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1

Further Validation of Spiritual Values Scale

100%

Nazam F. , Husain A.

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2020

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tom 61

199-210

EN

Many positive behaviours of youth are related to their values. In the field of education value assessment is central. However value expression is often very ambiguous. Therefore in an attempt to measure values with more universal, global, and cross cultural perspectives, Nazam, Husain and Khan (2015) developed a spiritual values scale. The initial validation of the scale was based on item content analysis, item reliability, internal consistency, and exploration of the factorial structure of spiritual values. But values are subjected to change due to many factors. Therefore revalidation of the scale remains an important research consideration. The present study extends the initial validation of the scale by using structure equation modelling to revalidate the dimensionality and reliability of the spiritual values scale. The sample consisted of 300 adolescents. The results suggested that out of 27 items 4 items to measure spiritual values are ineffective. The scale with 23 items still remains a reliable and valid psychological tool to assess the spiritual values of adolescents.

2

Duchowość w integralnej edukacji wczesnoszkolnej

100%

Maj A.

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tom 11(47)

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nr 2

49-60

PL

Podstawa programowa i organizacja procesu edukacji implikuje możliwość realizacji edukacji wczesnoszkolnej jako integralnej, która wiąże się z rozwojem ucznia w zakresie psychofizycznym, społecznym, kulturowym, nie wykluczając duchowego. Duchowość, rozumiana naturalistycznie czy religijnie (w ujęciu chrześcijańskim), wiąże ze sobą takie kategorie, jak sens (sens ostateczny), wartości (najwyższe, ostateczne), doskonałość moralna, świętość. Duchowy rozwój dzieci w okresie wczesnoszkolnej edukacji stanowi ważną fazę w ich rozwoju integralnym, zmierzającym ku dojrzałości osobowościowej zintegrowanej z dojrzałością duchową, dojrzałością religijną.

EN

Programme basis and organisation of the education process implies the possibility of implementing early school education as an integral one, which is connected with the student’s development in the psychophysical, social and cultural spheres, not excluding the spiritual one. Spirituality understood naturalistically or religiously (in Christian terms) binds such categories as sense (ultimate sense), values (highest, ultimate), moral perfection, and sanctity. The spiritual development of children during early school education is an important phase in their integral development, aimed at personality maturity integrated with spiritual maturity and religious maturity.

3

Nazwy zakonów i zgromadzeń zakonnych męskich

67%

Breza E.

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nr 69

45-80

PL

For the present background study, the author has researched reliable sources of information and references such as the Catholic Encyclopedia (EK), Dictionary of Religious Orders (LZ), the History of the Church in Poland (BHKK, Um), as well as other available material. The basic descriptive data include: the year of the foundation, the founder or founders, the colloquial name of the order and congregation, the formal Polish name and its Latin equivalent, the recognized abbreviation to designate the order and, if applicable, the female counterpart order, and, finally, the associations of lay Christians, the so-called Third orders or Tertiaries (from Latin tertiarius). Religious orders (Lat. ordines in plural form and ordo in sing.) and religious congregations (Lat. congregatio (sing.), congregationes (pl.)), were also known as societies (Lat. societas (sing.), societates (pl)) and, as a rule, had taken their names from: their founders, for example, the Order of Saint Benedict (Benedictines), Dominicans and Franciscans, from the biblical description of Christ, e.g. the Congregation of the Holy Redeemer, better known as the Redemptorists (from Latin Redemptor ‘Redeemer’, Salvatorians (from Latin Salvator ‘Saviour’, from the names of the Blessed Virgin Mary, e.g. Assumptionists (from Latin (in caelum) Assumpta ‘Assumption of the Blessed Virgin Mary’, the Conceptionists (Ordo Immaculatae Conceptionis) ‘Immaculate Conception’, and from names of hills and mountains, e.g. Carmelites or Olivetans, from the particular forms of Christian monastic living, such as the Acoemetae (Akoimetai), Anchorites, Cenobities, Dendrites and Eremites. The author distinguishes 12 ways of forming the so-called “monachonyms”, i.e., ‘names of religious orders and monastic congregations’, that include: suffixes: -(j)anin, e.g. Polish “bazylianie, norbertanie” ; -ita

4

Nazwy zakonów i zgromadzeń zakonnych żeńskich

67%

Breza E.

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2013

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nr 70/1

35-62

PL

In the introduction to his article, the author refers to a dissertation on the names of male religious orders and societies (cf. Sł. Oc. t., r. SIOc 69, 2012, s. 45-80; 3). The article has been broken down into three basic parts: I. names of female religious orders which have (earlier) male counterparts, e.g. filipinki : filipini, józefiłki : józefie: II. autogenic names which are not structures derived from male order names like e.g. precjozynki, sakramentki, III. various semantic and word-formation related issues. It turns out that most frequently, female names are formed with the feminative suffix -ka in singular or -ki in plural and the extended suffix -anka, -ynka in singular / -anki -ynki in plural. These formations are far less complex than in the masculine names. The source materials used by the author are the same as in analyses of male religious orders and societies; they are presented as a list of abbreviations at the end of the article.

5

The spirituality of art after Kandinsky

67%

Popczyk M.

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tom XIX (XXVIII)

89-105

EN

Wassily Kandinsky defined the character of the spirituality of modern art and outlined its territory, becoming, along with Duchamp, a patron of various trends in modern art. The notion of the spirituality of art has proved to be an important characteristic feature of works of art. It figures prominently in the writings of art historians, theologians, and aestheticians, and it seems to correspond to Charles Taylor’s conceptions of epiphanic art. Nevertheless, the very notion of the spirituality of art is far from clearly defined: it can refer to the spiritual nature of an artwork itself or to the creative process, or to the spirituality of a work of art that can be determined by its theological context. In this paper I have compared several distinct readings of the notion of the spirituality of art, with Kandinsky’s thought constituting the frame of reference for the interpretations of the works of Rothko and Viola.

PL

Celem artykułu jest konfrontacja wybranych interpretacji pojęcia „duchowość sztuki” Wasyla Kandyńskiego oraz pokazanie dwóch odmiennych podejść do duchowości sztuki: abstrakcji Rothko i video instalacji Billa Violi. W świetle myśli Charlesa Taylora można przyjąć, że pojęcie duchowości zastępuje pojęcie piękna, a duchowość abstrakcji stanowi jedną z odpowiedzi artystów awangardy na instrumentalizm stechnicyzowanej rzeczywistości. W interpretacji Kojèva, idącego za Heglem, duchowość sztuki jest tożsama z pięknem, natomiast Adorno niechętny podejściom Kandyńskiego i Hegla postuluje krytyczny model duchowości sztuki. W drugiej połowie XX wieku istnieje wiele nawiązań do Kaudyńskiego. Duchowy plan dzieł sztuki, pojęty jako kosmiczny pierwiastek rzeczywistości, staje się ich uzasadnieniem, w pewnym sensie zastępuje wartości estetyczne. Równolegle pojawiają się alternatywne podejścia, duchowość zostaje utożsamiona z procesem tworzenie (Marek Rothko) lub przynależy integralnie do przedstawienia, co zbliża sztukę świecką do religijnej (Bill Viola). Dla estetyka interesujące, w tej konfrontacji, jest wydobycie przesunięć w obrębie starych kategorii estetycznych, jak również odnotowanie ich nowych manifestacji w sztuce.