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The culture of Georgian chant is variable and particular schools are different from each other. The vital schools are Gelati, Shemoqmedi (West Georgian chant traditions) and Karbelashvilebi (East Georgian chant traditions). The paper presents musical analysis of West Georgian chant traditions, using Gelati school as an example. Scores are taken from Georgian musical manuscripts from the 19th century, which are saved in National Centre of Manuscripts and were written by St. Pilimon the Chanter (Koridze) and St. Ekvtime the Confessor (Kereselidze). The article’s aim is to show how some of the Great Feasts in Georgia were celebrated. The first part contains the examination of some individual aspects of Georgian liturgical practice. The second part synthetises what is important in the process of researching Georgian chant. The analysis shows individuality of the chant material. Diversity and abundance of existing materials gives the opportunity to conduct further research on the topic.
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Market towns’ privileges and their system of self-government and administration were similar to the free royal cities. In the late 14th century, Miskolc doubled in size, besides the „Old Town“, the „New Town“ was first mentioned in 1376, with its own weekly fairs and administration, even with a separate parish. The parish church of the New Town, first mentioned in one of the Pope’s deeds in 1445, bore the name of the Holy Virgin Mary as its title. The fact that a cotters’ street or quarter came into being next to the church of the New Town indicates the independence of the New Town and its parish, similarly to the Old Town. The separation of the Old Town and the New Town was a medieval phenomenon, however the dual centres did not survive the Middle Ages, as Miskolc was burnt down by the Turkish troops in 1544. On the ruins of the former parish, a new baroque monastery of the Conventual Franciscans (Minorites) was built in 1720s, and a Minorite scribe made a small drawing in the protocol of the convent showing the outline of the medieval church.
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According to the charter issued by Andrew, Bishop of Eger, the Košice burghers were exempted from jurisdiction of Archdeacon of Abaujvár in 1290. Circumstances connected to its origin and then comparison with other charters containing similar privilege seem to be essential factors leading to better understanding of the source. Hereby a very detailed analysis of the text might say more to explain its meaning. Therefore, the cognoscible context of exemptions with the examination of circumstances leading to the issuance of the charter in 1290, along with consideration of the words written in the text, encourage the opinion that the burghers of Košice had been exempted from jurisdiction of Abaujvár´s Archdeacon even before. The Bishop´s charter seems to be only a confirmation of the right allowed earlier, which was a common phenomenon in the towns (or in the communities of guests) of the Hungarian Kingdom.
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The group of Arabic medieval authors critiqued and condemned the practices of Islam among the Berber tribes in North Africa. This article delves into the medieval debate surrounding Berber Islam, exploring key themes and interpretations of Arab-Berber relations and the unique aspects of intra-religious dynamics in the medieval Islamic West. Through a comparative analysis, it examines medieval Arabic perspectives on the origins of the Berbers, the nature of Berber Islam, accusations of heterodoxy, and the perceived absence of urban culture. The essay also explores Arab authors’ perspectives on Berber rule during the Almoravid (1054–1147) and Almohad (1121–1269) periods. By examining polemical examples, it sheds light on the intricate political landscape of the Maghreb. A detailed investigation into the characteristics of Berber Islam provides insights into the Arab approach to governance in the region, as well as the successes and shortcomings thereof. The consistent negative portrayal of Berbers in Arabic narratives underscores underlying issues within the medieval Islamic politico-religious framework.
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The monograph Serbia by Marko Nikolić, Vladimir Davidović, Darko Tanasković, and Mileta Radojević is part of the series International Encyclopaedia of Laws: Religion, published by Kluwer Law International in 2022. The international academic public is granted a comprehensive study oft he legal, political, and societal status of religion and religious communities in Serbia. The authors are or were eminent scholarsin the fields ofr eligion, law, and economy. Dr. Marko Nikolić is the Assistant Director of the Administration for Cooperation with Churches and Religious Communities of the Ministry of Justice. The late Dr. Mileta Radojević was the Director of the Office for Cooperation with Churches and Religious Communities of the Government ofthe Republic of Serbia in 2012–2014. Prof. Dr. Darko Tanasković is the most prominent Serbian oriental philologist, a former professor of the Faculty of Philology (University of Belgrade), the former ambassador to Turkey and Azerbaijan, the Holy See, the Knights of Malta, and the former permanent representative of the Republic of Serbia to UNESCO in Paris. The late Dr. Vladimir Davidović was a Serbian jurist and Assistant Minister of Justice in Serbia.
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The article examines the polemical anti-Latin writings “The Tale of how Rome fell away from the Orthodox Greek faith” (according to manuscript TSIAI 1161) and “Word of how Rome fell” (according to manuscript SANU 147) in the context of the theme of apocalyptic prophecies and the expectation of severe, but God’s just punishment for sins committed. A study of these short but message-laden late medieval texts reveals not only the perception of the conflict between East and West among ordinary people, but also the fear of catastrophic consequences for the world as a result of the violation of church tradition. The change of custom also implies an intervention in the plan of the Creator and changes in the physically visible and spiritual world.
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In the philosophical article I would like to formulate a statement that the humanities are Geisteswissenschaften, although I am far from naively repeating the 19th century slogans. I respect what happened in the humanities in the 20th century, but it seems to me that it is possible to refer to old concepts anew, giving them new life. One such concept is the concept of spirit (der Geist). I am trying to give it new meanings by bringing relationships with space to the foreground (moving relationships with time to the background). The space, however, is thought differently than traditionally. The spirit turns out to be the space of the humanities.
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In this paper I present an understanding of the humanities from the perspective of cultural ontology. In the introduction, I specify the perspective from which I am conducting my reflections, synthetically characterise how cognition is understood on its grounds, and introduce a characterisation of the humanities as relating to meaning. In what follows, I show why, from the point of view of cultural ontology, the humanities are practical. In dialogue with other concepts, I introduce the notions of ontological imagination, mindfulness, phronesis, parrhesia, (etho)ecology. With a view to the relationship between the humanities and practical rationality, I try to show why it should be a slow science.
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Management is classically defined as taking responsibility. In the era of late neoliberalism, the crisis in management leads one to understand that this fundamental goal is not being achieved by mainstream management. Humanizing management is necessary to restore the balance of managed systems. This article specifically proposes a historiographical reflection and a dialogue between management and art as viable – and efficient – ways to accomplish this mission. Simultaneously, it offers hope for addressing the crisis in the humanities (as discussed by Lech Witkowski), by moving closer to concrete actions in favor of the Other. In this way, management and the humanities together can tackle the challenges of complex modernity and generate positive synergistic effects by means of taking responsibility for the future.
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The aim of the article is to analyze Gaston Bachelard’s psychoanalysis of the scientific mind in its practical dimension. Inspired by Sigmund Freud’s psychoanalysis, Bachelard deployed his own method to analyze the scientific unconscious, populated by epistemological obstacles inhibiting scientific cognition. As this article seeks to demonstrate, Bachelard’s psychoanalysis aims to purify, and thereby streamline the cognitive mind on two levels: individual and historical. Bachelard’s methodological experiment, transferring psychoanalysis into the spheres of the theory of knowledge and philosophy of science, turns out to be, at the same time, an instance of the architecture of a scientific mind, a polemic with cognitive realism and empiricism, and a postulate of analytical therapy in the field of cognition.
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The complexity of cultures in the modern world is beyond human comprehension. Cognitive sciences cast doubts on the traditional explanations based on mental models. The core subjects in the humanities may lose their importance. The humanities have to adapt to the digital age. New, interdisciplinary branches of the humanities emerge. Instant access to information will be replaced by instant access to knowledge. Understanding the cognitive limitations of humans and the opportunities opened by the development of artificial intelligence and interdisciplinary research necessary to address global challenges is the key to the revitalization of the humanities. Artificial intelligence will radically change the humanities, from art to political sciences and philosophy, making these disciplines attractive to students and enabling them to surpass current limitations. The main goal of this article is to alert people working on different branches of humanities that a new wave of very advanced technology is quickly coming, enhancing human intellect in an unprecedented way.
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In the paper, the current condition of the humanities is confronted with the crisis of foundations in mathematics at the turn of the 20th century. This reveals the difference between mathematical knowledge and the humanities, especially that of the structuralist variant with its formalist aspirations. The birth and decay of structuralism involve a simultaneous transformation of the research field, which henceforth becomes culture, and of the cognitive instrumentarium. As a result, it turns out that not only is there no proper object of humanistic research, but also no truly humanistic language. Humanistic knowledge – called extensive knowledge, in contrast to mathematical intensive knowledge – is doomed to meta-languages.
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The paper argues that the standard pro- and anti-Kantian reception of the Critique of Judgment has largely misconstrued the relationship between Part I and Part II of the book by failing to recognize that the former is primarily providing a series of stepping-stones laying the groundwork for the elaboration of reflective-teleological reasoning in Part II. Instead of its dominant reading as foremost relevant to the study of biological nature, the paper distils from the reflective-teleological judgment a universal principle by which we typically interpret any complex set of particulars. As such, the reflective-teleological judgment of 1790 is shown to have done away with interpretive truth, replaced by Kant with the more modest claim of intelligibility.
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In this paper, we offer a reading of selected novels by 2018 Nobel Prize winner Olga Tokarczuk in terms of their dedication to changing the world. We show that Tokarczuk’s essays and fiction defy genre limits and invite readers to exercise their imagination in conceptualising the world and redefining values. The alternative modes of viewing reality proposed by Tokarczuk may provide a starting point for change, in which the synergy of ostensibly mutually exclusive tenderness and anger kindles hope in the times of crisis and inspires courage to embrace change and, in doing so, to use the opportune moment (kairos) and institute a new order – one based on justice for the bio-community.
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