Wszystkie pola: Doświadczenie w relacjach - Katalog OPAC zbiorów

Skocz do pozycji: 1.

Tytuł:: Kompetencja zarządzania wiedzą jako źródło sukcesu firmy w międzynarodowych relacjach międzyorganizacyjnych
Knowledge management competence as a critical success factor in firm’s international business cooperation
Autorzy:: Sulimowska-Formowicz, Monika
Powiązania:: https://bibliotekanauki.pl/articles/589052.pdf
Data publikacji:: 2017
Wydawca:: Uniwersytet Ekonomiczny w Katowicach
Tematy:: Doświadczenie w relacjach
Kompetencja relacyjna
Zarządzanie wiedzą w relacjach międzyorganizacyjnych
Knowledge management in inter-organizational relationships
Relational competence
Relational experience
Opis:: Artykuł dotyczy organizacyjnego uczenia się na bazie doświadczenia w relacjach międzyorganizacyjnych. Zbadano 253 polskie przedsiębiorstwa doświadczone w niekapitałowej kooperacji gospodarczej z partnerami zagranicznymi. W obliczeniach wykorzystano analizy korelacji rang Spearmana oraz analizy mediacji z bootstrappingiem. Wyniki badania wskazują, że zarządzanie doświadczeniem – uczenie się dzięki wykorzystaniu kompetencji relacyjnej firmy, przyczynia się do sukcesu w relacjach i rozwija zdolność bycia partnerem. Kluczową rolę w osiąganiu celów strategicznych firmy dzięki kooperacji gospodarczej odgrywa kompetencja zarządzania wiedzą.
The paper deals with the problem of organizational learning by experience in inter-organizational relations (IORs) and specific relational competences that might stimulate the process of learning. The article is a result of research among 253 Polish, big and medium sized production companies experienced in cooperation with foreign partners. Spearman correlation and mediation analyses with bootstrapping were used. The results show that experience management – learning with the use of relational competence of a company may enhance its success in IORs and develops the ability to be a good partner. Crucial role in IORs efficiency and reaching firm’s strategic goals plays knowledge management competence supported by problem solving competence and competence to integrate partners (communication and boundary spanning).
Źródło:: Studia Ekonomiczne; 2017, 319; 238-248
2083-8611
Pojawia się w:: Studia Ekonomiczne
Dostawca treści:: Biblioteka Nauki

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Tytuł:: Doświadczenie aborcji w relacjach mężczyzn
An Experience of Abortion in Men’s Reports
Autorzy:: Krupa, Renata
Powiązania:: https://bibliotekanauki.pl/articles/1860562.pdf
Data publikacji:: 1997
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:: The paper discusses the findings of a research whose aim was to answer the following question: what traces are there in a father’s psyche left by abortion? 20 statements have been analyzed as regards their contents, factors which facilitate the decision about abortion have been described, as well as the models of decision making process with regard to abortion and the psycho-social consequences of abortion. The psycho-social consequences of abortion, as felt by men, deserve our particular attention. The analysis of the respondents’ statements dealing with the evaluation of abortion has proved that there is a correlation: the degree of religiousness, an opinion on the beginning of human life, an attitude towards the penalization of abortion vs. the experience of the consequence of abortion. The respondents who do not relate any increase in religiousness after abortion report a dislike for the Catholic Church and regard the moment a child’s birth as the beginning of human life. Accordingly, they are for abortion "on demand", they are of the opinion that abortion has not caused any negative consequences in their life. The second group of respondents reports an increase in the degree of their religious commitment after abortion, a change in their opinions on the beginning of human life (most of them think that one is a human being from the very moment of conception), therefore they are staunch opponents of abortion. They report negative consequences of abortion: sense of guilt, pricks of conscience, despair, regret, and sadness.
Źródło:: Roczniki Nauk Społecznych; 1997, 25, 2; 105-121
0137-4176
Pojawia się w:: Roczniki Nauk Społecznych
Dostawca treści:: Biblioteka Nauki

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Tytuł:: Polski homo religiosus. Doświadczenie religijne w relacjach potocznych
Polish homo religiosus. Religious experience in colloquial reports
Autorzy:: Zimnica-Kuzioła, Emilia
Baniak, Józef
Powiązania:: https://bibliotekanauki.pl/books/31831871.pdf
Data publikacji:: 2013
Wydawca:: Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Opis:: Przedmiotem rozważań w pracy jest doświadczenie religijne współczesnego homo religiosus, żyjącego tu i teraz, w Polsce na początku XXI w. F. Mirek pisze: „Badanie zjawisk społecznych musi uwzględnić stanowisko nie tylko zewnętrznego obserwatora, ale także samych podmiotów działających – jednostek ludzkich i grup społecznych”. Praca ta stanowi próbę ukazania człowieka religijnego żyjącego w środowisku wielkomiejskim, w małym miasteczku, na wsi; młodego, który jest na etapie psychospołecznego moratorium, krystalizacji własnego światopoglądu, dojrzałego, o ugruntowanym już poglądzie na rzeczywistość i starszego, z dużym doświadczeniem życiowym. Socjolog zwraca uwagę na wiele czynników decydujących o różnorodności postaw religijnych, może badać i opisywać praktyczny wymiar religii, aspekt ideologiczny, rytualny, intelektualny, konsekwencyjny. Natomiast dla mnie najważniejszym przedmiotem namysłu jest problem religijnego doświadczenia, dymensji, w której, jak wynika z badań, dominują emocje. Mówiąc inaczej, celem podjęcia przeze mnie badań empirycznych jest próba dotarcia do subiektywnej rzeczywistości człowieka religijnego i pokazanie psychospołecznych uwarunkowań jego religijności. Moim zamiarem jest wnikliwy i w miarę pełny opis religijnych doświadczeń chrześcijan reprezentujących różne środowiska i różne kategorie wiekowe.
I. The aim of my thesis is an attempt to present the Polish homo religiosus, a man who experiences “religious acts and states,” whose main characteristic is a conviction that the transcendent is real. My research sample comprises Christians of varied social and demographic features. They represent different environments, age categories and occupations. My analyses are of a “spotlight” nature, I am throwing light in a specific direction. I was looking for religious people in various milieus, people who were willing to divulge fragments of their “subjective reality,” share the intimate sphere of their own inner world. I wanted to see the characteristics of the groups I singled out all the more clearly, therefore in every one of them I was focusing on slightly different problems. Still, all the addressed issues fall within the wide sphere of religious experience. My studies of the religious experience of a contemporary human being find their frame in three scientific fields – that of philosophy, psychology and sociology. Since it was mainly Roman Christians who took part in the empirical study, I was indirectly referring to the nomos of Catholic theology. Theology is a study, which concentrates mainly on the object of faith (God, the Absolute, transcendent reality, etc). The object of religious experience does not belong to the realm of the tangible, it is transcendent in the face of human cognitive capabilities. Philosophy, the study of wisdom, seeks sense of the reality, poses fundamental ontological (study of the nature of being) and epistemological (study of cognition, truth) questions, asks what is good and what is evil (ethics). It gives rational, logical arguments, presents “proofs” for the existence of the Absolute, or, conversely, against this hypothesis; similar to theology, its field of interest is the nature of God (gods) and His (their) relation to the world. Philosophers – theists – legitimize religious faith, rationalize it, present rational implications of faith. Psychology of religion deals with the objective aspect of religiousness, examines its personal conditionings, sources of faith (genetic aspect) and its consequences (functional aspect). Psychological approach focuses on the believer and his or her subjective experiences, which get included in the intersubjective sphere. Another discipline applicable to the discourse on religion and religiousness is sociology. It perceives religion as a social, universal fact (E. Durkheim’s approach). Representatives of this study scrutinize a specific system of objectified religious forms (institutions, rituals, cult groups), register its impact on the life of a society and the effect cultural patterns have on dominant models of religiosity. They talk about psychosocial mechanisms of religious life, micro- and macro factors that determine the condition of a contemporary homo religiosus. The aforementioned disciplines, each in its own way, address the problem of religious experience, which is of particular interest to me. It is important to emphasize at this point that in religious experience a specific belief system, a religious frame of reference, is of utmost importance. An internalized doctrine determines the shape of religious experience, provides it with a content frame. In my thesis the religious experience category refers in fact to the Christian experience. This experience is certainly different in different religions (in its object, intensity, forms of expression, frequency, meaning), but the problem of intercultural differentiation of religious states was not the aim of my scrutiny. G. W. Allport reminds us that even within one religious tradition there are differences, caused, among others, by personal factors. Philosophers of the phenomenologist variety (among others, R. Otto, M. Scheler, W. Gruehn), while looking for the eidos of religious acts, draw attention to the existential, interpersonal, dynamic character of a religious relation, they point to the “sense of holiness”, an inherent disposition, an a priori capability to perceive the numinosum. The models of religious experience proposed by them are of an ideal, empirically unverifiable character. Each attempt at expressing their nature is doomed to failure, since the language of scientific, as well as philosophic discourse is incapable of expressing personal experiences, individualized reactions of the subject (emotional, intellectual, physiological), occurring in the religious relation. Phenomenologists are striving to find universal categories, which would make it possible to describe the nature of these spectacular feelings, thus isolating man, the subject of these acts, from real life. Philosophical hermeneutics of W. Dilthey, H.-G. Gadamer and P. Ricoeur recognizes the “truth claims” of humanist sciences, philosophy and religion included, it constitutes an incentive for the studies of individual experience, of an individual’s inner world of feelings. In this vein one could speak of a validation of the vernacular common sense cognition. The scientist can reconstruct the world of his/her respondents without an authoritarian approach, prejudices, unjustified “feeling of superiority” and conviction that there is only one (scientific) truth. In the scientific exploration of the religious experience issue, an intentionally “naïve” approach, in the words of P. L. Berger, seems the most adequate one. Hermeneutics, emphasizing a linguistic and “historic” character of every cognition, inspires one to gather records of religious experience from people rooted in a given environment, tangled in the problems specific to their time, shaped by a given cultural and religious tradition. Upon entering the realms of spirituality, which are so difficult to describe in an empirical way, a sociologist has to focus his/her study on a religious person, who, the language barriers notwithstanding, is trying to show an intimate fragment of subjective reality to the others. He/she is aware that “the deep meaning structure” of a religious doctrine forms the cognitive scheme, which shapes the way reality is being understood. The scheme becomes an interpretation filter, a perspective from which the homo religiosus perceives the world. To operationalize the rather vague concept of religious experience for the purposes of an empirical study, one assumes a simple definition: these are experiences, reflections, feelings, sensations, states, which the subject him/herself associates with “extra-empirical,” “sacral,” “ultimate” reality. In a sociologist perspective – like in hermeneutics – what matters is the social aspect of the experience, which happens in a social space, in a specific time and place, and is related to the social, historical and cultural background of the individual. II. Representatives of various fields of science explain the phenomenon of human religiosity in numerous ways. In my thesis I confront their concepts with those of vernacular Christians. Believers (the ones more prone to reflection) are also trying to rationalize their faith, find logical arguments to motivate it, often quote cosmological (or, less frequently, ontological) proofs for the existence of God, known to philosophy. Sometimes they get convinced by empirically inexplicable phenomena, viewed as divine interventions of the Sacred (miracles). Some recount “personal meetings with the Transcendent,” write about conversions, intense mystical experiences, or refer to the authority of “significant others,” pointing to authentic faith of people they respect (usually parents, priests). Not having experienced a “religious epiphany” themselves, they are however convinced that a union with God can indeed be forged. Firm believers see signs of the Transcendent in their daily life, and many such phenomena strengthen their conviction that a religious attitude is the right one. Then, they are guided by a “total intuition,” a holistic worldview approach, which combines intellectual, emotional and volitive elements. Homo religiosus is trying to make life choices in relation to the numinosum, which is of a personal significance to him/her, a reality that is mysterious, but profoundly sensed. III. For the majority of contemporary people (not only the believers), the most important “significant other” of the 20 th century was Pope John Paul II. The Pope was a formal and emancipatory authority, one representing the highest authority of the Church, but most importantly, a charismatic personality whose attitude – a testimony of his very life – attested to the word he preached. His strength did not rely on physical force, skilful persuasion techniques or rhetorical agility, but full credibility, stemming from a compliance of logos with ethos. Polish luminaries of culture and art, who met him, recall an experience of complete authenticity and significance, which had a profound impact on their religious life. This experience is an emotionally engaging one, which changes the “subjective reality” of the person involved and shapes his/her thoughts and actions. Their written memories to a large extent show a strong conviction about duality of existence; in their opinion the Pope, as the highest Church authority, stands for Jesus, is his most important representative on Earth, and is somehow closest to the intangible sacred reality. Thus, it seems natural to seek a direct meeting with the Pope, who, in addition, is a fellow Pole, and one respected worldwide at that. Believers granted a look, a handshake, a smile, were leaving reinforced: ‘I was holding a blessing in my hand,’ said one of the female participants of such a meeting. Not only a direct, but also indirect meetings with the Pope (by means of reading his philosophical, theological or literary works) were significant experiences for the believers. IV. People who took part in the empirical study were members of a Łódź ethos group, called Renewal in the Holy Spirit, a community with a distinct value and moral system. Their religious experience is one of a profound emotional intensity. They all write and speak of a biographical breakthrough that took place in their lives. Coming in contact with a Catholic charismatic movement has changed their outlook on life and judgments. Activating the attachment system (in their words: forging a personal attachment to God), strong emotional experience of the proximity of the numinosum, brought out their best features – love for the other, willingness to give help, sense of joy and meaning of life. Therefore, they serve in penal institutions, hospitals, prisons, day-centres. In their opinion, “conversion,” as they call their metanoi, brought a new sense to their daily lives. One could think that their deep faith can move mountains; they are convinced of an incessant presence of God in their lives. In the chapter devoted to the Renewal in the Holy Spirit members, I focus on showing consequential aspects of religious experience. The respondents redefine their past, but what is most important is their reality, redirected by a new credibility structure, focussed on the sacred and fellow human being, especially one in need. V. Free-form interviews about religious experience with inhabitants of a rural parish provide a wide material depicting very personal fragments of the respondents’ subjective reality, making it possible to show several threads exemplifying a religious model of the contemporary homo religious. In my survey sample, I identified a group of religious virtuosi, people with an absolute religious pitch. These people are very adamant and explicit about a dichotomy between the tangible and supernatural world. Interestingly, they are able to approach the second one in their dreams as well (onirical sensitivity). The virtuosi possess a miracular mentality, they ennoble the extra-rational sphere (like H. Bergson, they are of the opinion that not only the intellect, but also the intuition is a valuable source of cognition), they perceive miraculous events and resort to religious attributes also in their daily lives, they see the hand of God and signs of his activity everywhere. Their religious experience is dominated by emotions, through prayer they bond with the Perfect Objects of Attachment (a particular adoration is given to their patron saints), they conduct an inner dialogue with them, they confide their troubles and joys to them, they count on them for a special intercession with God. Some of them recall specific moments of “falling for” God, meetings that changed their lives. For them, faith is a perceived value, admitted and realized (practiced) not only during solemn occasions; they consistently accept the Christian doctrine and have no argument whatsoever with the word of the Church in all matters moral; they take part in the life of their parish communities, try to update their daily life according to the deeply internalized Catholic rules. I have identified three groups within the believing, practicing country inhabitants: supernaturalists, verticalists and horizontalists. Supernaturalists straddle the two worlds, so to speak; they give more thought to the eternal than daily life and deprecate the autonomous value of life on Earth. Faith of the verticalists, very personal and deeply internalized, is reflected in their very lives; they appreciate daily values, but emphasize that they are “beings towards life”. Horizontalists succumb to the “overpowering force of the society,” take part in Sunday mess, obligatory for the Catholics, but do not perceive faith as a relation with a religious object. My respondents from the “country group” are active, most religiously involved people. One could say (getting back to P. L. Berger and Th. Tuckman) that their subjective reality is constructed and legitimized within the frames of a religious universe, a religious system of meanings. However, these people constitute a small percentage of the inhabitants of the village, which, like all rural areas of Poland, is subject to cultural processes, changes of a social and religious nature. Lay ways of life and axiological pluralism proliferate here as well. Representative surveys show that rural inhabitants step away from Church orthodoxy in its doctrinal and moral aspect (though faith declaration and high mess-attendance rate remain stable). Model features of folk religiosity, presented by S. Czarnowski, undergo modifications, which is partly connected to the influence of the mass media, weakening of social control and appropriating a city lifestyle. VI. The next group comprised inhabitants of two cities in central Poland. Based on their accounts of religious experience, I identified – referring to Allport in a somewhat unorthodox way – three types of religiosity (inner, outer, religiosity without faith) and areligiosity, considering different attitudes the believers present towards the Catholic Church. Respondents from this group turned out to be heteroorthodox in their religious beliefs, selective in accepting religious dogmas, sometimes rejecting the word of the Magisterium in moral matters, as well as religiously syncretic (Luckman’s bricolage). These attitudes are implicitly pluralist, devoid of one universal structure of credibility. Modernity is governed by individualism (lack of group pressure, shaping one’s life freely at one’s will), it is also important to accept the proliferation of attitudes and different opinions (the rule of differentiation). One could speak of parting with traditional authorities – in this group strong anticlerical opinions were also visible. Subjects question transcendental character of the Church, they want to make their own decisions as to the scope of their religious involvement and solve their moral dilemmas individually, not according to the teachings of an “institution standing guard to faith and mores”. Undoubtedly relativism and uncertainty of all judgement, typical to the postmodern culture, are reflected in the condition of contemporary Christians as well. Observers of contemporary religious life in Poland notice a dynamic struggle of values and attitudes of the postfigurative culture (according to M. Mead’s approach) with new cultural patterns and customs. They anticipate westernization of Polish Catholicism, a selectivity of faith, larger privatisation of religion, growing sacralisation of the profane sphere (cult of consumption, body, etc) VII. The biggest survey group comprised junior sociology students, who filled out question forms and gave extensive answers to many questions, mostly about religious experience. Students who declare their faith in God gave many arguments, which had convinced them their beliefs are right. Apart from most commonly quoted examples (complexity of the world, existence of inexplicable phenomena, authority of significant others) they were also pointing to spiritual elements in culture and universal moral order (universality of conscience). Interestingly, almost all students professing themselves as believers were writing that they had felt the presence of God, recounting common, but emotionally engaging religious experiences. Empirical study has also shown the existence of negative reactions, caused by the “contact with the supernatural sphere”. Several people pointed to the states of tremendu, described in philosophic literature (R. Otto), feelings of fear, total dependence and one’s inferiority in the face of the numinosum. Young people are fond of experimenting, also in religious matters. Before they reach an integrated worldview identity, they question authority, lack consistency, present a “shaky value system,” an ambivalent orientation. Psychologists deem it a natural stage on the way to maturity, a “storm, to reconstruct at a later point,” however the influence of the postmodern philosophy is not to be disregarded. It is apparent that they are critical of the institution of the Church. This criticism stems from many factors, but the interviews suggest that the main problem is disagreement with the Catholic sexual ethics. One has to note a low rate of religious practices among the students (30% participate in Sunday mess, but only 9% each Sunday). More than every fourth student declared religious indifference or atheism (27% in total). Still, it is highly legitimate to conclude that the respondents feel a strong need of the Transcendent. Believers pointed mostly to the therapeutic, progressive and sense-providing function of religion in their lives. Using the empirical material I gathered, I created a religious typology of sociology students, based on two parameters: religious experience and realizatory aspect of faith (cult practices). Among the believers, as well as the undecided (searching) were people practicing and non-practicing, those who admitted they feel the presence of an Ideal Object of Attachment, but have no personal relation to the Sacred. VIII. Further to my empirical studies, one could formulate some general conclusions. Deepened religiosity (intense, central in W. Prężyna, inner in G. Allport, humanist in E. Fromm, mature in M. Jarosz, etc) can become a catalyst for altruistic actions; compels to self-work, improving oneself; enhances one’s family, work and neighbour relations. Intense emotional engagement gives one positive reinforcement, provides a sense of strength, enthusiasm and joy of life, allows one to bear problems in a stoic manner, gives sense to one’s existence. People taking part in my survey, especially those whom I called religious virtuosi, were speaking of their involvement in broadening the religious relation by means of prayer and other cult practices. Many factors can lead to faith deepening – one’s own activity: reading Bible, books and religious newspapers, participation in religion lectures, pilgrimages, movements and rallies, example of other true believers, etc). Faith of the virtuosi persists and deepens due to a large role of social credibility structures, which enforce and confirm religious convictions and practices. Religious virtuosi – supernaturalists and verticalists – and members of the ethos group conduct a continuous inner dialogue with the Ideal Object of Attachment, address numerous pleas to him, but also speak of an autotelic need to worship him, to selflessly adore (contemplate) him. Spontaneous prayers include, therefore, pleas for a blessing, but also thanksgiving and worshipping. Relations with the object of “extradirectional” religious practices are usually egocentric, instrumental. “Traditional,” non-internalized (outer, peripheral, immature, atrophic) faith has no significant influence on the individual’s life. However, it gives one a sense of community, belonging to a group of a similar worldview, which is cultivating religious mores. In such situations it is an admitted, though not necessarily religiously perceived value. Fulfilling religious practices adds to a sense of inner peace, mental balance of the believers (which is of particular importance in the face of an ever more stressful way of life). The most important function of religion is the therapeutic one. In the case of horizontalists, extradirectional people, an important factor that disheartens them from developing their faith and realizing religion practices – based on the interviews – is a negative example of unethical behaviour of the Church members, mostly priests and common Catholics. Analysing social life in its entirety, one could assume that these are not the only, and maybe not even the most important reasons of religious passivity. One should also note the difficulties posed by ethical requirements of the faith, allure of the lay way of life, crisis of environmental and institutional religious socialization, and the influence of the mass media, promoting liberal, relativist or individualist attitudes. A sociologist is also aware of social and cultural changes contemporary societies are undergoing on the way towards a pluralist model. Traditional forms of religiosity are being questioned also in Poland, freedom of choice conduces subjectivist attitudes of religiosity and areligiosity. Another vital ascertainment is related to the specificity of the religious experience of a Polish homo religiosus. In a real world it is seldom that we experience extraordinary, mystical states (although it seems they concern common believers as well, to some extent), more often a religious experience is expressed in the subject’s directing him/herself at God, to paraphrase Heidegger one could say “being towards the eternal life”. A deeply religious person has a sense of connection with the numinosum and performs religious attributions on a daily basis, using a religious frame of reference, drawing from a religious system of meanings, senses and values. Religious experience is of a processual nature, it is a permanent (incessant, constant) state of progression and regression, it is conditioned by factors related to the subject’s nature (personality, emotions, worldview), and socio-cultural ones. Existential situation of the subject is not to be disregarded either, i.e. life events, cultural patterns, place of the individual in a social structure, belonging to a specific religious group – all these can change the way the Sacred is being contacted. Broadening the semantic field of the “religious experience” expression, one could say that it refers not only to the exceptional mystical religious acts, but also common experiences, which the subject relates to the Transcendent. In Christianity it is of a personal character, understood as a relation to a humanlike (though incidentally personified) Absolute. Object of a religious relation is a non-ostensive one, however, it becomes an “object that is being experienced”. Experience in a broad sense of the word is formed by emotional, as well as intellectual, volition and motivation elements, but in perceiving the numinosum’s proximity it is the affective sphere that is of fundamental importance. Emotions are prerogatives of an authentic religious involvement, they govern the dynamic process of approaching and getting away from the object of religious relation, to a large extent they control practical consequences of faith. Religiosity devoid of the emotional component becomes an empty, existentially irrelevant form, having no significant impact upon daily life. In my studies I focus on one variable of religiosity – religious experience (a Christian one), other dimensions thereof were put to the background of the experience, which is, in Janusz Mariański’s words, “a fundament of all other religious acts and actions;” they make it possible to characterize religious involvement of the believers. I did not expound upon the meaning of religious knowledge, which is an important variable of religiosity. A test of theoretical competence, conducted among students and “religious virtuosi” allowed me, however, to reach some conclusions: acquaintance with Christian doctrine, Bible and religious terminology is directly linked with the “virtuosi’s” profound religiosity. On the other hand, I noted a low rate of religious knowledge among the young, those professing themselves as religious and those indifferent, ambivalent or non-believing alike. Religiosity has a dynamic character, its nature and meaning change in an ontogenetic development of an individual and in the course of his or her daily life. It is different during the period of adolescence (unsteady and uncertain) maturity (less susceptible to change), and old age (when a natural turn towards existential question occurs). A contemporary homo religiosus is subject to historic, cultural and social influences, but in certain ways remains the same as before: looking for God, finding, leaving and getting back again, as – in the words of M. Eliade – there is an “unchangeable nucleus of religion,” a universal structure of the human mind, which makes everyone, at least potentially, a religious creature. Let us proceed to a metacritical reflection. According to the directives of interpretative and reconstructive studies, I focused on a world constituted by social actors, religious people, and attempted to understand their cognitive and axiological perspective. I wanted to describe their world of meaning, their spontaneous and pragmatic orientation in everyday life. My approach is an exploratory one, because it concerns aspects of life that are less known. The subject of religious experience is very rarely broached in scientific discourse, and in social life it is a taboo one. In my study one could speak of a triangulation of data (it is derived from a variety of sources; elicited and chanced upon, consolidated and nonconsolidated), methodological triangulation (I made use of various data gathering strategies, like participant observation, free-form interviews, given-out and auditorium surveys), theoretical triangulation (while interpreting the data, I have taken into account many theoretical perspectives: philosophical, psychological, sociological). H.-G. Gadamer, the most eminent representative of philosophical hermeneutics, reminds us that each perspective is to a certain degree imperfect, it does not reveal the entire truth. The Polish homo religiosus book is but an attempt at approaching the phenomenon of religious (Christian) experience – a phenomenon which is intrinsically difficult to explore. I hope it will inspire further studies and I leave it to my readers to evaluate its heuristic merit.
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Tytuł:: Ciało w stanie rozpadu. Doświadczenie bomby atomowej w relacjach hibakusha
Autorzy:: Artur, Szarecki,
Powiązania:: https://bibliotekanauki.pl/articles/897429.pdf
Data publikacji:: 2017
Wydawca:: Uniwersytet Warszawski. Wydawnictwa Uniwersytetu Warszawskiego
Tematy:: atomic bomb
Hiroshima
Nagasaki
Japan
corporeality
hibakusha
Opis:: The atomic bombings of Hiroshima and Nagasaki in 1945 are a symbolic source of all later views on a nuclear holocaust. The specificity of the Japanese narratives, however, lies in the fact that they take the first-person form, and thus they give a direct testimony of the individuals’ experience. In the article I refer to the personal accounts of the victims of the atomic bomb (the so-called hibakusha) to prove that corporeality is employed in them as the primary category of description, and functions as the existential ground on which both the horror of the explosion is constructed, and the collapse of the “world of life” of the community is experienced.
Źródło:: Przegląd Humanistyczny; 2017, 61(1 (456)); 43-52
0033-2194
Pojawia się w:: Przegląd Humanistyczny
Dostawca treści:: Biblioteka Nauki

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Tytuł:: „Karmienie się dzieckiem na żądanie” – doświadczenie parentyfikacji w relacjach uczestników internetowych forów dyskusyjnych
„Feeding on your child on demand” – The experience of parentification in the stories presented by the participants of online discussion forums
Autorzy:: Jarzębińska, Aneta
Chojnacka, Barbara
Powiązania:: https://bibliotekanauki.pl/articles/498965.pdf
Data publikacji:: 2018
Wydawca:: Fundacja Dajemy Dzieciom Siłę
Tematy:: parentyfikacja
role w rodzinie
dziecko krzywdzone
parentification
roles in the family
harmed child
Opis:: Rodzina to naturalne środowisko życia i rozwoju każdego człowieka. Dom rodzinny kształtuje nas, wyposaża na daleką podróż, jaką jest dalsze, samodzielne życie. Wszelkie występujące w nim trudności w znaczący sposób wpływają na funkcjonowanie środowiska rodzinnego oraz jego poszczególnych członków. W artykule podjęto problematykę zjawiska parentyfikacji, czyli odwrócenia ról w rodzinie, doświadczanego przez uczestników dyskusji na forach internetowych. Autorki prezentują wyniki analizy danych zastanych, skupiając je wokół następujących problemów: uwarunkowania parentyfikacji, identyfikacja ról podejmowanych w rodzinie, mechanizmy podtrzymywania przez rodziców sytuacji parentyfikacji i konsekwencje tego rodzaju doświadczeń dla ich ofiar. Parentyfikacja okazuje się doświadczeniem trudnym, postrzeganym przez forumowiczów z perspektywy czasu jako krzywda, niesprawiedliwość, a nawet trauma. Artykuł podkreśla konieczność dalszych badań pedagogicznych w tym obszarze, zwłaszcza mających na celu opracowanie skutecznych sposobów zapobiegania zjawisku i terapii osób nim doświadczonych.
Family is a natural environment for life and development for every person. The family home shapes us, equips us for a long journey into independent life. Any difficulties in this environment significantly affect the functioning of the family and its individual members. This article addresses the issue of parentification, i.e. the reversal of the roles in the family, as experienced by participants of online discussion forums. The authors present the results of the analysis of existing data focusing on the following issues: parentification conditions, identification of the family roles, parentification support mechanisms and the consequences of such experiences for their subjects. Parentification is proving to be a difficult experience, seen by the forum members after some time in terms of harm, injustice, and even trauma. The article emphasises the need for further pedagogical research in this area, especially in relation to development of effective ways of prevention and treatment of people who experience this phenomenon.
Źródło:: Dziecko krzywdzone. Teoria, badania, praktyka; 2018, 17, 2; 165 - 185
1644-6526
Pojawia się w:: Dziecko krzywdzone. Teoria, badania, praktyka
Dostawca treści:: Biblioteka Nauki

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Tytuł:: Doświadczenie wywózki i życia na zesłaniu w relacjach Polaków wywiezionych z Kresów w latach 1940–1941
The experience of deportation and life in exile in the stories of Poles displaced from the Kresy region (Polish borderlands) in 1940–1941
Autorzy:: Kość‑Ryżko, Katarzyna
Powiązania:: https://bibliotekanauki.pl/articles/14817983.pdf
Data publikacji:: 2013
Wydawca:: Kancelaria Sejmu. Biuro Analiz Sejmowych
Tematy:: cultural adaptation
dehumanization
deportations
Kazakhstan
Siberia
cultural trauma
exile
Opis:: The aim of the article is to present the experiences of Poles deported during the World War II to the Soviet Union. The paper is based on the analysis of stories told by the interviewed deportees. First, a general historical background on the large‑scale deportations is provided. The second part of the paper presents the stories describing the conditions of life in exile. The author discusses selected aspects of everyday life reality that Poles displaced to Kazakh SSR and Siberia encountered. Special attention is given to transportation to the place of exile, the places of settlement, fight for survival, as well as working and living conditions.
Źródło:: Studia BAS; 2013, 2(34); 25-49
2080-2404
2082-0658
Pojawia się w:: Studia BAS
Dostawca treści:: Biblioteka Nauki

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Tytuł:: Doświadczenie trudności w budowaniu bliskich relacji interpersonalnych przez młodych dorosłych z rodzin rozwiedzionych
Experiencing Difficulties in Creating Close Interpersonal Relationships of Young Adults from Divorced Families
Autorzy:: Müller-Siekierska, Diana
Wesołowska, Dorota
Powiązania:: https://bibliotekanauki.pl/articles/1811172.pdf
Data publikacji:: 2017
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:: bliskie relacje interpersonalne
problemy w relacjach interpersonalnych
rozwód rodziców
doświadczenia autobiograficzne
badanie jakościowe
close relationships
interpersonal difficulties
divorce of parents
autobiographical experience
qualitative research
Opis:: Celem artykułu jest opisanie trudności związanych z funkcjonowaniem w bliskim związku uczuciowym, jakich doświadczają dorosłe dzieci z rodzin rozwiedzionych. Analiza przeprowadzonych wywiadów wskazuje, że narratorzy doświadczali trudności w radzeniu sobie z rozwodem rodziców, co miało swoje odzwierciedlenie przede wszystkim w budowaniu bliskich relacji uczuciowych z płcią przeciwną. Problemy te w największej mierze odnosiły się do sfery emocjonalnej, a wiązały się z brakiem zaufania, lękiem o przyszłość i trwałość związku, nieumiejętnością wyrażania i okazywania uczuć, niskim poczuciem własnej wartości i niską samooceną oraz z deprywacją wewnętrznej potrzeby bezpieczeństwa.
The purpose of this article is to describe the difficulties of functioning in close emotional relationships experienced by divorced adult children. In addition, the purpose of this article was to try to understand this experience as it is experienced by those whose parents have divorced. The analysis of the interviews indicated that the narrators were experiencing difficulties in coping with parental divorce, which was primarily reflected in building close emotional relationships with the opposite sex. These problems have to a large extent been related to the emotional sphere, and they involve lack of trust, fear for the future and sustainability of relationships, the inability to express and show feelings, low self-esteem, and the deprivation of internal security needs.
Źródło:: Roczniki Pedagogiczne; 2017, 9(45), 4; 37-55
2080-850X
Pojawia się w:: Roczniki Pedagogiczne
Dostawca treści:: Biblioteka Nauki

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Tytuł:: Ja-chłopka, ja-miastowa. Doświadczenie migracji ze wsi do miast w pamiętnikarskich relacjach kobiet w Polskiej Rzeczpospolitej Ludowej
From a Peasant to a City Woman. Rural-Urban Migration in Female Diaristic Narrations in Peoples Republic of Poland
Autorzy:: Gospodarczyk, Marta
Powiązania:: https://bibliotekanauki.pl/articles/2034559.pdf
Data publikacji:: 2020-12-30
Wydawca:: Akademia Górniczo-Hutnicza im. Stanisława Staszica w Krakowie
Tematy:: tożsamość
awans społeczny
socjologia wsi
społeczności wiejskie
pamiętnikarstwo
migracja wewnętrzna
identity
Diaries
rural sociology
internal migration
social advancement
rural societies
Opis:: W artykule opisane zostaną procesy przemian tożsamościowych kobiet migrujących ze wsi do miast w latach 50. i 60. w Polsce. Na podstawie analizy danych zastanych – pamiętników – opisane zostaną dwa sposoby kreowania własnej tożsamości w stosunku do społecznego obrazu "wiejskości" i "miejskości", oraz społecznego konstruktu kobiecości w kontekście wiejskim i miejskim. Dwa modele migracji zostaną przedstawione na przykładzie dwóch narracji pamiętnikarskich zanalizowanych za pomocą narzędzi właściwych dla metody biograficznej. Pamiętniki analizowane są w kontekście ówczesnego dyskursu modernizacyjnego, w opozycji do powszechnego binarnego sposobu postrzegania miasta (jako przestrzeni modernizującej się, aktywnej, nowoczesnej) i wsi („zacofanej”, tradycyjnej), a także modeli kobiecości właściwych dla tych dwóch przestrzeni. Zadaniem artykułu jest zwrócenie uwagi na specyfikę kobiecego doświadczenia migracji i opisanie sposobów adaptacji do nowego stylu życia.
This article aims to describe the processes of identity changes of rural-urban women migrants in the 1950s and 60's Poland. Based on an analysis of diaries, two ways of creating one's identity in the context of social images of the rural and the urban, as well as social constructs of femininity in urban and rural settings will be described. Two models of migration process will be presented based on two diaristic narrations, analyzed with tools associated with the biographical method. Diaries will be examined in the context of contemporary modernization discourse, in opposition to conventional binary images of the rural (“backward”, traditional) and the urban (modern, active), as well as femininity models associated with rural and urban spaces. The article aims to present the female experience of migration and ways of adapting to a new lifestyle.
Źródło:: Studia Humanistyczne AGH; 2020, 19, 4; 81-98
2084-3364
Pojawia się w:: Studia Humanistyczne AGH
Dostawca treści:: Biblioteka Nauki

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