiczówna, Thomas Mann, Stanisława Przybyszewska und Jakob Wassermann in der Polemik um die Prozesse gegen Rita Gorgon und Philipp Halsmann

100%

Pilipowicz A.

Colloquia Germanica Stetinensia

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2013

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nr 21

69-84

EN

The paper is an attempt to show the humanism of the writers who, in various texts (letters, articles and poems), took stance on the issue of the trial of Rita Gorgon, who was accused of the murder of her employer’s daughter, and the trial of Philipp Halsmann, who was accused of the murder of his father. Since these murders had not been fully clarified, the accused were not considered unequivocally guilty by the writers, which was a starting point for the postulate to lodge an appeal against the sentence.

11

Humanizm Alberta Camusa

100%

Piwowarczyk P.

Studia Gdańskie. Wizje i rzeczywistość

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2011

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tom 8

351-367

EN

The article discusses the evolution of Albert Camus’ worldview as expressed in his writings. A lot of emphasis is put on the his childhood and youth and their influ ence on his worldview, from the opposition to God, materialism to existentialism and his absurd. The author searches for positive aspects in this difficult worldview, finding them in the humanism of Albert Camus, concentrating on his fascination with beauty, recognising human innate drive to the good, theneed of love which, when confronted with evil, can take on a form of entirely selfless, altruistic caritas.

12

Atheism and discrimination in the face of contemporary changes in the world

100%

Łopuszańska U. , Zacharska A. , Gierszon P. , Samardakiewicz M.

Kultura-Społeczeństwo-Edukacja

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2020

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tom 17

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nr 1

289-297

EN

The aim of this article is to present the situation of atheists around the world in the face of political and cultural changes in the world due to the increase in religious radicalism, particularly Islamic one, migration and terrorism. The article is of an illustrative character and presents the review of English literature in the scope of the discussed subject matter. Furthermore, the results of the latest global reports on prevalence of atheism in the world and the phenomenon of discrimination against persons not identifying with any faith: atheists, humanists or freethinkers were presented. The results of the selected, recent studies on the social perception of atheists and the phenomena of discrimination against them were shown. Another raised issue was the new social movement called New Atheism widespread mainly in the countries of the Western culture that in the future can constitute a new social and political challenge. Conclusions: Between 2005 and 2012 the number of atheists increased by 3% and currently they constitute 13% of the population of the world, while the percentage of religious people decreased by 9%. Atheists like other minority groups are discriminated against and their situation is dependent on the country in which they live. However, the vast majority of countries in the world violates the rights of persons identifying themselves as atheists. Still, in some countries, the declaration of atheism is forbidden, and in 13 countries the death penalty can be imposed.

13

Ateizm i dyskryminacja w obliczu współczesnych zmian na świecie

100%

Łopuszańska U. , Zacharska A. , Gierszon P. , Samardakiewicz M.

Kultura-Społeczeństwo-Edukacja

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2020

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tom 17

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nr 1

279-287

EN

The aim of this article is to present the situation of atheists around the world in the face of political and cultural changes in the world due to the increase in religious radicalism, particularly Islamic one, migration and terrorism. The article is of an illustrative character and presents the review of English literature in the scope of the discussed subject matter. Furthermore, the results of the latest global reports on prevalence of atheism in the world and the phenomenon of discrimination against persons not identifying with any faith: atheists, humanists or freethinkers were presented. The results of the selected, recent studies on the social perception of atheists and the phenomena of discrimination against them were shown. Another raised issue was the new social movement called New Atheism widespread mainly in the countries of the Western culture that in the future can constitute a new social and political challenge.

14

Kontakty Pietra Bemba z Polakami

92%

Kowalczyk D.

Annales Universitatis Paedagogicae Cracoviensis. Studia Historicolitteraria

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2017

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tom 17

17-25

RU

The article presents the relationship between one of the main representatives of Italianhumanism – Pietro Bembo – with Poles. The most important aspect was his friendship withKlemens Janicki who studied in Padua in 1538–1540. His works are a testimony of contactshe had established when in Italy. Bembo was mentioned in Janicki’s works (Variae Elegiae IX,Epigrammata LII). Another element connecting the Italian with Poles were congratulatoryletters on his cardinal appointment. The newly-appointed cardinal was congratulated by kingSigismund the Old via enigmatic figures of Jan Wincenty Dulcis de Lasco and Piotr Kmita.A trace of Bembo’s contact with Poles is also the formal correspondence of his while being thesecretary of Pope Leo X.

15

Resignifying the Universal: Critical Commentary on the Postcolonial African Identity and Development

88%

Afolayan A.

Human Affairs

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2009

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tom 19

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nr 4

363-377

EN

The dimension of the debate on the relation between the universal and the particular in African philosophy has been skewed in favour of the universalists who argued that the condition for the possibility of an African conception of philosophy cannot be achieved outside the "universal' idea of the philosophical enterprise. In this sense, the ethno-philosophical project and its attempt to rescue the idea of an African past necessary for the reconstruction of an African postcolonial identity and development becomes a futile one. A recent commentator even argues that works concerning African identity are now totally irrelevant and misguided. In this essay, I will be arguing, on the contrary, that the universalist's argument, much like its critique of ethno-philosophical reason, mistakes the nature, significance and necessity of such a resistance (rather than original) identity that the ethno-philosophical project promises. I will also argue that the fabrication of such an identity facilitates the avoidance of an uncritical submersion in the universal as well as a proper conception of an African development. This, furthermore, is the only avenue by which the imperialistic ontological space of universal humanism, in which most universalistic claims are rooted, can be made more polygonal and mutually beneficial for alternative cultural particulars.

16

Czesław Miłosz and Jerzy Andrzejewski: The Holocaust as Catholic Moral Crisis

88%

Brenner R.

Poznańskie Studia Slawistyczne

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2019

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nr 16

295-318

EN

This article examines the wartime texts produced by two deeply believing Catholics – Jerzy Andrzejewski and Czesław Miłosz. In 1942, at the time of the deportations to Treblinka, these young but already prominent Warsaw men of letters and believing Catholics engaged in a correspondence which examined the ethical crisis of the Jewish genocide and its impact on Christian humanism. Miłosz and Andrzejewski followed their epistolary exchange with literary responses to the 1943 Ghetto Uprising. Whereas the letters conceptualized possibilities of moral restoration, the literary works – Miłosz’s two poems, Campo di Fiori and Biedny Chrześjanin patrzy na getto (A Poor Christian Looks at the Ghetto) and Andrzejewski’s novella Wielki Tydzień (Holy Week) – focused on the devastating impact of the Jewish genocide on their Polish Catholic world. These literary works see the event of the Holocaust as an irrevocable failure of the Catholic dogmas of caritas and love for the Other.

17

L’idée de religion universelle des origines au XIXe siècle : entre philologie et herméneutique

88%

Szymański T.

Romanica Wratislaviensia

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2018

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tom 65

127-141

EN

The aim of the article is to show the relationship between the classical conception of philology, the origins of hermeneutics and the evolution of the idea of universal religion from Antiquity to the 19th century. Just like in the context of the beginnings of Christianity philology contributed to create the Catholic understanding of this idea, in modern times, the development of philological methods contributed to the fragmentation of the idea in various fields: philosophical, esoteric, naturalistic or humanitarian. Hence, philology appears to be inseparable from hermeneutics and the history of religious ideas, and the latter, as inseparable from philology. In this context, the myth of the Babel Tower and its “confusion of tongues” may gain a new meaning.

18

Korespondencja Filipa Melanchtona do możnowładców litewskich

88%

Matwiejczuk P.

Gdański Rocznik Ewangelicki

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2014

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tom 8

35-50

EN

This article presents the results of research on the correspondence of Philip Melanchthon to Lithuanian magnates. Letters to Nicholas Radziwill the Black and Albert Gasztold on the one hand, praise the Renaissance lords, and on the other hand constitute a source of knowledge of the history of the Church and spiritual leaders of the Reformation in the Grand Duchy of Lithuania. The article also contains letters translated from the Latin language into Polish.

19

The right to peace in the most recent documents of the Catholic Magisterium

88%

Chirico A.

Journal of Modern Science

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2016

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nr 1(28)

27-46

EN

The close coincidence between the 50 years of the Council and the 50 years of the Encyclical “Pacem in Terris” by John XXIII is significantly representative of the particular kind of journey undertaken by the Catholic Church, which insists on the very topic of peace. With its reflections and its concrete work on this crucial issue of human history and contemporary history in particular, the Church stands as one of the most active subjects of the scenario of today’s world engaged in the construction of theoretical and practical scenarios of peaceful coexistence among peoples. This is particularly evident considering the topics which the last two Popes Benedict XVI and Francis cared and taught about. Particularly, the central idea of the first message of Pope Francis for the International Day of Peace (January 1st 2014) talks about the brotherhood that, as the essential dimension of man as rational being, is an essential dimension for the building of a just society and of a solid and long lasting peace. This observation leads to the contemporary and delicate matter of the relationships between North and South, to the raising occurrence of immigration, to the problem of the relationship and balance between cultures and different worlds. As in this field, and more widely in the one of the acceptance and solidarity, the work of the Church seems particularly intense, and the Pope’s judgment is of a great importance. According to the Pope, the relational difficulties of men in a time of multiculturalism are born of a cultural matter and of a particular vision of the reality. The new ideologies – according to Francis – characterized by widespread individualism, egocentrism and materialistic consumerism, weaken the social bounds. Francis considers the principle of brotherhood (that is the evangelical concept quite different from the most generic concept of solidarity) as a concrete articulation of the opportunity to build peaceful human relationships. The brotherhood is a condition for concrete and political human works to reach the social justice, to defeat poverty, to set economical systems based on new economical models and lifestyles, to check fears and wars, to defeat corruption and crime, to help preserving the natural resources. The way of peace today – according to Pope Francis’ specific interpretation – is bound to the development of links of brotherly relations, mutuality and forgiveness: these concepts are not really moralistic but they are set out according to a precise way of growth of the contemporary society. This vision of dignity of man as a condition of harmonic social development, based on mutuality and global peace, comprises an in-depth analysis of the topics of social doctrine already confronted by Benedict XVI, whose reflections on the topic of peace among men and Countries, have been widely dealt with. Pope Ratzinger’s approach cares about the human being with his vital – material and spiritual – needs thus explaining his particular persistence on economical and social topics linked to today’s economical and financial crisis, as it appears clear in the message for the International Day of Peace of the year 2013. The economical growth cannot be pursued by penalizing “the social functions of the State and the webs of solidarity of civil society”, thus violating the social rights and duties, in particular the right to work. For the peace operators a high, even political, profile, is expected: to act for the affirmation of a “new model of development and economy”, that is, of a model of good global governance, bound to the binomial State of right/social State, the two faces of the same coin called humanly sustainable statehood. Thus, Pope Benedict makes his own a fundamental principle of the current international Law of human rights, the principle of interdependency and indivisibility of all person right’s, which means that the right to work, the right to feed, the right to assistance in case of necessity, the right to health, the right to education, are as fundamental as the right to freedom of association. This principle has its root in the ontological, material and spiritual truth of human being. This is the field of humanism that, according to Benedict XVI, must be “a humanism open to the transcendence”, marked by “the ethic of communion and partake” and respectful of “the unavoidable natural moral law written by God in the conscience of each and every man”. The Pope states that the first education to peace is within family, that the article 16th of the Universal Declaration defines as “the fundamental and natural core of society that has the right to be protected from the society and the State”.On the same educational field the Pope assigns a special task to “the cultural, scholastic and academic institutions” to make them undertake, besides the formation of “new generations of leaders”, “the renewal of public, national and international institutions” too. In the multi-thematic vision of Benedict XVI the considerations on freedom of religion have great relevance, which the Pope means as dual freedom: freedom from (for example, from constriction about the choosing of its own religion) and freedom to (witness, teach, etc.). Strictly linked to this passage is the affirmation that “an important cooperation to peace is that judiciary and the administration of justice recognize the right to use the principle of freedom of conscience towards the laws and governmental measures that threaten the human dignity, as abortion and euthanasia”. The widest theological interpretation of the history proposed by Pope Ratzinger gives an overall view to world and time, so that it can set contemporary culture free, mostly the Catholic one, from non-Christian lines of interpretation that have been dominant in the 20th century. Objectives The study has the purpose to go deep through the conceptual and cooperative contribution of the most recent teaching of Catholic Church about human rights, peace, peaceful interstate and intercultural relationships. The research underlines the contribution that the papal Magisterium has given to the building of a more aware sensibility, among peoples and the people in charge of the States, towards the concrete topics linked to the theme of peace. Methods The method pursued in the course of the study is about a systematic illustration of the sources, giving ample space to original the texts. The interpretation of papal documents always considers the published critical literature. The topics carried out are developed for thematic units, to give a better expositive and interpretative clarity.

20

Reformacja i polskie przekłady Biblii

88%

Sznajderski T.

Zagadnienia Rodzajów Literackich

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2017

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tom 60

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nr 4 (124)

69-83

EN

The article dispels the myth that the Reformation caused interest in the Bible through critical activity of Martin Luther. The humanism of the 15th century, in the first stage of the Renaissance, through the works of Jan Gerson, Erasmus of Rotterdam, Thomas Morus, Laurentino Vall, focused interest on the Bible philosophical study, and on popularizing it in national languages. The golden era of the Polish Bible is constituted by publishing the New Testament translated by Stanisław Murzynowski in 1553, issuing the Leopolita’s Bible — the first Polish Bible translated by Jan Nicz Leopolita for the Catholic Church in 1561, editing the Jakub Wujek Bible in 1599 for Jesuits and the Gdańsk Bible in 1632, translated by Daniel Mikołajewski.