Wyniki wyszukiwania - Biblioteka Nauki

1

Orientacja indywidualistyczno-kolektywistyczna a wykorzystanie narzędzi pracy zespołowej

100%

Wolniak R.

|

2009

|

tom R. 41, nr 5

21-25

EN

Individualism is the opposite of collectivism; together they form on of the dimensions of national cultures. Individualism stands for a society in which the ties between individuals are loose: everyone is expected to look after himself or herself and his or her immediate family only. Collectivism stands for a society in which people from birth onwards are integrated into strong cohesive in groups, which throughout people's lifetime continue to protect them in exchange for unquestioning loyalty. In presented paper there is an analysis of relationships between collectivism (or individualism) and team working especially quality circles in quality management.

2

Kulturowe ramy stylów radzenia sobie ze stresem. Rola indywidualizmu, kolektywizmu i afiliacyjności

100%

Probosz K. , Sobczyk A.

Annales Universitatis Paedagogicae Cracoviensis. Studia Psychologica

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2012

|

tom 5

101-111

EN

The purpose of this study was to test the association between individualistic, collectivistic and affiliative orientation and stress coping style. It was hypothesised that highly individualistic subjects will mainly choose change, self-blame and problem oriented styles, highly collectivistic subjects will choose emotional regulation and imitative coping style, whereas highly affiliative subjects will prefer the acting out style, defined as a tendency to express negative emotions and discuss problems with others. The Polish version of Lazarus and Folkman’s Ways of Coping Questionnaire (adapted by Łosiak) and Adamska’s Individualism, Collectivism and Affiliativity Questionnaire were used. Individualism was positively correlated with problem orientation, collectivism was positively correlated with resignation and situation accepting styles and negatively correlated with emotional regulation. The affiliative orientation was positively associated with problem orientation and imitative coping styles. The preferred coping style depends on the dominant social orientation.

3

Typ orientacji społecznej a sposób konstruowania własnej tożsamości przez młodych dorosłych

100%

Czyżowska D. , Gurba E. , Białek A.

|

EN

The research investigates the relationship between an individual’s social orientation and their identity style. The identity style is understood, following Berzonsky (1989), as the manner in which important life decisions are taken, including those related to one’s identity and ways of coping with everyday problems. Having anticipated differences in ways of constructing identity, decision-making, and coping with problems, the author distinguishes three identity styles: informational, normative, and diffuse-avoidant. In turn, the research in social orientations distinguishes an individualistic and a collectivistic orientation (Reykowski, 1999). They are understood as forms of mentality connected with basic intuitions and beliefs related to the question of which type of a relation between an individual and the community is proper and just. The conducted research verifi ed the existence of sex differences in the construction of identity styles and adopted social orientation, as well as the relation between an individual’s identity style and their social orientation. Berzonsky’s revised Identity Style Inventory (ISI-3) and a questionnaire for the measurement of vertical and horizontal collectivism and individualism (KIRH; Adamska, Retowski, Konarski, 2005) were used to determine an individual’s identity style and social orientation, respectively. The KIRH enabled to identify two types collectivism (vertical and horizontal) and two types of individualism. The sample consisted of 657 subjects (340 female and 317 male), between 22 and 40 years of age. The conducted analysis revealed differences between female and male subjects as regards identity styles and social orientations as well as the relation between certain identity styles and specifi c social orientations.

4

Individualism and civic participation – an essay on a certain way of thinking about citizenship

100%

Plecka (Karnowska) D.

Political Preferences

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2013

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nr 4

89-98

EN

Individualism, although inherently contrary to the spirit of collectivism, is the basis for the development of modern civic attitudes. For the most part, individualism determines the degree of interest in politics and the quality of democracy. Individualism is also the basis for the development of civil society, as the unique characteristics of each individual impact the civil society dynamics, quality and impact on those in power.

5

From Equality of Opportunity to the Society of Equals

88%

Rosanvallon P.

Historická sociologie (Historical Sociology)

|

2015

|

tom 2

83-95

EN

Any attempt to reaffirm equality as a fundamental democratic value faces two tasks: it must respond to social and cultural changes accompanying the most recent phase of capitalist development, and it must reactivate the original context of the democratic transformation that brought equality to prominence, in close conjunction with other aspects of an innovative vision. At the outset, equality was interpreted in terms of “a world of similar human beings, a society of autonomous individuals, and a community of citizens”. In this context, equality was closely linked to liberty, but their interconnections were also open to historical changes. Later developments – including the shift to a more organized kind of capitalism, two world wars and the rise of a temporarily successful rival version of modernity – led to significant upgradings of equality. But during the past half-century, the case for equality has been undermined by historical trends. Mutations of the capitalist economy, on the level of organization as well as production, and the disappearance of a really existing alternative, lent support to a new type of individualism. Drawing on Simmel’s distinction between the individualism of similarity and the individualism of distinction, the present phase can be interpreted as a radicalization and democratization of the individualism of distinction into an individualism of singularity. A social-liberal strategy, aiming at a reconciliation of liberty and equality, must take this new individualism on board and understand it as a social relationship, thus maintaining critical distance from neo-liberal ideology.

6

Influence of Culture on Sports Achievements: The Case of Sprint Relay Teams from Japan, Brazil, the USA and Great Britain

88%

Sorokowski P.

Human Movement

|

2009

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tom 10

|

nr 2

176-181

EN

Purpose. Research outside sport psychology indicates that collectivist cultures positively influence group achievements. Because of this results of sports teams from collectivist cultures should be better than those of their counterparts from individualist cultures. This hypothesis was examined in two studies. Basic procedures. (1) In study I, 15 coaches, using the IC Interpersonal Assessment Inventory (ICIAI), enumerated characteristics that a perfect team member should possess. (2) In study II, individual results (achieved between 2001 and 2008) of four top Japanese and Brazilian athletes (collectivist cultures) and American and British (individualist cultures) were compared against the best 4 × 100 m relay results from these countries. Main findings. (1) In the coaches' opinion players of team sports should definitely be more collectivist than individualist in relation to the values professed. (2) In the context of athlete's potential, the Japanese and Brazilian relay teams achieved generally better results than their American and British counterparts. Conclusions. The obtained results show that collectivist cultures not only facilitate and favor the development of sports teams, but also enhance their performance.

7

Idea sprawiedliwości a problem pomocy w koncepcjach Amartyi Sena i Muhammada Yunusa

88%

Miklaszewska J.

Prakseologia

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2012

|

nr 153

87-106

EN

This article addresses the problem of ﬁghting poverty on the basis of the liberal political philosophy of Amartya Sen. The aim is to demonstrate that this program has gained its practical embodiment in the work of Muhammad Yunus and the Grameen Bank he created. In this article I will reconstruct the main arguments of Sen’s political theory, in which the question of support is associated with the concept of social justice and based on the assumption of methodological individualism. This means that all programs and economic decisions that focus on the implementation of social welfare must be assessed from the perspective of individuals and must consider how they affect their lives. The criterion for determining a „good life” in the concept of Sen is not economic but political: it is the freedom of an individual realized in a society, including its scope and practical forms. Sen is an economist and political philosopher and Yunus is an economist-practitioner, but they both share a belief in the world development in increasing human freedom and poverty eradication, thanks to capabilities and creative activities of people. The political and economic institutions should then trigger the enterprise of individuals and enable them to extract themselves from poverty.

8

Relacje rówieśnicze w szkołach różnego szczebla; dążenie do wspólnoty czy atomizacji? - głos w dyskusji

75%

Bochno E.

Przyszłość. Świat-Europa-Polska

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2013

|

nr 1

119-125

PL

Wypowiedź ta zwraca uwagę na znaczenie wspólnotowości grup rówieśniczych w wychowaniu szkolnym oraz ocenia negatywnie tendencje nadmiernej rywalizacji i oceny punktowej, przeciwne kształtowaniu wspólnotowości.

EN

This statement stresses the importance of peer group relations in school education and the condemns tendencies of excessive competition and test rankings that are contrary to forming peer group relations.

9

Pomiędzy indywidualizmem a imperatywem życia we wspólnocie. Dylematy społeczne współczesnej architektury

75%

Kwiatkowski K.

|

2007

|

tom R. 104, z. 2-A

149-154

PL

Dążenie do kreowania więzi sąsiedzkich przybiera w architekturze i urbanistyce, począwszy od przełomu XIX/XX wieku, formę swoistego imperatywu. Imperatyw życia we wspólnocie powiązany jest z imperatywem równowagi społecznej, albowiem niemożliwe jest kreowanie wspólnoty pomiędzy ludźmi, których dzielą zbyt wielkie nierówności. Jednak realizacja imperatywu wspólnotowego napotyka opór ze strony m.in. rosnących tendencji indywidualistycznych. Przykładem skutecznej próby pogodzenia obu trendów jest ruch co-housing.

EN

The intention to create neighbourhood bonds assumed a form of a specific imperative in the architecture and urban planning late in the 19th and early in the 20th centuries. The community life imperative is associated with the social balance imperative, because it is not possible to create a human community when people are divided by considerable inequalities. However, the implementation of the community imperative faces a resistance from e.g. growing individual trends. An example of an effective attempt at bringing both trends together is the co-housing movement.

10

Evaluation of past and future events in an cross-cultural perspective

75%

Lengowska K.

Prace Etnograficzne

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2013

|

tom 41

|

nr 4

253–260

EN

The text presents the author’s study on the borderline of anthropology and psychology; the American psychological research was the starting point which showed the asymmetry of temporal value: people value more the future events than past ones. The author decided to check what events are more highly valued – past or future – in different countries with differences in duration of a history of a state among the representatives of so called individualistic or collective cultures. The article shows the theoretical and methodological preparations to the projected research among the foreign students in Gdańsk in the perspective of psychological anthropology.

11

PROBLEM DOBRA WSPÓLNEGO

75%

Landowski W.

Studia Gilsoniana

|

2013

|

tom 2

107-128

EN

The main purpose of this article is to discuss the relation between the understanding of human being and the concept of common good. On the one hand, materialist and spriritualist concepts of man lead to the univocal understanding of bonum commune, on the other hand, dualist anthropology entails a breakdown of the unity of common good. The author reveals weak points of these approaches and undertakes an attempt of examining realist vision of man and its impact on the notion of bonum commune. He starts with analyzing the complex structure of human being, which includes the potential and actual nature of human person. Against the background of the personalist anthropology, the author concludes that the common good has not only a material or instrumental, but above all a personal dimension, which makes this good both common and non-antagonistic.

12

Korelacja etyki z gospodarką w doktrynie Herberta Spencera

75%

Górecki O. A.

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nr 2

EN

Herbert Spencer is one of the most distinguished representatives of Nineteenth-Century liberalism. Originality of his doctrine is based on combined concepts of social evolutionism with postulates of conservative liberalism. Ethics of an individual were the conceptual point of his philosophical reflection. Thus he believed that a free market economy is the economic foundation of ethical and material development of every individual. Material development may be summarized as achieving ever improving results of performed actions. According to Spencer, the free market critically assesses the quality of goods through increasing demand for goods of better quality. In this manner effective producers develop, because they achieve greater gain from their work. Moral development of an individual is in turn focused on continuous self-improvement. Through developing his skills a man increases the quality of actions carried out by him or of objects that he creates. The “law of equal freedom” – also described by Spencer – is in direct connection with the aforementioned issues. This rule states that every man has the right to do anything, as long as his actions do not infringe upon the freedom of another man which is defined in exactly the same manner. Thus the law of equal freedom can be characterized as a negative freedom if juxtaposed with relations that occur between individuals themselves or between individuals and the state. Combining of ethical and economic topics leads to the presentation of inhibitions that, according to Spencer, should be placed upon the activity of the State in the field of economy. Spencer believed that the State should not interfere with the economy, since all individuals should be granted full freedom of participating in comply with their own interests.

13

The Society of Individuals: How to Solve the Dilemma of Individualism and Holism in Historical Sociology

75%

Šubrt J.

Historická sociologie (Historical Sociology)

|

2015

|

tom 1

9-23

EN

One of the questions that Norbert Elias tries to resolve in his work – either explicitly or implicitly – is the issue of the relationship between the individual and society. Elias critically assesses two approaches to this issue that sociology offered in his time, namely the Weberian conception of individualism that postulates the human individual as the starting point of sociological thought, and the Durkheimian conception of holism, which considered society as a whole as the starting point, giving regard to holistic, supra-individual social facts. Elias considers both of these solutions one-sided and unsatisfactory, and in his conception tries to supercede them. His strategy is close to that of Georg Simmel before him. It consists in highlighting the “third” that lies between the individual and society, which connects them. Simmel calls this “third” “Wechselwirkung”. Elias speaks about “figuration”. In this article, we consider how successful Elias’ strategy is, its merits and its shortcomings. At the end of the text, the author attempts to formulate his own solution of the discussed problem, which is different from Elias’s approach and based on the concept of “homo duplex”.

14

Chrzest św. zapomniany przez zsekularyzowanych katolików: fakt i wyzwanie

63%

Skawroń J.

Roczniki Teologiczne

|

2015

|

tom 62

|

nr 5: Teologia duchowości

107-122

EN

The spiritual richness and significance of baptism tends to be forgotten and downplayed due to the development of the ideology of secularisation. It encloses human life within earthly, material and consummers’ values. Christians are also prone to this lifestyle, forgetting their calling and identity. The negative impact is seen in the subejctive, psychological and objective treatment of the sacrament of baptism. In this way its supernatural mystery is lost. The spiritual awekening of the believers by means of the new evangelisation, explanation the mystery of baptism, models of saints, and remembering eternal life, becomes a challenge.

PL

Duchowe bogactwo znaczenia chrztu św. zdaje się popadać w zapomnienie; jest ono spowodowane rozwojem ideologii i postępującej sekularyzacji. Ta ogarnia ludzkie życie z jego wartościami ziemskimi, materialnymi i konsumpcyjnymi. Chrześcijanie skłaniają się ku temu stylowi życia, zapominając o swym powołaniu i tożsamości. Negatywny wpływ tego jest widoczny w subiektywnym i psychologicznym podejściu do sakramentu chrztu. Zatraceniu ulega nadprzyrodzona jego tajemnica. Wyzwaniem staje się więc duchowe przebudzenie wiernych, które może się dokonać przez nową ewangelizację, ukazanie im tajemnicy chrztu, wzorców świętych i przypomnienie rzeczywistości życia wiecznego.

15

British English versus Polish "shame" and "guilt": an individualistic-collectivistic perspective

63%

Wilson P. A.

Społeczeństwo. Edukacja. Język

|

2014

|

tom 2

111-122

EN

On the basis of the relatively more individualistic British culture versus the relatively more collectivistic Polish culture (Hofstede 1980), the conceptualisations of British English shame and guilt were compared with those of their respective Polish counterparts wstyd and wina to determine whether the former showed a pattern that conformed to what is normally found in individualistic cultures and the latter to collectivistic cultures. The results from the GRID instrument (Scherer 2005) were consistent with these expectations despite the reservations that were raised concerning conceptual and methodological criticisms of individualism and collectivism, and whether Polish culture had been particularly exposed to external influences in recent years following the fall of communism that might have increased its individualism. There was a trend showing that norm transgression was conceptualised by the British participants more as guilt and by the Polish participants more as shame. Other findings showed that shame had a higher outward action and focus than wstyd and that there was a greater distinction between wstyd and wina than between shame and guilt in terms of outward action versus withdrawal. Pearson correlation performed on the complete profile of 144 GRID features supported the relatively greater similarity of shame and guilt. These results are consistent with the relatively greater salience of guilt in British culture and of shame in Polish culture.

16

Wokół „Etyki autentyczności” Charlesa Taylora

63%

Augustyniak P.

Prakseologia

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2016

|

tom 158/2

177-187

PL

Artykuł jest poświęcony ujęciu nowoczesnego indywidualizmu w "Etyce autentyczności" Charlesa Taylora. Stawiam tezę, że Taylor trafnie opisuje konsumpcyjno-popkulturową formę tego indywidualizmu, natomiast nietrafnie jego wzniosłą formę, związaną z tradycją romantyczną. Tę znacznie lepiej opisał, krytykowany przez Taylora, Fryderyk Nietzsche.

EN

The article is devoted to the recognition of modern individualism in Charles Taylor’s "Ethics of Authenticity". I assert that Taylor describes the consumer and pop-cultural form of this individualism aptly, but its sublime form, associated with the Romantic tradition, inaccurately. The latter is described much better by Friedrich Nietzsche, who is criticised by Taylor.

17

LIBERAL MODEL OF DEMOCRACY AND CITIZENSHIP

63%

Charuta-Kojkoł J.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

|

2015

|

nr 1

99-116

EN

The article depicts main ideas of the model of liberal democracy and resulting civil obligations, as well as proves that values such as: freedom, equality, individualism, autonomy, self-determination, pluralism, tolerance and individual rights may constitute a valuable basis for social life. Moreover, the article contradicts the thesis representing the citizen as an isolated individual, deprived of moral directions and supported by values, by balancing it with an independent, self-reliant and responsible individual.

18

Personalistyczny wymiar wspólnotowego życia w rodzinie. Kontekst cywilizacyjny

63%

Kiereś B.

Paedagogia Christiana

|

2015

|

tom 2/36

195-208

PL

Rodzinę definiuje się jako komórkę życia społecznego, co zakłada, że życie społeczne ma charakter organizmu, czyli posiada zdolność do samonaprawy i że forma rodziny zależy od kontekstu cywilizacyjnego (metody życia społecznego). W tej mierze konkurują ze sobą cywilizacje: personalistyczna, w której podmiotem i celem rodziny i innych form życia społecznego, jest człowiek jako rozumna i wolna, suwerenna osoba oraz cywilizacje mechaniczne wyrosłe z tradycji idealizmu filozoficznego, kolektywizm oraz indywidualizm, w których człowiek jest jednostką, a rodzina jest funkcją założonej ideologii i utopii.

EN

Family is defined as a cell of social life, which implies that social life is an organism that has the ability to repair itself. Moreover, the form of the family depends on the context of civilization (methods of social life). In this regard, civilizations compete with each other. First, there is personalistic civilization, in which the subject and purpose of the family and other forms of social life regards man as an intelligent and free, sovereign person. Second, mechanical civilizations grew out of the tradition of philosophical idealism, collectivism and individualism, in which man is a unit, and the family is a function of established ideologies and utopias.

19

Metafyzické příčiny krize moderního státu

63%

Kosinka J. P.

Právník. Teoretický časopis pro otázky státu a práva (The Lawyer - Scientific Review for Problems of State and Law)

|

2017

|

tom 156

|

nr 6

538-557

EN

Pavel Holländer, with his text Soumrak moderního státu (The Twilight of Modern State) published by the Právník journal, as well as with his essay Finanční ústava aneb defenzivní konstitucionalismus současné doby (Financial Constitution, or Defensive Constitutionalism of the Present Era), started an extensive discussion to which a number of other authors contributed in addition to the main opposing voice embodied by the polemic of Jiří Přibáň with the former one, under the title of Ranní červánky globálního konstitucionalismu:O radostné právní vědě v postnacionální společnosti (The Dawn of Global Constitutionalism:On Joyful Jurisprudence in the Post-national Society). The aim of this article is a reflection of the most general causes that give rise to the individual symptoms of the crisis of modern state. The cause of the crisis is seen, in accord with the above-mentioned Holländer’s texts, in the absence of a commonly shared reason of legitimacy of power, in the absence of rationale of the status of an individual, in a substantial modification of categories of internal and external sovereignty, in the loss of functionality of the State, and in the abandonment of the arrangement principles of the legal system.However, I do not see the fundamental problem in the extinction of modern state in its national or civic form but in the erosion of several basic universal attributes of “the intrinsic morality of law” (consistency, intelligibility, stability) as defined by Lon L. Fuller, and in the absence of any united reference, identification, normative and legitimization framework, withthe absence of any united normative morality at the same time, which results in weakening the law in its own normative basis. In this sense, the “twilight” of modern state is recognized as another, final stage of the nominalistic revolution which takes place in the Western civilization from the very turn of the Middle Ages and the modern era.However, its absurd ends leading to “post-factuality” become apparent now. I come to the conclusion that the question of a transcendental basis of the legitimacy of law and morality cannot be thrown away in the 21st century, either. In general, the increasing interest in the importance of religion for the society can be observed even in Europe but, on the other hand, there is a contrary tendency of strengthening radical secularism in the West. That’s why a solution can be seen in the return to and purposive deepening and social strengthening of the most general constitutive values of Western societies, which proved to be extraordinarily useful from the historical point of view and which, if in balance, are able to guarantee both the development of the state and the authentic individual freedom. I consider the abandoning of these values and patterns of thought to be the actual cause of the crisis and/or of the threat it includes.

CS

Pavel Holländer rozpoutal svým textem Soumrak moderního státu uveřejněným na stránkách časopisu Právník, jakož i statí Finanční ústava aneb defenzivní konstitucionalismus současné doby, rozsáhlou debatu, do které kromě hlavního oponentního hlasu ve formě polemiky Jiřího Přibáně s prvně jmenovaným článkem Holländerovým pod názvem Ranní červánky globálního konstitucionalismu: O radostné právní vědě v postnacionální společnosti postupně přispělo svými pohledy hned několik dalších autorů. Cílem tohoto článku je zamyšlení nad nejobecnějšími příčinami krize moderního státu, z nichž jednotlivé její průvodní jevy vyplývají. Příčinu krize spatřuji v souladu s výše uvedenými Holländerovými texty v absenci obecně sdíleného důvodu legitimity moci, absenci zdůvodnění statusu jednotlivce, zásadní modifikaci kategorií vnitřní a vnější suverenity, ztrátě funkčnosti státu a opuštění pořádacích principů právního řádu. Zásadní problém však nevidím v zániku moderního státu v jeho nacionální nebo občanské formě, nýbrž v erozi některých základních univerzálních atributů „vnitřní morálky práva“ (nerozpornost, srozumitelnost, stabilita), jak je definoval Lon L. Fuller, a v absenci jakéhokoliv jednotného referenčního, identifikačního, normativního a legitimizačního rámce za současné absence jednotné normativní morálky, což v důsledku podlamuje právo v jeho vlastním normativním základu. V tomto smyslu je „soumrak“ moderního státu rozpoznáván jako další završující se etapa nominalistické revoluce, která v západní civilizaci probíhá již od přelomu středověku a novověku. Nyní se však již začínají ukazovat její absurdní konce ústící do „postfakticismu“. Dospívám k závěru, že otázku po transcendentálním základu legitimity práva a morálky nelze ani ve 21. století odhodit do starého železa. Lze pozorovat vzrůstající zájem o význam náboženství pro společnost, a to i v Evropě; na druhé straně však i protichůdné tendence posilování radikálního sekularismu na Západě. Řešení proto lze spatřovat v návratu a cílevědomém prohlubování a společenském upevňování nejobecnějších konstitutivních hodnot západních společností, které se historicky mimořádně osvědčily a jejichž rovnováha je schopná zaručit jak rozvoj státu, tak garanci autentické svobody jednotlivce. Opuštění těchto hodnot a myšlenkových vzorců považuji za vlastní příčinu krize, respektive hrozby v ní obsažené.

20

Tekst, pisanie, szkoła w perspektywie antropologicznej

63%

Rakoczy M.

Zagadnienia Rodzajów Literackich

|

2013

|

tom 56/112 z. 2

73-87

EN

The paper is an attempt to reveal an anthropological structure of following categories: text and writing; the categories that nowadays require cultural, historical and institutional relativization. I maintain that the paradigm of writing as mental, individualistic creation and freely chosen way of life is a result of late modernity. Moreover, even today it is not the only paradigm and is not universally acceptable. The illustration of this that I develop in this text is an example of today’s exercise books. School - as the main institution of literate initiation, including mass first contact with literature — is an institution in which the practice of writing, regulated by school breaks and specific for capitalist society dual division of time, is a specific one, being a tool of well-defined, perceptual and social discipline. However, this discipline does not exclude creativity, as long as we leave its late-modern definition.