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The article analyses the main theoretical models of social justice in contemporary society. The aim of the research is to reach conclusions on the conceptual and functional relationship between the modern concept of the rule of law and social justice.
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In order to understand social reforms regarding women’s rights in nineteenth century India, one needs to begin by taking a look at the ideas of “rule of law” and at the “rule of colonial difference”, which animated legislation initiatives in the field of gender and discrimination in colonial India.
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In this chapter I will discuss the role that Mircea Eliade had, as an exponent of the generation, in the interwar Romanian culture in general and the humanist thinking in particular, under two challenges, the historical and the political. Between the two tendencies crystallized in the Romanian interwar period, philosophical universalism and autochthonism, Mircea Eliade intuits that, after the achievement of the national unity on December 1, 1918, the Romanian culture must assume a new direction. Between the first tendency, which understood that the specificity of modernity lies in the universality of truth beyond the national specificity, and the second interested in deciphering the "Romanian vein" in the cultural and philosophical capitalization of ethnicity, Eliade projects the destiny of national culture in the universal dimension, considering that Romania's destiny must be a cultural one, and our cultural modernity should by represented by the "universal man". Eliade's project, perhaps, was doomed to failure or had a partial and unfinished character, and modernity understood as cultural universalization was only the awareness of a trend that, under the "terror of history", did not materialize. But he became a personal project that Mircea Eliade assumed through the hermeneutics of the world's religions and the understanding of homo religiosus and "total man".
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In an attempt to capture the beginnings of modernity in Mircea Florian's philosophy (and, implicitly, in Romanian philosophy in the twentieth century) we start from the philosophy of recessiveness developed by the Romanian thinker and discuss, for a start, the relationship between philosophy and nation, on the one hand , and the relationship between Romanian philosophy and universal philosophy, on the other hand. In both cases, the recessive ratio indicates a duality. Philosophy means infinity, generality, totality, and the nation expresses the essence, the real, the individual. The dominant term is philosophy, and the nation is recessive. Mircea Florian accentuated the state of Romanian philosophy through a series of rules of philosophical conduct, thus affirming its autonomy from other fields of spirit and recognizing its existence in a national context.
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The article addresses the need to form the aesthetic taste of primary school students, as the presence of arts in education is based on the need to create a cultural capital, with all the associated positive effects, but also to pursue the collateral benefits that arts insertion can have on learning, teaching and assessment of certain school subjects. The formation of cultural consumer behaviors and of a cultural capital market are objectives of modern didactics, as it is found in all normative regulations based on the concept of aesthetic taste. Being an objective of aesthetic education, aesthetic taste is required to be achieved through all types of teaching and extracurricular activities in order to form intellectual feelings, moral beliefs and other aspects of the structure of human personality. The cultivation of sensitivity through aesthetic taste ensures favorable premises for the realization of the educational ideal.
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The famous writing Communing with himself of the Roman Emperor Marcus Aurelius reveals itself to us today as a work of present interest, not only seen as a philosophical guide for the state rulerʼs life, but also under the feature of a psychological handbook sui generis that regulates the communication between rational beings and their self, and the world, in every historical time. This aspect has been grasped by Gabriel Liiceanu, who writes that Communing with himself is a treatise on techniques of improvement and restraint of oneʼs ego. But the remarkable thing is that the desideratum to acquire and improve the control on the egoʼs adverse phenomena (such as, for instance, carelessness, hatred, envy, the desire for revengeor glory etc.) applies both to sovereigns and their subjects (common people). In our view, the major consequence of this controlʼs success – in exceeding the Stoic presuppositions of Marcus Aurelius – is a better communication with others and with the self, the last one being made better just through the improvements of the first one.
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Two translation procedures from the 12th century are the subject of consideration in this critical essay: the way in which Anselm of Havelberg’s debates were translated in Constantinople in 1136 and the reading by Gerhoh of Reichersberg and his followers of the resolutions of the Synod of the Church in Constantinople in 1166. The aim of the analysis is to refute the widely held view that the nature of Latin translations in the 12th century was constantly the execution verbum pro verbo.
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The gesture of leaving a given environment/milieu or an exteriorization of "interiority" and "subjectivity" is as risky as that of suicide to understand death. Forgetting, ultimate sincerity, exaltation, deconstructive memory could be quite unexpected and unwanted forms of death by anchoring in an unknown port marked by anxiety, or eviscerating an eye, that is, restricting vision, vision and creative imagination under the tyranny of the ideas. I added three individual models. "Notebooks" are a threshold, e.g. a space for intermediation, exit or entry, or stumbling. The warning in the pavilion would sound like this: We can be guided by utopias and generous ideas, but they can degrade, becoming ideologies that lead to dystopias, nihilism, disasters, frustrations and self-frustrations, regrets. "Let's leave the door open for us," Theodor W. Adorno urges us somewhere in A Message from The Bottle, that is, to leave neither hope nor the possibility of returning to ourselves, that is, after the beautiful Romanian saying of "come to our senses", to return to our (human) nature.
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In Chrysostom’s exegetical works, we find the main rules of hermeneutics, which must consider for a correct interpretation. Even if it is an inspired book and the lead author is God, the Bible is the result of cooperation between divinity and humanity. Like Jesus Christ was incarnated in human flesh, so the Word was "incarnated" in the letter of Scripture, to be accessible for his creature. Thus, the external form (the letter) is the human component, instead, the spiritual meaning, the spirit of Scripture reveals the divine Author. The interpretation of Scripture is an activity that must be carried out, combining both intellectual faculties, but especially spiritual ones. As a first step to deepening, Chrysostom recommends all Christians to read the Bible daily, incessantly. The riches found in this book, must be, then, spread to others, so that, they share the benefit of God's Word, so necessary for human life. All these divine precepts must not remain only at the level of thought or word, but these must be translated into deeds. The Bible is a book that should be lived, and through his life, Chrysostom has shown that this is possible. To discover the meaning of Scripture, Chrysostom was used historical and literal meaning. Because of this, he will be considered: the exponent of this method of biblical interpretation. However, Chrysostom calls for closer scrutiny to penetrate the meaning of Scripture and he recognizes the existence of a spiritual sense. By his exegesis Chrysostom has made important contributions to clarify the biblical texts but also to establish rules for the interpretation of the Bible. By his exegetical works, Chrysostom remained forever a model and an authority. .
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The purpose of this paper is to present the dimension of the Eucharistic education in two directions: first, to determine that the Eucharist as the chief factor of Christian Education as viewed by some Orthodox authors; second, to revel the position of some Holy Fathers, concerning the importance of the Holy Eucharist for education. The introduction points out that the pivot of Christian upbringing is man’s incorporation into the living Body of Christ in the sacrament of the Holy communion trough faith, communion, and grace of the Holy Spirit. Christian authors emphasize the fact that the goal of Eucharistic upbringing is achieving on over all alteration of the person which means transformation of the human mind, heart and will. The most important part of this process is the alteration of the heart as viewed by the Holy Fathers quoted in this paper, namely, St. John Chrysostom, St. Gregory Palamas and St. John Damascene, St. John of Kronstadt . The inference from their writings synthesizes the chief aspects of Eucharistic education which are: reaching „deification", acquiring the Holy Spirit as well as changing one’s life trough thanksgiving, repentance for wrongdoing and love for God and the fellowmen.
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The article presents one of the most significant psychological aspects experienced by the military during their operations – ethics and morality. Thus, it dives deeper into the idea of “war psychology”, to then analyse the biggest ethical and moral dilemmas of the military during battle. Far from exhausting the subject, the article wants to draw attention to the fact that, in the end, the military is still human, and in the absence of adequate preparation for combat and adequate post-action psychological support at the end of the conflict, moral wounds can appear, which, most of the time, are as painful and devastating as the physical ones.
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The influence of radical islam is spreading not only in the Middle East but also around the rest of the world. With the surge of the terrorist attacks in Europe, the Middle East, Africa and USA, commited in the name of radical organizations such as Islamic State and Al Qaeda, there is an urgent need of finding a solution to counter radicalization among the muslim population and converts around the world. In this paper the roots of the modern doctrine of the radical islam are explained as well as the reason why sufism can be used as an instrument to fight the radicalization in islam.
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Entertainment is a particular area of public communication, due to the aesthetic component of the messages. Artistic expression is primarily about emotionality, not rationality, and the originality of creation gives artistic value. Entertainment nowadays tends to contaminate the other functions of communication, namely information and persuasion. In contemporary society, the production of entertainment is industrialized. Contemporary culture is dominated by entertainment industry, especially in the fields of publishing, music, film and games. In this article, we shall summarize the content and specifics of entertainment as premises of the creative industries’ social impact.
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When we turn to the spiritual culture of past epochs, we witness many original ideas and peculiar schemes – the result of the creative imagination of people who lived thousands of years ago. Some of them are purely local in nature and do not occur beyond the boundaries of a particular culture, others are a variation of views of the universe known worldwide; in any case, through the analysis of ancient myths, we can highlight the coded suggestions and symbolic models (archetypes) that refer to universal cosmological systems.
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Creationism is the biblical teaching that God created the heavens and the earth, bringing everything into concrete existence through His creative Word and will. Through this creative act, God shows that Creation has its principle and purpose in God, making Him transparent. All varieties of birds were created from water. The expression "after their kind" is used only when life is being built, in the last three days of Creation, to understand that God, during this interval, built all living creatures on earth. This expression means that the type of animal is preserved by reproduction, which entitles us to say that the species did not evolve but remained the same. The noun "kind", "type", "classification", "species" shows there are fixed types or classifications. It is true that, within genetic limits, animals can evolve, but one species cannot transform into another. The main causes of the theory of biological evolution: natural selection and mutations eliminate from its assumptions the existence of a Creator. In arguing with evolutionists, creationists point out that for a flightless animal to become "flying", almost every anatomical structure would require changes, a theory that is not supported by any (fossil) evidence. Although we cannot fully understand the divine reason, Christians today can extract useful meaning from this creative action. Thus, we do not read them as myths, but try to value the sacred text and discover its divine message. Saint Ambrose shows that birds can provide "a parable for our living", because in them, "social and military leadership is natural", but in humans it is "forced and enslaved". The entire creation testifies to the Unity, Omnipotence and Wisdom of its Creator, which also manifests itself in the existence of a purpose for living beings, that of living, to offer oneself, which for man constitutes a path to salvation.
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