Wyniki wyszukiwania - Biblioteka Nauki

1

Body, Soul and Spirit. Henri de Lubac’s Vision of Tripartite Anthropology

100%

Persidok A.

Verbum Vitae

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2022

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tom 40

|

nr 3

715-732

EN

The article discusses “tripartite anthropology” developed by Henri de Lubac, with particular emphasis on the concept of the “spirit”. The analysis carried out herein aims firstly to reconstruct a coherent anthropological vision from the fragments scattered in various works of this classic 20th-century theologian. Secondly, it aims to show that the vision of “tripartite anthropology” is still a valid response to contemporary attempts to reduce human existence to the body and psyche. In this context, particularly important is the paradoxical nature of the “spirit,” as shown in this study, which is understood as the sphere of human openness to transcendence: it represents both the coping and the center of human nature. Bringing to light this dual role of the “spirit-pneuma” within de Lubac’s theological anthropology is one of the significant results of the analysis presented in the text.

2

O sprytnych sposobach wypatrywania ducha. Przyczynek do ikonografii płynności

99%

Cichoń K.

Studia Ełckie

|

2013

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tom 15

|

nr 3

369-392

EN

Answering the question whether it is possible to respect the spiritual, intelligi-ble, and rational while describing only what is visible, the author says yes, but only where both immaterial and material sides of the reality are objectified. One can use the intuition which once made J. W. Goethe admit in his Faust to be a “Peer of the spirit that you comprehend.” To be a peer of looks like to identify with. Identity, however, seems to be very airy. Almost like a ghost. The author then tries to “entangle” identity in matter by undertaking an attempt of liquefy-ing it. He notes that in culture the border between the spiritual and the liquid is leaky like a sieve due to linguistic metaphors. His proposal then is to archeolo-gize the human language in order to find out arguments for human intrinsic needs of imagining, speaking, and ruling over the whole which is in movement.

3

Ted Hughes and Poetry as Spiritual Restitution

99%

Pietrzak W.

Anglica. An International Journal of English Studies

|

2015

|

nr 24/1

119-132

EN

The article explores Ted Hughes’s poems and criticism with a view to demonstrating that his poetry represents a willing exposure to the greatest of traumas in order to recuperate from them a spiritual energy. It is argued here that since, according to Hughes, the modern world is a civilisation of repression, the poet’s task is to alleviate this pain at the price of his own suffering. In this sense the poet plays the function of the shaman, who knows that his power derives from the pain he undergoes on behalf of his community. Rather than spirits, however, the poet-shaman in Hughes seeks the favour of what Robert Graves called the white goddess, who can bestow her blessing on the poet or mercilessly plunge him into ruin.

4

New Personalistic Philosophy Based on Hans Eduard Hengstenberg’s Interpretation of Max Scheler's System

85%

Pasterczyk P.

Verbum Vitae

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2020

|

tom 38

|

nr 2

PL

The article discusses the possibility of a new personalistic anthropology rooted in philosophia perennis and modern phenomenology, based on the thoughts of German anthropologist Hans Eduard Hengstenberg. Unlike Wojtyła and Stein, who did not create a new synthesis based on Husserl’s or Scheler’s phenomenology and the metaphysics of Thomas Aquinas, Hengstenberg was able to create an original concept of the human person involving metaphysical and phenomenological inspirations. It is personalism, based on the phenomenological theory of a spiritual act (Scheler) and the metaphysical theory of constitution (Plato, St. Augustine). According to Hengstenberg, the possibility of a new personalistic philosophy starts with a phenomenological analysis of three basic attitudes of human behavior: consensual to the object of cognition and emotion, contrary to the object of cognition and emotion, and utilitarian. The metaphysical heart of Hengstenberg’s personalism forms the theory of the metaphysical constitution of the spirit, body and personalistic principle.

5

The Consistence of the Assumptions of the Sociology of Knowledge with those of Philosophical Anthropology (On the Example of Max Scheler)

85%

Czerniak S.

Dialogue and Universalism

|

2021

|

nr Special Supplement

95-112

EN

In this article I ask about the theoretical-methodological consistence between research sub-disciplines, which their creators see as discourses or paradigms that correspond on a general philosophical level. I will base this analysis on the historicalphilosophical examples of certain sociology of knowledge and philosophical anthropology conceptions developed by Max Scheler as part of a broader philosophical theory. Scheler’s intention, which he often articulated in his writings, was to show philosophical anthropology in its role as the categorial foundation of the sociology of knowledge, a reservoir of the philosophical assumptions that underlie sociocognitive theories. The interpretative hypothesis in this article is that a) some parts of Scheler’s sociology of knowledge (the so-called class idol conception) would be very difficult to see as “grounded” in the conceptual model of philosophical anthropology he proposed, and b) that there exists an anthropological standpoint that differs from Scheler’s—Helmuth Plessner’s—and is more logically coherent with the “class idol” idea.

6

Wykorzystanie ciepła wywaru gorzelnianego w procesie produkcji spirytusu etylowego

85%

Korotinsky V. , Tanaś W. , Mihaduk A. , Garkusha K. , Siniakov A. , Szymanek M. , Niedziółka I. , Tanaś J.

Przemysł Chemiczny

|

2015

|

tom T. 94, nr 12

2150-2152

PL

Dokonano energetycznej optymalizacji sprawności produkcji spirytusu. Można ją znacząco zwiększyć, przy niewielkich nakładach kapitałowych, poprzez wykorzystanie w procesie produkcji ciepła pozyskanego z wywaru gorzelniczego.

EN

A shell-and-tube heat exchanger was constructed for recovering heat from distillery slop and using it for heating the mash. The prototype was tested under Belarusian distillery conditions to det. the energy efficiency coeff. (0.86).

7

O genezie „cielesnych” motywów w twórczości Mariny Cwietajewej

85%

Janczuk E.

Studia Interkulturowe Europy Środkowo-Wschodniej

|

2017

|

tom 10

86-111

PL

It is difficult to form a coherent conception of Marina Tsvetaeva’s considerations about the body, as sometimes they contradict each other and sometimes they complement each other. However, they were changing as new experiences were accumulated. From the idea that the body is like a wall or an obstacle in the way, Tsvetaeva moves to the idea of the body as a separate zone of her personality, where freedom and democracy go along with subjection, and where the rigorous part of the personality – soul is to be subdued. When the poet starts to lose contact with the body, when she becomes convinced that she no longer can identify with it, she experiences a stormy passion in which she hopes to complete her own incarnation. However, she comes to the conclusion that the nature of her body is flawed and the signs of gender are not proper. She consciously resigns from love, claiming that love and creativity cannot be reconciled. Her body bothers her, it seems to cast a veil on the true reality, which is invisible and “by which one thinks”. After another period of her soul and body disassociation, she comes to the conclusion that she did not know her body at all.

8

Theocentrism in Edith Stein’s (St. Teresa Benedicta of the Cross’s) Late Anthropology

85%

Guerrero van der Meijden J.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2014

|

tom 4

|

nr 2

PL

This article proposes the thesis that Edith Stein’s late anthropology has a theocentric orientation. The threefold structure of a human being consisting of a body, soul and spirit is examined in order to validate the thesis. First of all, the finitude of a human being points out to the eternal being and – consequently – human beings are not conceivable by themselves, without the context of God. Moreover, the hylomorphic union of the body and soul adopted from Aristotelian and Thomistic philosophy is enriched in Stein’s anthropology by the concept of spirit. This results in a threefold structure and is reason enough to suggest man’s iconic similarity to the Trinity. Furthermore, Stein takes over St. Teresa of Avila’s concept of an internal center of the soul, which can be a meeting point between a person and God. The analysis of the soul’s center supports the main thesis.

9

Емма Андієвська: портрет в інтер’єрі доби

85%

Hnatiuk M.

Studia Polsko-Ukraińskie

|

2020

|

tom 7

123-135

XX

The article deals with the worldview and aesthetic principles behind the creative work of Emma Andijewska, which were discussed during a telephone conversation with the author of this article. We analysed the specifics of her creative laboratory, reflections on the place, role of the writer in modern life, and peculiarities of artistic writing. The author’s individuality appears on the background of the historical era in various forms of inter-textual and intra-textual relations. The key concept of analytical discourse is autometatextuality. The unifying principle of building an image of personality and an image of reality is an aesthetic element where a fiction text and a document form a natural unity. The narrative on creative practices reveals a personal history of one of the most prominent figures of modern times, a “woman of the era” (as she is often called), writer and painter Emma Andijewska. She was born on March 19, 1931 in Stalino (now Donetsk). Due to her serious illness, the family moved to Vyshhorod (1937), and later to Kyiv (1939), where they faced the beginning of the war. In 1943, the NKVDists (People’s Commissariat for Internal Affairs of the USSR) killed her father, a famous chemistinventor, so that the Germans could not use his inventions. Fearing reprisals against the entire family, her mother took her young children and went across the military front, under the cannonade, to the West. At the age of twelve, Emma Andijewska came to Germany, where she attended a German boys’ school. In 1957, she graduated from the Ukrainian Free University with degrees in Philosophy and Philology while defending a master’s thesis on The Causes of Fundamental Issues in the Newest Ukrainian Metric in front of Volodymyr Derzhavin. The same year, with her family, she moved to New York, where in 1959 she married a literary critic, essayist, and writer, Ivan Koshelivets, with whom she lived until his death. After the marriage, the couple returned to Munich, Germany, where Andijewska still lives. For a long time (since 1959 to 1995), she worked at Radio Liberty as an announcer, screenwriter, producer, and editor of the Ukrainian department. Despite the forced isolation from her native land and impossibility to visit Ukraine for a long time, throughout her life Emma Andijewska has preserved a devoted, fervent love for the language, culture, and history of her native people and put all her strength and energy into the self-sacrificing and faithful service to them. Thanks to her art, Ukraine is known and respected all over the world, and her paintings are stored in the leading museums across all continents. She is open to the world and the world is open to her. The literature works of the great Ukrainian have been translated into many languages and even their general list is impressive. More than forty poetry books, three novels (the fourth is being written), several books of short stories and tales, more than seventeen thousand paintings – they are all created by Emma Andijewska. The polyphonic art of the artist and writer impresses with unique energy and the discipline of mind, where every word is worth its weight in gold. Its magic relies on a deep intellectual sense arising from powerful spiritual potential.

10

Duch i mądrość w Księdze Mądrości

85%

Kondracki A.

The Biblical Annals

|

1999

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tom 46

|

nr 1

45-61

PL

The Book of Wisdom uses a rich biblical Tradition concerning the personified Wisdom and the Spirit of God as a real presence of God among His creatures. Wisdom and Spirit as realities descending from God, and depending on Him, have their own self-existence. The author of the Book of Wisdom identifies Wisdom and Spirit on the cosmical level as the presence of God in the World, and on the anthropological level as the God’s factor acting inside of human being. Based on the previous biblical approaches of these two terms, Pseudo-Solomon concludes that Wisdom and Spirit are both the principium of moral human behavior. He points at the cosmical activity of the both and their renovating presence in human being and in the World.

11

Human Soul in the Light of Czesław Stanisław Bartnik’s Universalistic Personalism

80%

Miczyński J.

Verbum Vitae

|

2022

|

tom 40

|

nr 3

751-774

EN

The article presents a contemporary understanding of the human soul according to Czesław Stanisław Bartnik (1929–2020), the founder of universalistic personalism. The term “soul” has been understood in many different ways throughout the history of human thought, hence it still raises confusion today. It is sometimes dismissed as too “religious” and replaced by the word “ego” or “person.” It seems that a successful attempt to link the history of human thought with a contemporary understanding of the person is Bartnik’s personalistic system. The article groups Bartnik’s thoughts on the “human soul” into four main blocks: personalistic reflection on the history of the concept of “soul”; place of the soul in the structure of the contemporary person (real being); clarification of the significance of the soul’s “function” in the inner and outer world of an individual; the existence of a “social person” and – in a sense – a “social soul” i.e., the spiritual self-awareness of society (although there is no single common soul for all people). The analysis leads to the following conclusions: the terms “soul” and “person” are not synonymous today; the meaning of “person” is broader than that of “soul,” however, the “person” does not displace the “soul.” Putting it positively, the soul together with the body constitutes human nature, and thanks to this nature, there is a metaphysical personal “self” (ontic ego) which can be described as a “spiritual soul” or “spirit” (whereby the metaphysical “self” is inseparable from the “soul”) Man as a person expresses himself through body and soul, as well as the metaphysical self (which is present in the consciousness). Because of its “spiritual soul,” a person is constantly in development, transcends reality and is moving towards its ultimate fulfilment in the Communion of the Divine Persons. This is done by making the right moral choices, in conjunction with the Person of Jesus Christ.

12

The “double being” of the human being: culture as the basis for becoming a personality

74%

Reyderman I. , Zinevych A.

Studia Philosophiae Christianae

|

2020

|

tom 56

|

nr 2

143-162

PL

The main purpose of this article is to prove that one can become a personality only through culture. The authors propose to regard culture as a relatively autonomous spiritual sphere, which transcends the narrow requirements of the concrete society in its historical limitations. They argue that personality is the highest level of human development to emerge in culture, whereas the level of a biosocial organism is provided by society. The authors claim that only culture, be it religious or secular, contains an existential and spiritual imperative which demands each human being to realize one’s own potential humanity. They explain why in a postmodern world culture becomes an “existential choice” of each human being, depending on one’s free will: to inherit the culture, to become a human being of humanity or not. In the Free school of philosophy and culture seminars (Odesa, Ukraine), the authors propose to enter the field of culture through the mutual interpretation of a chosen masterpiece of world literature and to link its message with our lives. ------------- Zgłoszono: 10/02/2020. Zrecenzowano: 03/03/2020. Zaakceptowano do publikacji: 23/03/2020

EN

The main purpose of this article is to prove that one can become a personality only through culture. The authors propose to regard culture as a relatively autonomous spiritual sphere, which transcends the narrow requirements of the concrete society in its historical limitations. They argue that personality is the highest level of human development to emerge in culture, whereas the level of a biosocial organism is provided by society. The authors claim that only culture, be it religious or secular, contains an existential and spiritual imperative which demands each human being to realize one’s own potential humanity. They explain why in a postmodern world culture becomes an “existential choice” of each human being, depending on one’s free will: to inherit the culture, to become a human being of humanity or not. In the Free school of philosophy and culture seminars (Odesa, Ukraine), the authors propose to enter the field of culture through the mutual interpretation of a chosen masterpiece of world literature and to link its message with our lives. ------------- Received: 10/02/2020. Reviewed: 03/03/2020. Accepted: 23/03/2020

13

Dějinnost a racionalita v Husserlově pozdním myšlení

71%

Trnka J.

Filosofický časopis (Philosophical Journal)

|

2017

|

tom 65

|

nr 5

721-738

EN

In this article, the author treats of some of the main concepts in Husserl’s late thought as a means to reconstructing Husserl’s specific conception of historicity and rationality. Historicity, phenomenologically conceived, presents the logical genesis of a shared cultural world from the constitutive activities of the subject: that is, as the genesis of inter-subjectively valid forms of sense, which undergo sedimentation and then ground further, and yet further, phases of this whole constitutive process. In this way, there emerges the shared, concrete world, as a special cultural form, although making claim to universal validity. The author goes on to present Husserl’s idea of rationality, which is built on this concept of historicity, and he follows it up to the ideal of Europe, as a special philosopho-theoretical project, which in Husserl’s view raises human historicity and rationality to a new, specifically teleological, level

14

„(A) nasze dusze smutne mają pyski.leżą na dywanie. wyją. nie dają żyć” (J. Mansztajn, O duszy) – leksem dusza w najnowszej poezji polskiej

71%

Stempel-Gancarczyk K.

Adeptus

|

2016

|

nr 7

67-83

EN

The article concerns the occurrences of the lexeme soul in contemporary Polish poetry. Due to the extensive amount of material available for analysis, it concentrates on volumes that were awarded or nominated in the selected Polish poetry contests in 2010–2015 (Wisława Szymborska Award, “Nike” Literary Award, “Silesius” Wrocław Poetry Award, Kościelscy Award, “Orfeusz” K. I. Gałczyński Poetry Award, “Gdynia” Literary Prize and “Złoty Środek Poezji” Award). The article presents the contexts of occurrence of the lexeme dusza (soul), as well as the related lexemes duch (spirit) and duszyczka (small soul – animula), it characterizes the term in relation to its both religious and non-religious aspects, and shows what functions it serves in poetic texts.

PL

Artykuł dotyczy wystąpień leksemu dusza w najnowszej poezji polskiej. Z uwagi na zakres materiału dostępnego do analizy rozważania skupiają się na tomach nagrodzonych lub nominowanych do nagród w wybranych ogólnopolskich konkursach poetyckich w latach 2010–2015 (Nagroda im. Wisławy Szymborskiej, Nagroda Literacka „Nike”, Wrocławska Nagroda Poetycka „Silesius”, Nagroda Fundacji im. Kościelskich, Nagroda Poetycka im. K. I. Gałczyńskiego „Orfeusz”, Nagroda Literacka „Gdynia” oraz Nagroda „Złoty Środek Poezji”). W artykule przedstawione są konteksty pojawiania się leksemu dusza oraz leksemów pokrewnych: duch i duszyczka, charakterystyka tego pojęcia z uwzględnieniem aspektów religijnych i niereligijnych, a także funkcje, jakie zyskuje ono w tekstach poetyckich.

15

„Pan Hrabia jak Diogenes z latarnią szuka człowieka” – miejsce i rola ciała w kształtowaniu tożsamości bohaterów dramatu „Horsztyński” Juliusza Słowackiego

71%

Ciechańska M. , Uniwersytet Łódzki I. F. P. , Doktorantka w Katedrze Literatury i Tradycji Romantyzmu Uniwersytetu Łódzkiego. Felietonistka i recenzentka internetowych serwisów czytelniczych „Opętani Czytaniem” oraz „Książki moja miłość”. Publikowała m.in. w piśmie „Folia Litteraria Polonica” oraz w tomach pokonferencyjnych Tekst – Tworzywo – Twórca Ś. z. , magdalena.ciechanska@wp.pl

Acta Universitatis Lodziensis. Folia Litteraria Polonica

|

2015

|

tom 27

|

nr 1

EN

The article is an attempt to interpret one of the most fascinating works of Juliusz Słowacki – “Horsztyński” drama. The basis of the interpretation is carnality. The main issue of the article is the designation of the role of carnality in the construction of subjectivity of the drama’s characters. The article is divided into four sections, whose titles are quotes from the drama. Each of them concerns some issues related to the category of carnality: connection of jesters’ appearance with their spiritual degeneration, presence and soothing touch, physical suffering, and the relation body-soulspirit. Considerations in the article aim to answer the question of the continuity of existence and the relation of awareness to the body.

16

„(A) nasze dusze smutne mają pyski.leżą na dywanie. wyją. nie dają żyć” (J. Mansztajn, O duszy) – leksem dusza w najnowszej poezji polskiej

71%

Stempel-Gancarczyk K.

Adeptus

|

2016

|

nr 7

EN

“(Y)et the faces of our souls are sad. lying on the carpet. howling. tormenting us.” (J. Mansztajn, O duszy) – the lexeme dusza (soul) in contemporary Polish poetryThe article concerns the occurrences of the lexeme soul in contemporary Polish poetry. Due to the extensive amount of material available for analysis, it concentrates on volumes that were awarded or nominated in the selected Polish poetry contests in 2010–2015 (Wisława Szymborska Award, “Nike” Literary Award, “Silesius” Wrocław Poetry Award, Kościelscy Award, “Orfeusz” K. I. Gałczyński Poetry Award, “Gdynia” Literary Prize and “Złoty Środek Poezji” Award). The article presents the contexts of occurrence of the lexeme dusza (soul), as well as the related lexemes duch (spirit) and duszyczka (small soul – animula), it characterizes the term in relation to its both religious and non-religious aspects, and shows what functions it serves in poetic texts. „(A) nasze dusze smutne mają pyski. leżą na dywanie. wyją. nie dają żyć” (J. Mansztajn, O duszy) – leksem dusza w najnowszej poezji polskiejArtykuł dotyczy wystąpień leksemu dusza w najnowszej poezji polskiej. Z uwagi na zakres materiału dostępnego do analizy rozważania skupiają się na tomach nagrodzonych lub nominowanych do nagród w wybranych ogólnopolskich konkursach poetyckich w latach 2010–2015 (Nagroda im. Wisławy Szymborskiej, Nagroda Literacka „Nike”, Wrocławska Nagroda Poetycka „Silesius”, Nagroda Fundacji im. Kościelskich, Nagroda Poetycka im. K. I. Gałczyńskiego „Orfeusz”, Nagroda Literacka „Gdynia” oraz Nagroda „Złoty Środek Poezji”). W artykule przedstawione są konteksty pojawiania się leksemu dusza oraz leksemów pokrewnych: duch i duszyczka, charakterystyka tego pojęcia z uwzględnieniem aspektów religijnych i niereligijnych, a także funkcje, jakie zyskuje ono w tekstach poetyckich.

17

HS-SPME-CGC-PID determination of aldehydes in rectified spirits and vodkas after derivatisation with 2,4,6-trichlorophenylhydrazine (TCPH)

71%

Curyło J. , Wardencki W.

Chemia Analityczna

|

2005

|

tom Vol. 50, No. 4

735-748

EN

A novel method for the determination of aldehydes in spirits and unfavoured alcoholic beverages using 2,4,6-trichlorophenylhydrazine (TCPH) derivatising agent has been developed. The proposed approach is at least 100-fold less expensive than the headspace solid phase microextraction (HS-SPME) and gas chromatography (GC) involving another derivatising reagent - frequently recommended o-2,374,5.6- pentafluorobenzylohydroxylo-amine (PFBHA). Conditions of derivatisation, extraction and final chromatographic analysis have been determined. The application of photoionisation detector (PID), instead of the commonly used electron capture detector (BCD), allowed one to obtain simple chromato-grams of the formed hydrazones. For the most of investigated aldehydes limits of detection (LODs) were in the range 0.002-0.070 mg dm-3. Relative standard deviations (RSDs) did not exceed 10% (except for formaldehyde and acrolein). The total analysis time was ca 1.5 h.

PL

W pracy przedstawiono nową metodę oznaczania aldehydów w spirytusach i wyrobach spirytusowych czystych z zastosowaniem 2,4,6-trichlorofenylohydrazyny (TCPH) jako odczynnika dery watyzującego. Zaproponowana metoda jest co najmniej 100-krotnie tańsza od mikroekstrakcji do fazy stacjonarnej z fazy nadpowierzchniowej (HS-SPME) i chromatografii gazowej z zastosowaniem często zalecanej o-2,3.4,5.6-pentafluorobenzylohydroxy-loaminy (PFBHA). W pracy eksperymentalnie zoptymalizowano warunki derywatyzacji, ekstrakcji i końcowej analizy chromatograficznej. Dzięki zastosowaniu detektora fotojoni-zacyjnego (PID) uzyskano czytelne chromało gramy hydrazonów-pochodnych związków karbonylowych. W przypadku większości aldehydów granica wykrywalności znajdowała się w przedziale stężeń 0.002-0.070 mg dmsup-3. Względne odchylenie standardowe nie przekraczało 10% (z wyjątkiem formaldehydu i akroleiny). Całkowity czas analizy wynosił ok. 1.5 h.

18

Prolegomena ke každé příští estetice, jež bude moci vystoupit jako věda : úvahy k Hegelovu založení filosofie umění

71%

Karásek J.

Filosofický časopis (Philosophical Journal)

|

2019

|

tom 67

|

nr 5

713-734

EN

In the introduction to his lectures about the philosophy of art, Hegel put forward especially the question whether the philosophy of art might not be as a science. In the context of this question, he analyzed objections against the concept of the philosophy of art as a science and criticized two contradictory ways of treating art. The author’s intention in the article is to analyze Hegel’s discussion of these two thematic areas. Hegel’s critique and his own concept emanate partly from his concept of spirit and partly from his conception of a philosophical system, and it is on the analysis of these that the article is primarily focused. At the same time, it shows what Hegel understands by science and in what the meaning of the conception of the philosophy of art as a science consists.

CS

V úvodu ke svým přednáškám o filosofii umění si Hegel klade zejména otázku, zda je možná filosofie umění jako věda. V souvislosti s touto otázkou analyzuje výhrady proti koncepci filosofie umění jako vědy a kritizuje dva protikladné způsoby traktování umění. Záměrem článku je analýza Hegelovy diskuse těchto dvou tematických okruhů. Hegelova kritika a jeho vlastní koncepce vychází jednak z jeho pojmu ducha a jednak z jeho pojetí filosofického systému, na něž se bude muset analýza zaměřit. Ukáže se přitom, co rozumí Hegel vědou a v čem spočívá význam pojetí filosofie umění jako vědy.

19

Starość człowieka w myśli filozoficzno-społecznej

71%

Błachnio J. R.

EXLIBRIS Biblioteka Gerontologii Społecznej

|

2015

|

nr 1(9)/2015 Duchowość jako kategoria egzystencji i transcendencji w starości

75-88

EN

Th e article deals with the issue of aging in philosophical and social terms. Th e author’s thesis is that while the old age is the subject for philosophical refl ection, it is also a problem of people responsible for the shape of contemporary social life. Understanding aging and its social references to the elderly is the result of the adopted philosophy of life. Th e principle of this paper is that a human being is not merely a body, but the spirit connected with the body, which is supported by the illustrations from the past. When the body goes weak and human power diminishes, an individual, as a combination of ma tter and spirit, may still be active, useful for the family, the loved ones, and for the society.

20

Duch współczesnej architektury sakralnej

71%

Zuba K.

Budownictwo i Architektura

|

2015

|

tom Vol. 14, nr 2

131--138

PL

Architektura sakralna, ze względu na swą wyjątkową funkcję, jest zdolna wywierać ogromny wpływ na społeczeństwo. Od wieków stanowiąca fenomen, ulegała jednak licznym przemianom, podobnie jak zmieniała się rządząca poniekąd jej budową kościelna liturgia. We współczesnej architekturze sakralnej dostrzec można zasadniczo dwie wyróżniające się tendencje kształtowania obiektów świątynnych. Jedną z nich jest zupełna prostota – ubóstwo formy i wnętrza. Kolejna, rzec można – antagonistyczna, to monumentalizm połączony zazwyczaj z bogatą symboliką. We współczesnych świątyniach widać także nawiązania do form historycznych. Wpływ na formę i funkcję obiektu sakralnego mogą mieć również przekonania religijne autora projektu.

EN

Sacral architecture, due to its special function, is able to tremendously influence the society. Being a phenomenon for ages, it has undergone many changes alike the church liturgy, which to some extent impacts the church architecture. In the modern sacral architecture it is possible to distinguish two main tendencies in creating objects of temples. The first one is entirely modest – simplicity of form and interior. The second tendency, which may be described as the opposite of the former, presents monumentalism usually connected with rich symbolism. Modern temples also show references to historical forms. Another factor which may influence the form and function of the sacral object is the religious beliefs of its author.