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Wyszukujesz frazę "old age," wg kryterium: Temat


Tytuł:
Maturam frugem flore manente ferens: pochwała starości w poezjach Auzoniusza
Maturam frugem flore manente ferens: Ausonius’ praise of old age
Autorzy:
Krynicka, Tatiana
Powiązania:
https://bibliotekanauki.pl/articles/613233.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Auzoniusz
starość
Ausonius
old age
Opis:
Decimus Ausonius Magnus (ca 310-394) was a rhetorician, a teacher, a tutor of young Gratian and a highly-ranked, influential official, as well as one of the most famous poets of the late Roman Empire. In his poems, he frequently described the small world he belonged to, the daily routine of his own, of his relatives, professional colleagues and friends. As the poet reached his old age, he made it a subject of his poetry. Ausonius considers old age to be a blessing, a time which permits a wise, generous person to gather fruit of his good deeds and fulfilled duties, to watch children and grandchildren grow and achieve successes, to share one’s wisdom with younger persons. Ausonius shows his grandfather and his grandmother, his aunts, but first of all his father, Ausonius senior, as the examples of happy old persons, loving and loved, respected and needed by the people who surrounded them. He notices that old persons can be joyful, healthy and beautiful. Writing about old age, he mentions illness only once, while expressing his joy of having recovered and being able to send greetings to the grandson who celebrates his birthday. In spite of his age, Ausonius still loves his wife Sabina, who died many years before, the same way as he loved her when he was a young husband. He is deeply attached to Bissula, the charming German girl captured and given to him by the Emperor Valentinian I probably circa 368. Besides, he really enjoys spending time with his friends and with the Muses. In his epigrams, most of which don’t have personal, but rather literary character, the poet translates, quotes, paraphrases and imitates Greek and Latin epigrams which deal with the theme of old age. Although in Ausonius’ poems exists an obvious resemblance to their models, he grants himself much freedom in his remouldings. Not only he alters circumstantial details, expands or abbreviates the original, bur also uses them as mere starting points of his reflexion. It becomes more important for him to ponder over quickly passing youth or over a lover’s feelings towards a woman who rejected him when she was young, but whom he still admires, than to play a literary game. Ausonius never parodies nor even portrays women trying to attire men in their old age, even though he may mock old men pretending to look younger than they are. Neither he complains about pains and sorrows of old age. In all that, he remains a true Roman and a true gentleman.
Źródło:
Vox Patrum; 2011, 56; 169-183
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Arystoteles o starości
Aristotle on old age
Autorzy:
Majeran, Roman
Powiązania:
https://bibliotekanauki.pl/articles/613261.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Arystoteles
starość
Aristotle
old age
Opis:
The article discusses Aristotle’s views of old age, which has usually been opposed to Plato’s high esteem thereof. The passage on which this opinion is based is Rhetorics II, 1389b 13 - 1390a 23 which highlights many defects of the ethical character regarded as typical of old age: meanness, mediocrity, diffidence, selfishness. However, this harsh judgment has to be attenuated by considering the context in which Aristotle’s discussion is placed, his objective was description of typical negative features of an audience consisting of old men rather than a balanced and objective discussion and judgment. Aristotle, nevertheless, thinks of the old age and youth as two negative extremes which he opposes to the positive ripeness and perfect balance of mature age. He tends to regard old men as unfit for responsible political tasks and reserves for them the rather symbolic religious functions. In biological terms, he stresses the fact that old age is the time of progressive decadence leading to increasing debility and death. Thus, unlike Plato, who thought of senility as the time of severing the links attaching the soul to the body favorable to the soul’s liberation, Aristotle’s philosophy provided him with no premises for any „praise of old age”.
Źródło:
Vox Patrum; 2011, 56; 105-118
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Starość w Listach św. Hieronima
The old age in the Jerome’s Letters
Autorzy:
Ożóg, Monika
Powiązania:
https://bibliotekanauki.pl/articles/613185.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Hieronim
starość
Jerome
old age
Opis:
In late antiquity, the Christian thinkers were not too much interested in the old age from the theoretical point of view. What made the old age for the classical thinkers a fault was – for the Christians – a life purpose since it highlighted the primacy of spirit. Jerome – an excellent expert on classic literature – many times touches upon the issue of the old age in his writings; however, he writes about it in the Christian vein, not in the light of the classical criteria.
Źródło:
Vox Patrum; 2011, 56; 327-338
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Autobiograficzna refleksja Prudencjusza nad własnym życiem u progu starości
The autobiographical reflection of Prudentius over the own life within a period of the old age
Autorzy:
Kołosowski, Tadeusz
Powiązania:
https://bibliotekanauki.pl/articles/613195.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Prudencjusz
starość
Prudentius
old age
Opis:
The author analyses the beginning of the poetic work of Prudentius (Praefatio) in whom the poet does the self-examination over his own previous life. The poet runs short his own past: the childhood, the beginning of rhetorical studies , errors of the youth, the lawyer’s career , finally the development of the public career. This are quick scenes from following stages of his life. The poet considers, how to live the period of the old age. One ought to talk with himself, to perform the dialogue with the own soul. The old age is the time which man should think about God. The poet wants to laud God with his own word, with her own poetry. Prudentius expresses the conviction that his poesy, lauds God with the day and by night, praises apostles and martyrs, fights with the idolatry and heresies and explains Catholic faith. Such poetry will assure him the salvation.
Źródło:
Vox Patrum; 2011, 56; 321-326
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Spokój czy smutek? Koncepcja starości w pismach Marka Tulliusza Cycerona
Peace or sorrow? The conception of old age as discussed in the writings of Marcus Tullius Cicero
Autorzy:
Kowalski, Henryk
Powiązania:
https://bibliotekanauki.pl/articles/613263.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Cyceron
starość
Cicero
old age
Opis:
One of the great authorities in the antiquity who wrote about old age was Marcus Tullius Cicero, the author of „Cato Maior De senectute [Cato the Elder on Old Age]”. The famous orator wrote this work in 44 BCE and dedicated it to his friend Atticus. The author himself was almost 62 years old at that time, and Atticus 65. Cicero wrote the work in a dialogue form, setting the action in 150 BCE, the speakers being Marcus Porcius Cato the Elder, who in this case presented the views of Cicero, Publius Cornelius Scipio the Younger and Gaius Laelius Sapiens. Cicero followed the example of a Greek treatise on old age, probably written by a third-century BCE Peripatetic philosopher, Aristo of Ceos. The concept of the presentation of the treatise is based on comparison of two different views on old age. In one, sorrow and anxiety are visible. Through Cato’s words, Cicero names four reasons why people regard old age as an unhappy period of life: a). it moves us away from active life; b). it weakens physical strength, c). it deprives us of all sensual pleasures, d). it is close to death. The other view, represented by Cato, disproves the objections against old age, recommending calmness, activity, and moderation. Interestingly enough, apart from philosophical or medical arguments, Cicero also refers to political, religious, social and cultural aspects. The apologia for old age presented by Cicero was not always reflected in the reality. Roman sources, especially legal documents, inform about attempted suicide or euthanasia by the elderly. The fundamental reason was the condition of health and physical pain as well as mental illnesses, but the direct motive associated with old age was taedium vitae – weariness of life.
Źródło:
Vox Patrum; 2011, 56; 119-131
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Kiedy w starożytności rozpoczynała się starość?
When did the old age begin in ancient times?
Autorzy:
Jurkiewicz, Jerzy
Powiązania:
https://bibliotekanauki.pl/articles/613237.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
starożytność
starość
ancient times
old age
Opis:
When does man begin to be old: when he is sixty, sixty-five and perhaps seventy? Nothing is more uncertain than the beginning of the old age. Is man`s age the matter of his heart, brain, mood, or chronological time? In the ancient world, there was no clear understanding regarding the beginning of the old age. We have different classifications of the stages of human life, but there was no specified year, which would mark the old age. It was a year between 46 and 60 years of age. Today the age of 46 is not the beginning of the old age. In the ancient world, life was much shorter, so it is not surprising that 46 years old was regarded as the beginning of old age. There were two trends in ancient Greece and Rome. One represented by Plato and Cicero: older people are wise, experienced, worthy of reverence and respect. The second trend represented by Aristotle: older people are quarrelsome, greedy, cowardly. The life of old people was different. The rich lived very well, but in general the old age in ancient times was a difficult time.
Źródło:
Vox Patrum; 2011, 56; 185-197
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Zagadnienie starości w literaturze międzytestamentalnej
The problem of the old age in the intertestamental literature
Autorzy:
Wróbel, Mirosław S.
Powiązania:
https://bibliotekanauki.pl/articles/613223.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
literatura międzytestamentalna
starość
intertestamental literature
old age
Opis:
In the present article the author describes the problem of an old age in the Jewish apocalyptic literature and in the Qumran texts. Old persons are presented in these texts like sages and teachers. The education given by them for children and grandchildren is based on moral and religious values. They call to observe God’s commandments and to avoid all acts which are against God and other persons. The respect and authority of the old persons described in the texts of intertestamental literature can take in consideration the biblical sources. In the Old Testament the elders of Israel are described as judges who decide about all important aspects of the life in Jewish community.
Źródło:
Vox Patrum; 2011, 56; 241-247
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Starość – szansa czy zagrożenie dla rozwoju moralnego człowieka w ocenie stoików
The old age – a chance or a threat in the moral progress of human being
Autorzy:
Siwicka, Małgorzata
Powiązania:
https://bibliotekanauki.pl/articles/613247.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
starość
rozwój moralny
old age
moral progress
Opis:
The old age in the ancient culture of Greece and Rome, in contrast to popular opinion, appears not to be held in high esteem by everyone. This observation can be illustrated by a lot of sources in the Greek and Roman literature. The old age has been considered as difficult and troublesome both for persons, whose were afflicted by this age, and for their family, friends and all attendants. This period of human life has been exposed to illness and the other afflictions – weakness of body and mind, less intense clarity and precision of thought. Consequently, the old people would take active part in the social and political life only in this case, when they were in good health, in good physical and mental condition. Because of this in Greek and Roman literature can be found a lot of lamentations and complaints of the old age. Only Plato and representatives of new stoic school – Seneca, Epictetus and Marcus Aurelius formulated opposite theories about the old age. According to Stoics’ perceiving of the world and the time and cyclical changes of them, the man’s nature and condition from his birth directs inevitably to his death. The whole world is ruled by God and nothing in it happens without his will. So the good and wise man will accept everything, as well the old age, and all its disadvantages. This acceptance off all that happens will bring man peace of mind and protection against whatever he may suffer. The old age – for a lover of wisdom is an occasion to develop and grow up his moral virtues and to improve his character. This intellectual and ethical process issues from human reason, which is a part of divine reason, pervasive all things in the world and all men. The Stoics warn against a danger of a moral decline and in the old age. This corruption would be caused by direction of man’s attention to the shortness of life instead of the improving his character. The number of years of human life appears not to be important for Stoics. They condemn an aim for long life, if it not connected with an aspiration for wisdom.
Źródło:
Vox Patrum; 2011, 56; 147-167
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Prayers of Old People: Zechariah, Simeon and Anna
Autorzy:
Mielcarek, Krzysztof
Powiązania:
https://bibliotekanauki.pl/articles/1622328.pdf
Data publikacji:
2015-08-24
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
prayer
old age
Zechariah
Simeon
Anna
Infancy Narratives
Opis:
The article presents an analysis of three figures of Lucan version of the infancy narrative: Zechariah (Luc 1,5-23.57-79), Simeon (Luc 2,25-35), and Anna (Luc 2,36-38). There at least two thing that make these people alike: they are all in their old age and they pray to God. Even though the material concerning these personages is not fully comparable, it is possible to capture some similarities in their prayer: historical perspective, eschatological dimension, and universalism. All these three people not only pray to God but also the bear a witness to God.
Źródło:
Verbum Vitae; 2012, 22; 75-92
1644-8561
2451-280X
Pojawia się w:
Verbum Vitae
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Starość w nauczaniu św. Bazylego Wielkiego
Old age in teaching of st. Basil the Great
Autorzy:
Czyżewski, Bogdan
Powiązania:
https://bibliotekanauki.pl/articles/613187.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Bazyli Wielki
starość
Basil the Great
old age
Opis:
Although St. Basil did not live 50 years, the topic of the old age appears in his works quite often. On the other hand, it is clear that Basil does not discuss this issue in one particular work or in the longer argumentation. The fragmentary statements about old age can be found in almost all his works, but most of them can be found in the correspondence of Basil. In this paper we present the most important ad the most interesting aspect of teaching of Basil the Great. As these certificates show that the bishop of Caesarea looked at the old age maturely, rationally estimated passage of time, which very often makes a man different. He experienced it, for example as a spiritual and physical suffering, which often were connected with his person. He saw a lot of aspect of the old age, especially its advantages – spiritual maturity and wisdom. What is more, he pointed also to passage of time, which leads a man to eternity, which should be prepared to, regardless how old he is. In his opinion fear is not seen opinions of St. Basil present really Christian way of thinking, well-balanced and calm.
Źródło:
Vox Patrum; 2011, 56; 339-348
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Starość – ostoją wiary w świetle akt męczeńskich (Sylwetki męczenników – starców)
Old age support of faith according to acta of martyrs
Autorzy:
Gacia, Tadeusz
Powiązania:
https://bibliotekanauki.pl/articles/613217.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
starość
akta męczeńskie
Old age
acta of martyrs
Opis:
From twenty two martyrs of advanced age described in ancient Christian texts the author has choosen four in order to present his thesis that old age is a support for faith. They are: Polycarp of Smyrna, Potinus – a bishop of Lyons, presbyter Saturninus from among the martyrs of Abitene, and Sixtus – the bishop of Rome. The literary prototype of Christian martyr – senex is Eleazar whose martyrdom is described in the second and fourth books of the Maccabees. He was an old man, who at the time his cruel death preserves the courage of spirit and becomes a support and example of faith for the young.
Źródło:
Vox Patrum; 2011, 56; 271-280
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Grzegorz z Nyssy: czy Bóg stworzył starość?
Gregory of Nyssa: was old age created by God?
Autorzy:
Przyszychowska, Marta
Powiązania:
https://bibliotekanauki.pl/articles/613169.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Grzegorz z Nyssy
starość
Gregory of Nyssa
old age
Opis:
Old age, which we consider to be a normal or even a natural stage of human life, seems to us inseparably bound with human condition. However, for Gregory of Nyssa old age, like youth, sexual reproduction, passions or pain, was a consequence of the first sin rather than a characteristic feature of human nature, which was created by God at the beginning. In man’s beginnings God performed three important acts. In the first act He created human nature considered to be an entity, without separation into male or female. During the second stage of creation God – anticipating sin of the first man – created individual human beings with specific sex. The third act took place after the sin, when God gave people clothes made of animal skins, by which Gregory understands an animal aspect of human life, alien to human nature, and old age is an element of this aspect. Nevertheless, in our present condition clothes made of animal skins could be used for a good cause, so also old age could be a stage on the road to eternal life. Although God did not plan it for man, after the first sin it has become for us something normal and even natural.
Źródło:
Vox Patrum; 2011, 56; 383-392
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Starość – sędziwość – dojrzałość. „Senex” i „senectus” w literaturze galijskiej V-VI wieku
Old age – maturity. „Senex” i „senectus” in Gallic literature of the 5th and 6th centuries
Autorzy:
Żurek, Antoni
Powiązania:
https://bibliotekanauki.pl/articles/613157.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
starość
sędziwość
literatura galijska
old age
maturity
Gallic literature
Opis:
The theme of old age is presented only occasionally by Latin authors who wrote their works in Gallia in the 5th and 6th centuries after Christ. The term „old man” is first and foremost a man of advanced age. Nowhere, however, a limit of old age is defined. Usually one can find a reference to a man still vital, though bearing the hallmarks of loss of strength and fitness. Old age is sometimes linked up with infirmity. Nowhere, however, one talks about any special care that these old people or the old with symptoms of old age need. In a positive sense old age means a person who has experience and authority. People of the Church who enjoy respect are often described in this way. Reaching old age understood in this sense was seen as an expression of God`s blessing.
Źródło:
Vox Patrum; 2011, 56; 393-400
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Starość w starożytnej literaturze ormiańskiej
Old age in Armenian patristic literature
Autorzy:
Żelazny, Jan W.
Powiązania:
https://bibliotekanauki.pl/articles/613610.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
starość
starożytna literatura ormiańska
old age
Armenian patristic literature
Opis:
In Armenian tradition, old age, with its grey hair, symbolizes wisdom and responsibility. The country’s tradition depends on elderly people. Opinions expressed in the Armenian literature of that time are similar to the ones regarding the same issue occurring in the entire Middle East. Only two issues arising interest and cause surprise. The first thought concerns the gossiping of elderly women, which does not mean anything wrong, but may rather be related to method of transferring tradition that creates collective memory of a nation. The second question is close relation between old age and adolescence. Both children and elderly people are the basic groups in the community on whose survival the nation’s future depends.
Źródło:
Vox Patrum; 2011, 56; 411-416
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Uczenie się przez całe życie jako element uczestnictwa społecznego osób starszych i ich aktywnego starzenia się
Lifelong Education as Part of Social Participation and Active Aging of Senior Citizens
Autorzy:
Adamczyk, Monika Dorota
Powiązania:
https://bibliotekanauki.pl/articles/33714901.pdf
Data publikacji:
2022
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
active ageing
education in old age
quality of life
old people
old age
social participation
aktywne starzenie się
edukacja w starości
jakość życia
ludzie starzy
starość
uczestnictwo społeczne
Opis:
Artykuł traktuje o znaczeniu edukacji ustawicznej w procesie aktywnego i pomyślnego starzenia się. Edukacja w okresie późnej dorosłości jest ważnym zagadnieniem, szczególnie w obliczu starzenia się społeczeństwa i zmian zachodzących we wszystkich sferach funkcjonowania człowieka. Pozwala ona na wszechstronny rozwój, zapewnia orientację w ciągle zmieniającej się rzeczywistości społecznej i stwarza możliwość poprawy jakości życia w różnych jego obszarach. Przez proces uczenia się osoba starsza współtworzy warunki do poprawy swojego życia i staje się świadomym uczestnikiem życia społecznego. Edukacja umożliwia seniorom funkcjonowanie w przestrzeni życia społecznego na takich samych zasadach jak młodsze grupy wiekowe, a tym samym przeciwdziała marginalizacji.
This article addresses the importance of lifelong education in the process of active and successful ageing. Education in late adulthood is an important issue especially in context of ageing society and changes taking place in all spheres of human functioning. Lifelong education enables all-round development, provides orientation in the ever-changing social reality and creates opportunities to improve the quality of life in various areas. Through the learning process, the older person co-creates the conditions for improving his or her life and becomes a conscious participant of social life. Lifelong education, among other things, enables seniors to function in the space of social life on an equal footing compared with younger age groups, which counteracts social marginalisation of older age groups.
Źródło:
Zeszyty Naukowe KUL; 2022, 65, 3; 67-86
0044-4405
2543-9715
Pojawia się w:
Zeszyty Naukowe KUL
Dostawca treści:
Biblioteka Nauki
Artykuł

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