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Content available remote Ideały nauki, wizje uniwersytetu a kryzys w XXI wieku
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EN
The text contains reflection on the causes of crisis in scholarship and the system of instruction. Conceptions and visions of the university across history are reviewed. Their recollection serves the purpose of confronting the present circumstances at a time of transformation and globalization with the ideals of past times. It does not suggest any ready prescriptions how to overcome the crisis. Rather, it is a pretext to pose new questions and seek answers to the fundamental doubts of the 21st century.
EN
This paper reports on the qualitative part of a project investigating parental educational aspirations as manifested by enrolling their children (aged 3-6) into very early L2 instruction. The concept of educational aspirations is widely studied in educational psychology as well as in sociology and pedagogy. In SLA, these aspirations can fit in the new framework of imagery and creating visions as they are a part of an ideal L2 self. Data analysis concludes that parental visions towards their children’s achievement reflect self-efficacy beliefs; in other words, those parents who were unsuccessful foreign language (FL) learners themselves hoped that by starting early their children would learn lingua franca English well and this would help them achieve educational and vocational success, which indicates an instrumental motive. By contrast, those parents who were successful language learners were positive about their children’s future plurilingual attainment, not necessarily voicing the necessity of “an early start.” They believe languages contribute to overall emotional and cognitive growth, which shows more intrinsic and integrative motives. These findings suggest that the differences in ultimate FL attainment may start very early and are rooted in the socia (family) context.
EN
This paper reports on the qualitative part of a project investigating parental educational aspirations as manifested by enrolling their children (aged 3-6) into very early L2 instruction. The concept of educational aspirations is widely studied in educational psychology as well as in sociology and pedagogy. In SLA, these aspirations can fit in the new framework of imagery and creating visions as they are a part of an ideal L2 self. Data analysis concludes that parental visions towards their children’s achievement reflect self-efficacy beliefs; in other words, those parents who were unsuccessful foreign language (FL) learners themselves hoped that by starting early their children would learn lingua franca English well and this would help them achieve educational and vocational success, which indicates an instrumental motive. By contrast, those parents who were successful language learners were positive about their children’s future plurilingual attainment, not necessarily voicing the necessity of “an early start.” They believe languages contribute to overall emotional and cognitive growth, which shows more intrinsic and integrative motives. These findings suggest that the differences in ultimate FL attainment may start very early and are rooted in the social (family) context.
EN
The visions of the top 26 world-class universities of the first 30 in the Shanghai ranking list have been evaluated and compared with the missions of the world’s top 20 universities. Applying the content analysis, a group of 48 keywords, which describe the essence of these visions, has been revealed. The average amount of keywords in one vision is 51. According to the relevant characteristics, the missions are three times shorter (respectively 15 and 18 words). All keywords in missions, except one, are present in the list of words for visions. The main keywords for visions are “world”, “research’, “students”, “education” and “knowledge”, each of these words is present in half and more than three quarters of visions. For missions such words are “education’, “research”, “knowledge” and “create”, and have the same degree of use. The main content differences relating to visions and missions occur due to a lower word frequency (less significance). Comparison of visions and missions using 20 characteristic parameters shows that in quantitative terms, except the range of normalized frequencies for a certain number of institutions and the average frequency of keyword use, visions substantially prevail the relevant characteristics of missions (from 1,3 to 5,0 times). Regarding the qualitative structure of visions and missions – they are almost identical (mismatch within 0,9–1,2 times). This can be explained by the fact that mission in general as the generic purposes of the top institutions are more specific, unambiguous and stable in formulations, so to speak, statutory and the degree of their interuniversity variations is less. At the same time, the strategic visions of their implementation are more diverse and creatively formulated like a sort of expected predictions; therefore, they are less accurate and more approximate, and of course they are frequently reviewed in the process of development.
EN
Current social order is still perceived as self–evident and invariable. But more and more scholars create alternative visions. Additionally, in international relations utopianism create by Immanuel Wallenstein still develop. Considerations present in this article fits in this trend and this work is my contribution in than kind of reflection. Aim of this article is to look closer in most important elements of alternative to neoliberal globalization in thought of two scientists: Tadeusz Klementewicz and Susan George. Firm social, economic and political changes are introduced. This article is just an invitation to further studies in this matter and show some of alternative approach.
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EN
In this article the author, based on selected early-monastic texts (apophtegmata, biographies of monks and historical/travel reports), analyses issues of visions and ecstasy at the beginning of early Christian monasticism. The main problem tackled in the text is the approach of monks to the phenomenon of ecstasy and visions. This issue is inseparably linked with the socio-geographical context of the lives of the first monks, who mostly lived in the desert. Ecstasy is something which goes beyond the established order of affairs, and the visions sent by Satan to the monks are tests, the next stages on the way to the transformation of the human being, but also stigmata of holiness.
PL
II nucleo originale del libro di Amos sembra essere stato costituito dalia raccolta delle sue visioni. II numero di cinque, suddivise in tre gruppi, sono attualmente contenute nel’ultima parte del libro: le prime tre al capitolo 7, la quarta al capitolo 8, la quinta al capitolo 9. Le prime tre visioni sono costruite secondo lo stesso schema. Iniziano con una formula identica: „Ecco quello che mi ha fatto vedere il Signore Jahvè”. La rivelazione e dunque data dall’oggetto o dalla realtà che il profeta vede. Nella prima di queste rivelazioni 1'oggetto e molto semplice: si tratta del formarsi di uno sciame di cavallette che invade la campagna. L'oggetto della seconda e piu difiicile da definire: si tratta di un Aipęp che divora il territorio di Israel|ij;fuoco di tale portata che prosciuga anche l’abisso primordiale. Alla vista di questi fenomeni Amos intercede per Israele e la minaccia espressa dalla visione non si effettua. La terza visione si distingue dalle precedenti. Il profeta non è solo posto in presenza di un oggetto, ma viene interrogato da Dio su ció che vede. Si parla di un oggetto di misurazione (filo a piombo, livello), di un uomo e di un muro. I’interpretazione più probabile è che si tratti della misurazione del muro stesso da parte di uno sconosciuto. Amos vedrebbe insomma qualquno intento a controllare la perpendicolarità da un muro con uno strumento quale il filo a piombo. Amos non intercede più per il popolo ma tace di fronte alla sentenza di condanna. La quarta visione riprende lo schema della terza visione. Il profeta si trova in presenza di un oggetto, in questo caso un cesto di frutta, e viene interrogato da Jahvè con la già nota domanda: „Chi vedi?”. II senso della visione è espresso in questo caso nel gioco di parole tra i termini „maturo” e „fine”. La quinta visione costituisce invece un caso a sè. Il profeta si trova in presenza di Jahvè stesso nel tempio, in vicinanza dell’altare; il tempio viene colpito dal terremoto e sembra precipitare su tutti i presenti uccidendoli. Alla distruzione del tempio fa seguito un ampio oracolo in cui Jahvè illustra il signifcato di questa condanna.
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