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In the paper we tried to estimate the implications and consequences of Basel II for Slovenian banking sector just before its implementation. Our survey indicates that a lot of the Basel II impacts are actually unclear to the banks and even to the regulator. The impact on individual institutions will be driven by their level of sophistication in risk management. Banks claim that implementation of the International Rating Based (IRB) approach requires large initial investments in risk management technologies from the cost perspective as well from the knowledge and data gathering. This could deter small banks from choosing the IRB approach.
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The Catholic Action of the Łomża’s Diocese was erected in 1931, and functioned until 1939, ie. to the moment of the Second World War outbreak. It had well-organized structures, and realized a wide scale activity of religious, economical, cultural, educational (etc.) character. There was put a particularly great accent on its formative work. It was recognized as a crucial condition to any influence of the Catholic Action. There was used a vast range of the materials and formative means such as: organizational meetings, spiritual retreats and exercises, courses of instructions, competitions, reunions, and manifestations. The main purpose of the formation, and an answer to the following question: how much were the presented materials used by the particular departments of C. A., and what influence had they got on the C.A. activity? Katalikų akcija Lomžos vyskupijoje buvo įsteigta 1931 m. ir veikė iki 1939-ųjų, t. y. Antrojo pasaulinio karo pradžios. Katalikų akcija turėjo gerai organizuotas struktūras ir vykdė įvairiopą religinę, ekonominę, kultūrinę bei šviečiamąją veiklą. Didelis dėmesys buvo skiriamas ugdomajai veiklai – tai buvo esminė Katalikų akcijos įtakos sąlyga. Buvo naudojamasi daugybe įvairiopos ugdomosios medžiagos: organizaciniais susirinkimais, dvasine globa ir pratimais, instruktažais, varžybomis, susitikimais ir manifestacijomis. Pagrindinis ugdymo tikslas ir atsakymas į klausimą – kiek šiomis medžiagomis naudojosi paskiri Katalikų akcijos skyriai ir kokią įtaką ji turėjo Katalikų akcijos veiklai.
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Straipsnyje nagrinėjamas šiandienos visuomenėje vyraujantis bendruomenės svarbos nuvertinimas ir iš jo kylantis bendruomeninės Atgailos sakramento dimensijos nesuvokimas. Siekiant šio tikslo, pristatyta bendruomeninės Atgailos sakramento dimensijos reikšmė, analizuotas bendruomenės svarbos nuvertinimas XX a. antrosios pusės – XXI a. pradžios visuomenėje ir atskleista šio nuvertinimo įtaka Atgailos sakramento bendruomeninės dimensijos nesuvokimui. The article treats the influence of depreciation of community’s importance on communal dimension of the sacrament of Penance, prevailing in modern society. With this purpose there is presented meaning of the communal dimension of the sacrament of Penance; is analyzed depreciation of community’s importance in society of late XX – early XXI centuries and is revealed the influence of depreciation of community’s importance on taking in significance of communal dimension of the sacrament of Penance.
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Straipsnyje nagrinėjami šiuolaikiniai lietuvių vestuvių papročiai. Darbas paremtas ankstesnių šaltinių ir tyrinėtojų darbais, 2006–2007 m. Vytauto Didžiojo universitete autorės atliktais lauko tyrimais. Darbo metodai: lyginamoji analizė bei lauko tyrimų metodai. Vestuvių papročiai nagrinėjami dviem aspektais: kaip tautinio tapatumo išsaugojimo bei papročių transformacijos išraiška. The article analyzes the contemporary Lithuanian wedding customs. The article is based on previous sources and field investigation materials gathered by the author in 2006–2007 at Vytautas Magnus University. The methods of the research are comparative analysis and the field research methods. The chief goal of our investigation is to analyze the phenomena of wedding transformation and preservation of national identity.
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Jausmai, būdami žmoniškosios brandos atspindžiu, padeda mums suprasti kankinių vidinį pasaulį. Ekstremaliomis situacijomis jausmai reaguoja daugiau ar mažiau spontaniškai. Kokios emocijos lydi kankinius mirties išvakarėse? Ar jų drąsa ir ryžtas sekti Kristumi yra be svyravimų? Siekiant atsakyti į šiuos klausimus, apžvelgiami žmogaus veiksmuose ir poelgiuose atsiskleidžiantys jausmai, kurie drauge yra asmens vertybių sistemos atspindys ir visiškai susiformavusios asmenybės ženklas. Feelings as a reflection of human maturity help us to understand the inner world of martyrs. In extreme situations, the expression of feelings is more or less spontaneous. What emotions accompany martyrs on the eve of death? Is their courage and resolution to follow Christ unquestionable and without any hesitation? In looking for answers we survey emotions that are disclosed in man’s actions and behavior and which at same time, are the reflection of a person’s value system and a sign of a fully-formed personality.
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Straipsnyje aptariama XX a. pradžios lietuvių katalikų intelektualų puoselėta kooperacijos samprata. Atskleidžiamos jos teorinės ištakos ir rodytos pastangos ją įgyvendinti praktiškai. Parodoma, kad katalikų intelektualai laikėsi pažiūros, jog patikimiausias kelią į ekonominę demokratiją, galinčią užtikrinti visuomenei ir asmeniui ekonominę gerovę, santarvę ir socialinį saugumą, einąs per kooperaciją. The article analyses the conception of cooperation made by Lithuanian catholic intellectuals of XX century beginning. Theoretical fountainheads of this conception are disclosure and endeavours to realize it in practice are demonstrated. According to their attitude cooperation is safe way to economical democracy that could secure individuals and society’s economical welfare, concord and social security.
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Straipsnyje atskleidžiama altruizmo filosofinė mintis ir jos raiška etnopedagoginiame kontekste. Analizuojama filosofinė altruizmo problematika, aptariami altruizmo raiškos bruožai, ryškinami kai kurie altruizmo sklaidos lietuvių tautosakoje momentai. Nustatyta, kad pozityvistinę altruizmo koncepciją sudaro tik psichofiziologiniai impulsai. Toks emocinis altruizmas – nepatikimas, ypač kai reikia apsispręsti už altruizmą, atliekant emociškai nemalonias pareigas. Patikimą angažavimosi altruizmo puoselėjimui bazę teikia krikščioniškoji altruizmo traktuotė. Kadangi tautos kultūros vertybės tiesiogiai siejamos su dvasingumu, tai altruizmas laikomas savaime suprantama ir nuo pat ankstyvosios vaikystės ugdytina lietuvių tautine vertybe. Religinis ugdymas etnopedagoginiame kontekste yra kryptinga pagalba asmens altruizmui plėtoti. Altruizmas bei jo reikšmė socialiai vertingo žmogaus ugdymui etnopedagogikoje yra labai ryškūs. Tautosakos dalis – lietuvių patarlės – tarsi atskleidžia negatyvų požiūrį į altruizmą, tačiau drauge moko apdairumo ir orientuoja į pamatuotą bei saikingą altruizmą. The philosophic idea of altruism and its expression in folk pedagogy context is discovered in the article. Also the philosophic topic of altruism is analyzed and the features of altruism expression are discussed. Some moments of altruism spread in Lithuanian folklore are pointed out. It was discovered that psychophysiology impulses make positivistic conception of altruism. Emotional altruism is not faithful, especially when it is necessary to resolve for altruism, during unfavorable duties. The Christian interpretation of altruism gives the solid basis for altruism engage. Culture values of nation are connected with spirituality. Altruism is conducted as Lithuanian national upbringing value since childhood. Religious upbringing in folk pedagogic context is purposeful help for education of person and his altruism. Altruism and its importance on education of socially beneficial person are very prominent. Lithuanian proverbs as a part of folklore formally as if demonstrate more negative view towards altruism, teach prudence and orient to reasonable and not ultra altruism.
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Straipsnyje, remiantis kūno teologijos mokymu, nagrinėjamas celibatas – susilaikymas nuo santuokos dėl dangaus karalystės. Pateikiama krikščioniško celibato prasmė ir jo pagrindiniai bruožai. Žvelgiama, kaip sprendimas gyventi be lytinio potraukio tenkinimo siejasi su žmogiškąja prigimtimi. Pateikiama žmogaus prigimties samprata ir paaiškinama, kaip ji išpildoma apsisprendžiant įsipareigoti ir gyventi celibatu. Pristatomos idėjos, ko reikia, kad celibatas būtų efektingas ir autentiškai įprasminantis žmogaus gyvenimą. The article analyses celibacy from the point of theology of the body. It presents the meaning and the main futures of Christian continence or celibacy for the kingdom of heaven. The article gives Christian description of human nature and explains how celibacy does not deny it, but fulfills our sexual nature. It also presents readers with ideas what does it take to lead effective celibate life.
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Krikščionybėje išpažįstama, kad yra vienas Dievas, bet Asmenys trys: Tėvas, Sūnus ir Šventoji Dvasia. Iš kur ir kaip kyla šie Asmenys? Straipsnyje aptariami du imanentiniai (vidiniai) kilimai Dieve, t. y. Sūnaus kilimas iš Tėvo gimimo būdu ir Šventosios Dvasios kilimas Tėvo ir Sūnaus vienu kvėpimu. Christianity professes that there is one God but three persons: the Father, the Son and the Holy Spirit. How and where do these persons proceed from? The article discusses two immanent (internal) proceedings within God, i.e. the Son’s proceeding from the Father through birth and the proceeding of the Holy Spirit through the single breath of the Father and the Son.
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O. Milašiaus ir V. P. Bložės kū s k rybai būdinga poetinė judėjimo ir nejudamyb ėjimo ė ės samprata. Konkretūs veiksmo vaizdiniai ir prasminis jų laukas straipsnyje nagrinėjami aktualizuojant teopoetin ėjami ė į ir mitopoetinį kū k rybos akiratį, meditacinį ir simfoninį poemos kaip žanro charakterį. Išeities tašku dviems autoriams lyginti tampa O. Milašiaus studija „Ars Magna“ Magna , šio autoriaus parafrazės V. P. Bložės poezijoje, idėjinis-semantinis bei stilistinis poet ėjinis-ė ų dialogiškumas. Lyginamasis judėjimo perspektyvos nagrin ėjimo ė ėjimas leid ė žia įsigilinti į O. Milašiui būdingą poetinį pokalbio ir apskritai ištarto žodžio simboliškumą, meilės ir judėjimo santyk ėjimo ė į, kū , k no ir gamtos pasaulio reikšmingumą žemiško judėjimo patirtyje ėjimo ė ir jos pėdsakų dsakų dsak turinčios amžinybės įsivaizdavime. Pasirinkta nagrinėjimo perspektyva atskleid ėjimo ė žia savitas metaforiškas bei simbolines ėjimo, vaik ė ščiojimo, tęsinio, rašymo ir namų ieškojimo – svarbiausių veiksmų dviejose V. P. Bložės poemose – sąsajas, simfoninį jų komponavimo pobūdį. Stabtelėjimas, meditacija naktyje ir mirtis V. ėjimas, ė P. Bložės kū s k ryboje iškyla kaip individualios nejudamybės būsenos, atviros ir O. Milašiaus vaizdinijai bei stilistikai. Poetic conception of movement and immobility, concrete images of action and their semantic field characteristic to the creative works of O. Milašius and V. P. Bložė has been analyzed in the article actualizing theopoetic and mythopoetic horizon of the creative works. O. Milašius’ study „Ars Magna“, his paraphrases in V. P. Bložė’s poetry, ideological semantic and stylistic dialogality of the poets have become the point of the comparison of the two authors. Comparative analysis of the perspective of movement allows seeing into topics characteristic to O. Milašius: poetic symbolism of conversation and of the uttered word in general, the relation between love and movement, the significance of body and nature in the experience of earthly movement and in the imagination of eternity having the traces of the latter. The chosen perspective of analysis reveals peculiar metaphorical and symbolical relations of going, walking, continuation, writing and searching for home – the main actions in two V. P. Bložė’s poems, and the symphonic character of their composition. Halt, night meditation and death in V. P. Bložė’s creative works manifest as individual states of immobility and are also open to O. Milašius’ imagery and stylistics.
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The restitution of property is one of the most significant steps of the democratic government after of the overthrow of the authoritarian regime. It represents an important presumption for the political and moral recovery of the Serbian society which was for decades under the thumb of an authoritarian, partisan state and the condition for building the modern democratic society. The Restitution of Property Act and following acts which should mark a break with the practice of violation of human rights in the past long since became reality in other transitional countries. In Serbia seven years after the fall of the Milosevic authoritarian regime there is still no social consensus concerning the adoption of a Restitution of Property Act; thus, Serbia is today the only post communist country in South East Europe which did not pass a Restitution of Property Act. In this context the Government of the Republic of Serbia through the competent ministry, the Ministry of Finance, referred for a public debate on the draft Restitution of Property Act. The public debate lasted during October and November 2007. This article is the overview of author's presentation at the round table of the magazine Hereticus concerning the draft act. On that occasion the author dealt with the issue of restitution as a measure of legal overcoming of the authoritarian past in Serbia and tried to enlighten the audience on the causes of long delays of Serbia in passing this important act.
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On reader's possible question of why is it necessary to discuss the relationship between the tradition and the modernity - here and now - the answer is simple: In addition to this being an "eternal question" (dating back to Ancient Greece and Rome) one can, on daily basis, witness numerous examples that clearly indicate the current actualisation of this relationship in its most disastrous forms. As so many times before in its history Serbia finds itself again on a big crossroad between (possible) European (post)modern future and a xenophobic, nationalist and tribal-collectivist past. Although this dilemma seems to be resolved on the (official) external political level in favour of (pro) European Serbia, the internal level of analysis suggests much more complex picture. The study of different layers of social reality (including the normative and societal levels) points towards conflicting visions of the Serbian present and future. So what is really happening with Serbian society? In which direction in Serbia headed? These questions are directly related to attitudes and values towards the tradition. In other words these questions are deeply linked to aggressively re-actualised traditional contents which not only do not correspond with the processes of democratic (post) modernization, but often stand in stark opposition to these very processes. The tradition under critique here mostly belongs to the worst part of our tradition or even "invented tradition", that is quasi-tradition. Rooted in the lack of basic knowledge this form of quasi-tradition is often nothing more than an instrument of the crude manipulation of the popular folk tradition. Supported intensively by the mass media these quasi traditional forms find their expression in "organic collectivism", ethno-philetism, clericalism, patriarchal totalitarianism, philistine spirit, xenophobia, spite, extremism and varieties of primitivism and profanity. Just as in previous historical periods this time again patriarchal culture, religious conservatism and political extremism go hand in hand. The central question here is how one can renew and articulate in the public discourse those segments of our tradition which are rooted in rationalism, Enlightenment and are based on liberal and universal values including tht openness towards the Other and different. It is these values that can certainly constitute the backbone of the processes of (post)modernisation of Serbia.
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A state is not obliged to undertake restitution. Nor were the victims of confiscation of property due to ideological reasons entitled to a restitution of property right. However, the state obliged itself to restitution, most lately with the Act on Recording and Reporting of Confiscated Property from 2005. This Act regulates more than could be concluded from its title; it created a firm legal expectation of restitution which went beyond the point of no return and at the same time determined the restitution method - the restitution of confiscated property and compensation for confiscated property (I). This restitution method was applied by the Act on Restitution of Property to Churches and Religious Communities from 2006. Neither the latter statute nor the draft General Restitution of Property Act (November 2007) use the possibility, created with the annulment of the of state property monopoly at vacant land for building purposes, to restore a principle of "superficies solo cedit". Moreover, the draft does not follow how the Act on Restitution of Property to Churches and Religious Communities elaborated the denationalisation method by undertaking restitution and compensation. Instead, it discriminates against all other beneficiaries of restitution since they would not receive compensation when a church would get it; since they would be compensated for a smaller amount and under the less favourable terms than those that apply to the church; finally since they would be compensated within the limits of previously defined funds, while no such restriction applies to the church. As long as there is a different regime for the church, discrimination of others will be contrary to the prohibition of discrimination, since there is no justification for this in any objective and reasonable sense and moreover it is disproportionate (II). However, it is not only that in this manner the draft is contrary to the Constitution and the European Convention on Human Rights and Fundamental Freedoms. It is in violation of these acts by annulling, without necessary and justified reason (general interest) and without any compensation, right of lease and easements; in this manner it violates guaranteed right to peaceful enjoyment of possession (IV). The Constitution is additionally violated by prohibited retroactive annulment of legal transactions concerning the disposal of nationalised property; moreover, it violated by prescribing retroactive responsibility for damages on the basis of distinctive presumption of innocence (III). If all these provision become law in force the Restitution of Property Act represents an illegal means for achieving a legitimate objective. In relation to this, other weaknesses are less serious: missing and inappropriate provisions (V). In its current form the draft act cannot put an end to great expectation of legal and certain restitution of property (VI).
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