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In the following contribution I would like to present Edith Stein´s Philosophical Anthropology in somewhat more detail. I am going to pursue the issue of being human in Stein, to address fundamental issues and key concepts of her oeuvre, to refer to other approaches, to point out to Stein´s innovative contribution to Philosophical Anthropology under the horizon of phenomenology and classical metaphysics. As a preliminary remark, I would first like to outline a few lines of Stein's biography. It is of course also possible to skip the first chapter and go straight to the philosophical considerations.
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In the article, I review the most recent monographs on Slavic mythology published in the Slovak academic sphere. Since the research in the field of mythology is actively done mostly by linguists and literary scholars, I focus on the contributions from these disciplines. The most fundamental works are the papers and monographs by Martin Golema. In the study, I consider his influence on the contemporary Slavic Studies and young researchers. Special attention is paid to the monograph by Ľubomír Gábor, whose methodological approach is based on Golema’s works. Among the authors, who contributed to the recent research of Slavic mythology in Slovakia, Martin Pukanec is worth mentioning. Pukanec’s work is therefore further discussed in the article. Analyzing his work allows us to see the current state of Slavic mythology from the Slovak perspective and further discuss it.
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Women were the largest group among beneficiaries of the Charitable Association of the Polish Ladies, an organization that operated in Poznań in the years 1845–1853. Per Seebohm Rowntree, we can distinguish three ages when women were most prone to poverty: childhood (under 15), early maternity, and old age. Case study analysis helps investigate the requirements that women had to meet to obtain the Associations’ help. These concerned their age, willingness to work, marital status, family situation, housing conditions, and in the case of the youngest women—whether they were receiving education. Women could obtain financial or material aid, as well as assistance in providing schooling for their children or securing a job. Celestyna Działyńska, the founder of the Association, had the final say in the decision to provide or refuse help.
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The Polish Museum and Library in Rapperswil has existed in various legal and organizational forms since 1870. From the moment it was established until Poland regained independence in 1918, the museum was funded by fees paid by Poles and foreigners who supported Poland’s struggle for independence. One significant group of donors (both regular and occasional) were residents of Greater Poland of all backgrounds. The most notable ones were: August Cieszkowski, Wawrzyniec Engeström, Witold Leitgeber, Karol Libelt, Maksymilian Jackowski, Stanisław Motty, Jadwiga Zamoyska, Władysław Zamoyski, Jan Konstanty Żupański, Juliusz Au, and Erazm Józef Jerzmanowski, whose short profiles are featured in the article. The compiled table lists the names of 54 occasional donors from Greater Poland, as well as the amount of their donation in the currency of the time, and an arbitrary estimate of its value according to the gold parity at the time.
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The present study explores the infiltration of racism in humorous texts which at first sight appear to have antiracist intentions, in particular in satirical news coming from popular Greek websites and targeting majority people for their racist practices towards migrants. The analysis reveals that distinguishing between antiracist and racist interpretations is not an easy or straightforward matter: humour seems to blur the boundary between racism and antiracism. In this context, the concept of liquid racism (Weaver, 2016) is exploited to account for the ambiguities of humorous discourse when it involves racist and antiracist meanings.Furthermore, given that this paper is part of a special issue on “Humour and the public sphere”,the latter understood in Habermas’s (1989/1962) sense, I will venture some observations concerning the (in)compatibility between Habermas’s conceptualisation of the public sphere and humour/satire. Perhaps a broader and more inclusive definition of the public sphere than the one initially proposed by Habermas is called for, which will allow for the ambiguities of satirical humour.
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Conflict divides society by bringing out opposing opinions and social, political and cultural difference. Humour becomes a way to disseminate and comment on opinions as well as to mark divisions in the public sphere. Even though humour is ambiguous in nature, its stance (Shifman2014) is made evident through content and/or context. In cases where the content of pro- and anti-democratic humour is similar, meta-discourse decides the stance.In this article we look at the (mainly online) humour that has emerged as a reaction to politically polarising conflicts. We use as examples the 2020 protests in Belarus and the Russian war in Ukraine. We analyse common and unusual motifs in pro- and anti-democratic humour born from these conflicts and discuss the sources used to create this humour. The results show that anti-democratic humour has fewer layers of reference and is less subtle than pro-democratic humour as the latter needs to circumvent censorship. Pro-democratic humour makes ample use of self-irony in contrast to the more rigid and offensive position taken in anti-democratic humour. Pro-democratic humour also needs to be more inclusive as it often spreads within a wider, more global audience catering for wider tastes in humour.
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This paper contributes to the debate on the significant roles that intercultural mediation can play in mitigating the incessant conflicts often ignited by cultural differences. From the perspective of theatrical narratives, the present article examines the problematic aspects of intercultural mediation in African theatre, using Sunnie Ododo’s 𝐻𝑎𝑟𝑑 𝐶ℎ𝑜𝑖𝑐𝑒 as a paradigm. The paper adopts descriptive and content analysis methodologies to analyse a selection of published books, journal articles, and internet materials. This critical endeavour aims to prove that while intercultural conflicts occur in many regions of the world, they are particularly intensive in countries that have experienced colonial subjugation. Several factors have been found to account for conflicts in multicultural societies, particularly in Africa. These include the inability to manage cultural differences, undercover activities of individuals and groups, particularly the political elite, to satisfy selfish interests, and the egocentric inclination of some cultures to attempt to subsume others. The article concludes that although African theatre has achieved great success in the advancement of diverse ethnic cultures, not much has been done in the area of intercultural mediation and the peaceful negotiation of cultural conflicts. It is suggested that African playwrights need to do more by creating works that advocate peaceful cohabitation of cultures, emphasize circumspection of African leaders in handling sensitive socio-political and cultural issues, and stress the need for selfless national and regional leaders.
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The extent to which the value systems of different cultures influence each other is one of the most important issues in intercultural communication today, as it is closely related to the understanding and acceptance of the Other. Each of the existing cultures has its own value model created by it. The core of this model is formed by the most ancient layers of language, its root basis. Any value that emerged on the philosophical-religious stratum of culture is encoded with linguistic meanings. These codes form the value core of culture. The paper deals with the extent to which the value codes of one culture influence the codes of another culture. Different value models of cultures are proposed and considered and the role of language in creating their value core is shown.
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With English functioning as a lingua franca in the academic world, many non-Anglophone scholars wish to publish their articles in English-medium international journals and seek professional assistance with translating them into English. Translators facing this task may encounter several issues stemming from cross-cultural differences in the style and structure of academic texts. While linguistic errors alone rarely result in rejections, deviations from Anglo–American conventions in scientific writing may even lead to the reviewers questioning the author’s competence as a scientist. For example, there are significant differences between two intellectual traditions: Teutonic, which has influenced the Polish style of academic communication, and Saxonic, which has shaped Anglo–American standards. As a result,introductions written by Polish scholars often do not meet the requirements of English-medium international journals. This may inadvertently place Polish authors in a disadvantaged position.It is therefore important that translators should know how to approach these differences when they encounter them. Drawing on existing literature, this paper calls for an inquiry into the role of the translator in these circumstances, including the scope of their responsibilities and strategies for dealing with potential problems.
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The paper presents and examines two localities – Gojlo and Kutina in Croatia – and their spatial, temporal, material, and social transformations throughout the twentieth century to the present. The two localities are linked geographically and by a “shared fate” – as planned cities/settlements for industrial purposes and the extraction of natural resources. After the depletion of resources, the crisis of raw materials, and the transformations of political and economic systems, these localities both experienced spatial and social stagnation and degradation. Gojlo suffered decay, and Kutina has experienced partial deindustrialization. The research questions focus on the dynamic relationship between space/place, time, and top-down urban planning. Critical analysis invokes, and relies on, the concepts and research fields of the (post)industrial city, industrial monoculture, placemaking, anthropology of the future, multiple temporalities, and an anthropology of optimism.
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The research delves into healing traditions within urban environments, offering a detailed analysis of individual healers’ experiences and the reception by their clients through a case study approach. It draws upon a historical and contemporary context provided by research spanning different eras, along with published and unpublished archival materials and interviews with healing practitioners. This publication is grounded in a qualitative study of contemporary healing practices, explored within the framework of contemporary spirituality, distinct from charming raditions. Additionally, the article offers insights into historical research on rural and urban folklore and traditions, outlines the legal and regulatory framework governing contemporary healing practices in Latvia, and elucidates the similarities and integration of these practices into the broader spectrum of contemporary spirituality in Europe and worldwide. The term contemporary spirituality encompasses the diverse habits of contemporary society, characterised by the eclecticism and pluralism in religious beliefs and systems, spiritual and transnational healing practices, and various research approaches focusing on expressions of contemporary spirituality such as New Age, Wicca, Western esotericism, Neopaganism, among others.
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In recent times, neuroscience has been one of the fastest-growing scientific branches with a noticeable influence on various scientific and professional areas of biomedicine as well as on scientific and professional humanistic and social areas. Based on neuroscience, many other scientific fields have emerged using the prefix neuro- in their names, such as neuropsychology, neurolinguistics, neuroascesis, and neuroculture. The expansion of the field of neuroscience has affected psychosocial, moral, and cultural values. Questions about the functioning of neurons and of the brain have grown into questions and answers about mental health and about humans in general. In short, to put it simply, the human being is reduced to the brain, because everything we know, say, or do, everything that we really are we are thanks to the brain. This has led us to the modern form of identity, for which the English-speaking world uses the term brainhood and which can be translated into the Croatian language with the new word mozgovnjaštvo. The derived Croatian term for a cerebral subject (brain) who is a representative of mozgovnjaštvo (brainhood) would be mozgovnjak. Mozgovnjaštvo (brainhood) advocates the idea or belief that we are all that we are, or all that we can be, thanks to the brain. Brainhood tends to place subjectivity somewhere in the body and regards it as the result of exclusively neural mechanisms, separated from anything social, human and religious. From the point of view of linguistics, mozgovnjak and mozgovnjaštvo are new words that fit into the formation system of the modern Croatian standard language. Mozgovnjak is a noun formed from an adjectival base using the suffix -jak (combined with iotation), and mozgovnjaštvo is a noun formed from a noun stem with the suffix -stvo (with a historical phonetic change: k + stvo > štvo).
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The article assesses the formation of ethnography as an academic discipline in Latvia through considering the fate of Ziedonis Ligers (1917–2001). His case exemplifies the processes that shaped the understanding of this discipline during the interwar period. The obstacles that prevented European ethnological approaches from taking root in Latvia are also scrutinized. Attention is paid to the ways in which ethnographic knowledge was constituted in folklore studies and archaeology. The formation of ethnography as an autonomous discipline was also moulded by generational differences and political sympathies within the Faculty of Philology and Philosophy. The Soviet and Nazi occupations exacerbated the already existing problems with involving junior scholars to the field. The little resonance of the work by Ligers exposes the marginality of ethnological knowledge in local research agendas. The adjective “ethnographic” during the period between 1934 and 1945 appeared primarily in the context of exploring the ancient history of Latvian tribes; contemporary folklife received relatively little attention. The author of this article draws on archive materials, publications in periodicals, and secondary literature.
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The article examines the collection "Macedonian Songs" (part of the "Slavism in Songs" series) by the Czech artist, folklorist and writer Ludvik Kuba (1863–1956). It was published in 1928 and contains song samples recorded by him in the territory of today's Republic of North Macedonia in the period 1925–1927. The purpose of the research is to determine the cross-border nature of a song heritage between several modern countries, whose borders are the result of the geopolitical changes in the Balkans in the last more than 100 years – Bulgaria, the Republic of North Macedonia, Albania, Serbia. In the text, variants of specific songs from the collection of L. Kuba are selected, ethnomusicological analyzed and compared – some of them popular in Bulgaria as well, and others – performed in the Golo Brdo area on the territory of the Republic of Albania since 1913, third – also known in Serbia. The L. Kuba's collection contains song samples recorded and arranged by him with piano accompaniment in the style of Western European music and harmony. In this case this compositional approach is not the subject of research, and the focus is placed on the melodic-rhythmic signs of the variants documented from Cuba. In the study, they are researched in a comparative plan with variants within and beyond the borders of Macedonia.
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In the article, through a scientific analysis of the complex of risks and threats to humanity, identified in the documents of the United Nations Conferences on the Human Environment and the Earth (1972-2022), their transformation into goals and tasks for sustainable development during these 50 years is traced. With the force of an imperative, the research has brought out the need to form a modern culture in the aspects of sustainable development, which will serve to transform people's worldview as a necessary prerequisite for achieving a sustainable existence.
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The topic of this paper are sustainable habits and attitudes of the religious population in Croatia regarding the Encyclical Letter Laudato Si’. Empirical work is based on CRO Laudato Si' project using survey method on a non-probabilistic sample of the religious population in Croatia, which in this paper are operationalized as active and occasional believers according to their regularity of attending religious ceremonies (N=1305). The analysis showed that active believers have a more pronounced sustainable profile (as they throw away less food, separate waste more, show greater readiness for saving water, electrical energy and have a more pronounced critical attitude about the need for greater application of the Laudato Si' within the Church and society) than the occasional believers. Given the nonrepresentative sample, the presented data cannot be generalized to the religious population in Croatia, shaping its fundamental contribution in stimulating future scientific analyses and reflections on the Church's relationship with religious practices, and emphasizing active believers as potential social leaders of sustainable lifestyles. Therefore, the sustainable habits of the surveyed believers represent a relational good and serve as the basis for building a culture of moderation that respects key principles of Catholic Social Teaching. In that perspective, we conclude that it is important for the Church to speak more often about the socio-environmental crisis and encourage strong responses to the crisis at all social levels, from households and families to the macro level.
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Review of Andreana Eftimova’s book “Sources say. Linguistic markers for (un)credibility of the media text” – Sofia: UI “St. Kliment Ohridski”, 2023. The review highlights the author’s contributions in revealing the linguistic mechanisms in assessing the credibility of information.
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