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Wyświetlanie 1-15 z 408
Tytuł:
Kino nowej pamięci : obraz II wojny światowej w kinie polskim lat 60.
Autorzy:
Zwierzchowski, Piotr (1972- ).
Współwytwórcy:
Uniwersytet Kazimierza Wielkiego (Bydgoszcz). Wydawnictwo. pbl
Data publikacji:
2013
Wydawca:
Bydgoszcz : Wydawnictwo Uniwersytetu Kazimierza Wielkiego
Tematy:
II wojna światowa (1939-1945)
Film polski
Tematy i motywy
Film polski tematyka 1956-1989 r.
Opis:
Bibliogr. s. [306]-322, filmogr. s. [298]-305. Indeksy.
Dostawca treści:
Bibliografia CBW
Książka
Tytuł:
Polish Independent Carpathian Rifle Brigade in the siege of Tobruk
Polska Samodzielna Brygada Strzelców Karpackich podczas oblężenia Tobruku
Autorzy:
Zuziak, Janusz
Powiązania:
https://bibliotekanauki.pl/articles/33537926.pdf
Data publikacji:
2022
Wydawca:
Polski Uniwersytet na Obczyźnie w Londynie
Tematy:
II wojna światowa
Afryka
Tobruk
Samodzielna Brygada Strzelców Karpackich
gen. Stanisław Kopański
Opis:
12 kwietnia 1940 roku gen. dyw. Władysław Sikorski, Naczelny Wódz Sił Zbrojnych RP, wydał pisemny rozkaz w sprawie sformowania Brygady Strzelców Karpackich. Na miejsce jej zorganizowania władze francuskie wyznaczyły obóz wojskowy w pobliżu Homs, na granicy syryjsko-libańskiej. Upadek Francji w czerwcu 1940 roku zakłócił proces organizacji polskiej jednostki. W tej sytuacji płk Stanisław Kopański zdecydował, że Brygada natychmiast przemaszeruje do Palestyny i zostanie podporządkowana siłom brytyjskim. Dowództwo angielskie zdecydowało się użyć Brygady do obrony Tobruku. W ramach operacji „Treacle” do Tobruku przetransportowano 6116 żołnierzy. Bohaterskie zmagania polskiej Samodzielnej Brygady Strzelców Karpackich w obronie Tobruku zakończyły się po 110 dniach ciężkich walk na pustyni. Brygada zapisała w ten sposób piękną kartę w historii polskiej armii.
Źródło:
Zeszyty Naukowe PUNO; 2022, 1; 45-59
2052-319X
Pojawia się w:
Zeszyty Naukowe PUNO
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Uniwersytet nie tylko polski. Jeden z ostatnich śladów Rzeczypospolitej Jagiellońskiej – Uniwersytet Stefana Batorego w Wilnie – nadal czeka na swoją rzetelną monografię.
Autorzy:
Żukowski, Przemysław Marcin
Powiązania:
https://bibliotekanauki.pl/articles/436551.pdf
Data publikacji:
2017
Wydawca:
Uniwersytet Pedagogiczny im. Komisji Edukacji Narodowej w Krakowie
Tematy:
Uniwersytet Stefana Batorego w Wilnie
Uniwersytet Wileński
Druga Rzeczpospolita
Litwa
Wilno
historia Polski 1918–1939
historia Litwy 1918–1939
historia nauki
Opis:
The paper contains a review of M. Gawrońska-Garstka’s book about Stefan Batory University in Vilnius. The book was published in 2016 and, in my opinion, can’t be called monograph, due to several shortcomings. The author did not use the basic sources. After analyzing the “Bibliography” it become obvious that 80% of the signatures from the Lithuanian archive (f. 175) are not cited in the text. The language of the peer-reviewed book is infantile. Sentences are general and says nothing new. Style is illogical. Lack of ability to put up thesis and draw conclusions is blatant. Therefore, the book should not be considered scientific work as it contributing nothing to the history of USB.
Źródło:
Res Gestae. Czasopismo Historyczne; 2017, 4; 203-221
2450-4475
Pojawia się w:
Res Gestae. Czasopismo Historyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Nauczanie języka polskiego jako obcego wśród osób duchownych – wyzwania i rozwiązania. Studium przypadku
Teaching Polish as a Foreign Language to Clergymen – Challenges and Solutions. A Case Study
Autorzy:
Zioło-Pużuk, Karolina
Powiązania:
https://bibliotekanauki.pl/articles/2086862.pdf
Data publikacji:
2021-10-23
Wydawca:
Uniwersytet Gdański. Wydział Filologiczny
Tematy:
język polski jako obcy
potrzeby szkoleniowe
nauczanie języka specjalistycznego
język polski jako obcy dla osób duchownych
Polish as a foreign language
teaching Polish as a foreign language to clergymen
learning needs
LSP (language for specific purposes)
Opis:
Artykuł prezentuje wyniki badań dotyczących potrzeb szkoleniowych w zakresie nauczania języka polskiego jako obcego prowadzonych w grupie księży doktorantów z krajów Afryki studiujących na Wydziale Teologicznym UKSW w Warszawie. Przeprowadzone badanie potrzeb stało się podstawą do zaprojektowania skryptu do nauki języka polskiego jako obcego dla osób duchownych zatytułowanego Szczęść Boże!, którego pierwsza część ukazała się w 2021 r. Artykuł przedstawia, jak otrzymane wyniki badania potrzeb wpłynęły na konstrukcję podręcznika oraz programu nauczania.
The article presents the results of the learning needs analysis concerning teaching and learning Polish as a foreign language conducted among a group of priests — PhD students from African countries studying at the Faculty of Theology at the Cardinal Stefan Wyszyński University in Warsaw. Presented research became the basis for designing a script for teaching Polish as a foreign language for clergy entitled God Bless You!, the first part of which was published in 2021. The article presents how the results of the needs analysis influenced the structure of the textbook and the curriculum.
Źródło:
Język - Szkoła - Religia; 2021, 16; 188-198
2080-3400
Pojawia się w:
Język - Szkoła - Religia
Dostawca treści:
Biblioteka Nauki
Artykuł
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.
Dostawca treści:
Biblioteka Nauki
Książka
Tytuł:
Percepcja zwycięskiej wizji maryjnej kard. Augusta Hlonda w posłudze pasterskiej Prymasa Stefana Wyszyńskiego i błogosławionego Jana Pawła II
Perception of the Victorious Marian Vision of Cardinal August Hlond in the Pastoral Service of the Primate Stefan Wyszyński and of Blessed John Paul II
Autorzy:
Zimniak, Stanisław
Powiązania:
https://bibliotekanauki.pl/articles/31339418.pdf
Data publikacji:
2011
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Maryja
Chrzest Polski
Wielka Nowenna
„niewola miłości Maryi”
kard. August Hlond
kard. Stefan Wyszyński
Bł. Jan Paweł II
Mary
Baptisim of Poland
the GreatNovena
the “slavery” of the love of Mary
Cardinal August Hlond
Cardinal Stefan Wyszyński
Blessed John Paul II
Opis:
This contribution sets out to present an interesting aspect of the life of Card. Augusto Hlond, which shows his unfailing faith in the intercession of Mary in the history of mankind. It is an examination of the impact of the prophetic vision of the victory of Mary over the atheistic communist political system, which Card. Hlond had before he died. The socio-political circumstances of the origin of that way of seeing things are mentioned. At the centre of the study is the extraordinary effects in the pastoral activity of Card. Wyszyński and the Polish Bishops. In fact Card. Wyszyński recognised the powerful unaccustomed creative force of the prophecy of Mary of Victory in planning and implementing an extremely effective pastoral programme of moral renewal and of the evangelisation of Polish society, especially in view of the preparation of the Polish Nation for the Millennium of Baptisim (1966), through the Great Novena to the Madonna. This Marian dimension of pastoral activity – that, despite the criticisms, was totally concentrated on Christ – also made a decisive contribution to what non-Catholics were saying in the defence of the freedom of Polish citizens, and received a positive response outside Poland. In addition to that, the article also refers to the perception of this Marian prophecy in the Petrine ministry of John Paul II, who on not a few occasions mentioned this victorious vision of Mary by Card. Hlond. Although it is not spoken of explicitly, nevertheless a direct connection between Hlond, Wyszyński and John Paul II is to be understood: the particular Marian dimension of their pastoral activity. The link is explicitly confirmed in the three stained glasss windows – containing their images – placed in the second section of the chapel that contains the venerated Icon of the Black Madonna (Częstochowa–Jasna Góra).
Źródło:
Roczniki Teologii Moralnej; 2011, 3; 113-129
2081-1810
Pojawia się w:
Roczniki Teologii Moralnej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Stanowisko prymasa Hlonda wobec systemów totalitarnych: niemieckiego i sowieckiego
Primate Hlond’s Stance on the Nazi and Soviet Totalitarian Regimes
Autorzy:
Zimniak, Stanisław
Powiązania:
https://bibliotekanauki.pl/articles/31339821.pdf
Data publikacji:
2013
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Prymas Polski kard. August Hlond
koncepcja państwa
promotor przyjaznych relacji z Niemcami
niemiecki narodowy socjalizm
komunistyczny totalitaryzm sowiecki
Primate of Poland Cardinal August Hlond
conception of the state
promoter of friendship with the German nation
Nazi National Socialism
Soviet Communist totalitarianism
Opis:
The main theme of the present article is the stance taken by Primate Hlond on the Nazi and the Soviet totalitarian regimes, as inferable from selected writings and public addresses he made in the period just before the outbreak of World War II. His assessment of the regimes is negative, and he definitively condemned both of them. In his addresses, he focused more on Communism, which he considered the greatest threat to humankind for its ideological background. The Primate concentrated on analysing the ideological grounds of the two totalitarian systems, without delving into their structural make-up. He expounded the philosophical, anthropological and cultural premises of the two aggressive ideologies of the 20th century. He accused them of a falsified vision of man and state. In this vision, the main ambition of man is to be in power and to dominate others. Undeniably, Hlond’s ideas coincide directly with the views of Pope Pius XI. In view of the fact of their frequent encounters, it is not irrational to assume that they exchanged their views on that matter. Hlond’s texts reveal a genuine sense of anxiety with the endangerment of the world’s peace, brought about by the two ideologies in question. Hence, on his visits to Germany and other countries, he did his best to mobilize the Church there - as well as the cultural milieus - to oppose the growing German National Socialism and the Soviet Bolshevism, pointing out a global cataclysm that these ideologies had power to evoke.
Źródło:
Roczniki Historii Kościoła; 2013, 5; 219-244
2080-8526
Pojawia się w:
Roczniki Historii Kościoła
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Czynniki sukcesu e-government – perspektywa Polski i województw
Critical Success Factors for e-Government: Perspectives of Poland and Its Provinces
Autorzy:
Ziemba, Ewa
Papaj, Tomasz
Jadamus-Hacura, Maria
Powiązania:
https://bibliotekanauki.pl/articles/956695.pdf
Data publikacji:
2015-02-02
Wydawca:
Uniwersytet Warszawski. Wydawnictwo Naukowe Wydziału Zarządzania
Tematy:
e-government
critical success factors
success
public administration
Polska
Opis:
Artykuł przedstawia wyniki badań1 nad krytycznymi czynnikami sukcesu (CSFs) elektronicznej administracji publicznej (e-government). Celem wieloetapowych badań było zidentyfikowanie CSFs dla e-government w przekroju Polski i poszczególnych województw. W pierwszej części artykułu scharakteryzowano e-government i zdefiniowano sukces e-government. Następnie wskazano na teorię CSFs jako przydatną w identyfikacji czynników wpływających na sukces e-government. W drugiej części artykułu zaprezentowano katalog CSFs oraz zidentyfikowano czynniki krytyczne dla e-government w Polsce. Projekcji czynników dokonano również w ujęciu szesnastu województw. Artykuł kończą konkluzje oraz wskazanie kierunków dalszych prac.
This paper presents the results of research on critical success factors (CSFs) for e-government. The aim of the multi-stage research was to identify CSFs for e-government in Poland and its provinces. The paper continues as follows. Firstly, it clarifies the concept of e-government and explains the e-government success. Secondly, the theory of CSFs is shown as a basis for identifying factors for e-government success. Thirdly, the paper presents CSFs for e-government in Poland and its 16 provinces. The paper concludes with a discussion on research findings, implications, and avenues for further research.
Źródło:
Problemy Zarządzania; 2015, 2/2015 (52), t.1; 176-191
1644-9584
Pojawia się w:
Problemy Zarządzania
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
The Legal Position of the National Bank of Poland as a Guardian of the Value of Money in the Light of Normative Determinants of Monetary Order
Pozycja prawna Narodowego Banku Polskiego jako strażnika wartości pieniądza w świetle normatywnych uwarunkowań ładu pieniężnego
Autorzy:
Zdyb, Marian
Powiązania:
https://bibliotekanauki.pl/articles/31348116.pdf
Data publikacji:
2023
Wydawca:
Uniwersytet Marii Curie-Skłodowskiej. Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej
Tematy:
National Bank of Poland
guardian of the value of money
inflation
Polish Constitution
normative determinants of monetary order
Narodowy Bank Polski
strażnik wartości pieniądza
inflacja
Konstytucja RP
normatywne uwarunkowania ładu pieniężnego
Opis:
The article concerns an issue of great significance from the point of view of contemporary challenges. The primary objective is to identify problems and legal instruments which are of fundamental importance in the perspective of the central bank’s tasks concerning the protection of the value of money and the maintenance of a stable price level, as defined in the Act on the National Bank of Poland (the NBP) and in Article 227 (1) of the Polish Constitution. In this context, it is important to understand the problem of the value of money in general and to give due consideration to the legal status of the NBP in the context of building monetary order and the legal possibilities of its operation in this area. Undoubtedly, an important attribute of the NBP is its legally guaranteed independence from all state authorities and the formulation of its basic forms of action within the framework of the legal system. Fundamental to the problem identified in the title of this article is undoubtedly an understanding of the basic legal instruments used by the NBP to protect the value of money. These include in particular: the determination and implementation of monetary policy, the prevention of excessive inflation and the increase in the prices of goods and services, as well as the use of interest rates in the process of stabilizing the value of money and price formation. The question of issuing money, especially when we are dealing with money overprinting, becomes a separate problem. In conclusion, it should be stated that concern for monetary order is an essential element in building the foundations of economic, financial, social and legal order in the state. The work uses primarily the dogmatic method and, to a lesser extent, other methods as well.
Artykuł dotyczy problematyki o dużej doniosłości z punktu widzenia współczesnych wyzwań. Celem podstawowym jest identyfikacja problemów i instrumentów prawnych, które mają podstawowe znacznie w perspektywie określonych w ustawie o Narodowym Banku Polskim (NBP) oraz w art. 227 ust. 1 Konstytucji RP jego zadań dotyczących ochrony wartości pieniądza i utrzymania stabilnego poziomu cen. Istotne w tym kontekście jest zrozumienie problemu wartości pieniądza w ogóle i właściwe podejście do statusu prawnego NBP w kontekście budowania ładu pieniężnego oraz prawnych możliwości jego działania w tym zakresie. Niewątpliwie istotnym atrybutem NBP w tym zakresie jest prawnie gwarantowana jego niezależność od wszelkich organów państwa oraz wyartykułowanie w ramach systemu prawa jego podstawowych form działania. Podstawowe znaczenie dla problemu określonego w tytule artykułu ma niewątpliwie zrozumienie w praktyce działania NBP podstawowych instrumentów prawnych w zakresie ochrony wartości pieniądza. Należy do nich w szczególności zaliczyć: ustalanie i realizację polityki pieniężnej, zapobieganie nadmiernej inflacji oraz wzrostowi cen towarów i usług, a także wykorzystanie stóp procentowych w procesie stabilizacji wartości pieniądza i kształtowania cen. Oddzielnym problemem staje się kwestia emisji pieniądza, zwłaszcza gdy mamy do czynienia z jego dodrukowywaniem. W konkluzji należałoby stwierdzi, że troska o ład pieniężny jest kluczowym elementem budowania podstaw ładu gospodarczego, finansowego, socjalnego i prawnego w państwie. Chociaż artykuł koncentruje się i opiera na prawie polskim, to jednak posiada również wartość poznawczą ujmowaną w perspektywie ponadnarodowej. W pracy zastosowano przede wszystkim metodę dogmatyczną, a w mniejszym zakresie także inne metody.
Źródło:
Studia Iuridica Lublinensia; 2023, 32, 3; 279-303
1731-6375
Pojawia się w:
Studia Iuridica Lublinensia
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ze studiów nad późnośredniowieczną epigrafiką. O trzech XV-wiecznych płytach nagrobnych z obszaru współczesnej Polski
Autorzy:
Zdrenka, Joachim
Powiązania:
https://bibliotekanauki.pl/articles/28710878.pdf
Data publikacji:
2023
Wydawca:
Uniwersytet Gdański. Wydawnictwo Uniwersytetu Gdańskiego
Tematy:
late medieval epigraphy
tombstones
Siedlnica
Żagań
Opis:
The aim of this text was to verify the current state of research and broaden the knowledge concerning late medieval tombstones from the area of contemporary Poland. Relatively verified readings of epigraphic inscriptions from three tombstones: one from Siedlnica and two from Żagań, have been read and published in it for the very first time. The tombstone from Siedlnica from 1448 is so far the oldest registered tombstone with a German inscription from the area of the Kingdom of Poland in the period before 1454–1466 (until the incorporation of Prussia). It was already known, but the reading of the inscription’s content was unsatisfactory. A similar verification was carried out in the case of Katharina von Miltitz’s tombstone plate from Żagań dating back to 1479. It was also known to previous researchers of the issue. Whereas, the Jakob Lichtenberg’s tombstone from 1419, developed by us, was introduced into the scientific circulation for the first time. In addition to strictly epigraphic knowledge, a better elaboration of these sources also enriches the knowledge in the field of prosopography and genealogy of people who have been commemorated by them.
Źródło:
Studia z Dziejów Średniowiecza; 2023, 26; 404-420
2544-2562
Pojawia się w:
Studia z Dziejów Średniowiecza
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Categorization of foreigner groups by their labeling (based on the analysis of the Polish press discourse)
Kategoryzowanie grup cudzoziemskich wyrażające się w ich nazywaniu (na podstawie analizy polskiego dyskursu prasowego)
Autorzy:
Zarzycka, Grażyna
Powiązania:
https://bibliotekanauki.pl/articles/47242890.pdf
Data publikacji:
2012
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
polski dyskurs prasowy
postawy
wizerunek prasowy
nazywanie
kategoryzowanie
metafory w dyskursie prasowym
cudzoziemcy
Łódzka Wieża Babel
Polish press discourse
attitudes
media image
labeling
metaphors in press discours
foreigners
the Babel Tower of Łódź
Opis:
This socio-cultural analysis will be focused on defining logical criteria serving the authors of press articles for labeling different ethnic groups connected with the School of Polish for Foreigners at the University of Łódź who live in Dormitory No. 14 (the so-called ‘Babel Tower of Łódź’, i.e. BTŁ). Also, the naming strategies applied in the description of dark-skinned people and the press image of foreign students’ residence will be discussed, as embodied in conventionalized expressions and metaphors. The collection of press texts consists of 150 articles written between 1989–2003 such as news, reports, and essays in which the main or subordinate topic is either the inhabitants of the Babel Tower of Łódź or the Babel Tower itself. This analysis shows that journalists, by repeating the same patterns of labeling ethnic groups, are most responsible for producing negative mental scripts in the readers’ minds.
Celem tej socjokulturowej analizy dyskursu jest określenie kryteriów logicznych, służących autorom tekstów prasowych do nazywania grup etnicznych, które reprezentowali słuchacze Studium Języka Polskiego dla Cudzoziemców UŁ, mieszkający w XIV Domu Studenckim, nazywanym popularnie Łódzką Wieżą Babel (ŁWB). Kolejne jej cele to wyodrębnienie strategii nominacyjnych stosowanych do opisu osób czarnoskórych oraz wyrażeń metaforycznych używanych w opisie siedziby studentów zagranicznych UŁ. W korpusie analizowanych tekstów znajduje się 150 artykułów opublikowanych w latach 1989–2003, których wiodącym tematem była ŁWB lub jej mieszkańcy. Analiza ta pokazuje, że to dziennikarze, nieustannie powielając te same wzorce nominacyjne, są w największym stopniu odpowiedzialni za wykreowanie w umysłach czytelników negatywnych skryptów mentalnych o określonych grupach etnicznych i samej ŁWB.
Źródło:
Acta Universitatis Lodziensis. Kształcenie Polonistyczne Cudzoziemców; 2012, 19; 131-143
0860-6587
2449-6839
Pojawia się w:
Acta Universitatis Lodziensis. Kształcenie Polonistyczne Cudzoziemców
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dialog międzykulturowy. Teoria oraz opis komunikowania się cudzoziemców przyswajających język polski
Autorzy:
Zarzycka, Grażyna
Powiązania:
https://bibliotekanauki.pl/articles/679830.pdf
Data publikacji:
2000
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
komunikacja interkulturowa
dialog międzykulturowy
lingwakultura
komunikacja w języku polskim jako obcym
strategia komunikacyjna
przyswajanie języka polskiego jako obcego
Źródło:
Acta Universitatis Lodziensis. Kształcenie Polonistyczne Cudzoziemców; 2000, 11; 3-176
0860-6587
2449-6839
Pojawia się w:
Acta Universitatis Lodziensis. Kształcenie Polonistyczne Cudzoziemców
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Punkty za inteligenckość. Agaty Zysiak rekonstrukcja historii Uniwersytetu Łódzkiego a rola PRL w umocnieniu inteligenckiej hegemonii
Points for Belonging to the Intelligentsia: Agata Zysiak’s Reconstruction of the History of the University of Łódź and the Role of the PPR in Strengthening the Hegemony of the Intelligentsia
Autorzy:
Zarycki, Tomasz
Powiązania:
https://bibliotekanauki.pl/articles/1372997.pdf
Data publikacji:
2018-03-26
Wydawca:
Polska Akademia Nauk. Czytelnia Czasopism PAN
Tematy:
intelligentsia
social structure
elite
social change
history of Poland after the Second World War
university
education
inteligencja
struktura społeczna
elita
zmiana społeczna
historia Polski po drugiej wojnie światowej
edukacja
uniwersytet
Opis:
The departure point for the author’s reflections is Agata Zysiak’s book entitled Punkty za pochodzenie. Powojenna modernizacja i uniwersytet w robotniczym mieście [Points for Class Origin: Post-War Modernization and the University in a Working-Class City] (2016). He develops his earlier ideas on the role of the intelligentsia in Poland’s social hierarchy, particularly in connection with the world elite, which, after Bourdieu, he calls the “field of power.” Zysiak’s analyses provide him with arguments for the statement that the period of the Polish People’s Republic can be treated, in multiple dimensions, as having strengthened the position of the intelligentsia and especially of selected milieus within it. Zysiak’s proposed description of the “university in a workers’ city” produces a picture of the triumph of the intelligentsia-elite, whom the new institution of higher learning effectively forms into a successive tool for the strengthening of its privileged status. It also, in the author’s opinion, a factor in the failure of the “new bourgeoisie,” that is, the parts of the middle class that after the periods of modernization reforms had large hopes of maintaining both their status and financial privileges. At the same time, in opposition to the traditional intelligentsia, the new bourgeoisie overlooked the classic distinction games of the elite and believed in the compensatory strength of the manifestation their — usually recently — acquired material resources. The author also reflects on the current picture of Polish scholarship.
Źródło:
Kultura i Społeczeństwo; 2018, 62, 1; 231-250
2300-195X
Pojawia się w:
Kultura i Społeczeństwo
Dostawca treści:
Biblioteka Nauki
Artykuł
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