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CROAT POETS (Hrvatski pjesnici) DURING MY WALKS WHEN I'M LIKE A WORN-OUT PROFESSOR OF PHYSICS (Na svojim šetnjama nalik na islužena profesora fizike) LIMB (Limb) FENCED IN HIS ARMS (Zagrađena njegovim rukama) WHAT'S THAT FUCKIN' SMELL (Kakav je to jesenti miris) I'M SO SICK OF EVERYTHING (Vec mi je svega, svega dosta) ONCE I HAD ACONCAGUA (Nekad sam imao Akonkagvu)
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Прежде всего следует nодчеркнутъ, что данная работа комплементарна с моим эссе о хорватской военной поээиrи (»МОСТ«, 4/1985), а с другой стороны, навание следует взять сum grano salis, поскольку задачей данной работы является очерчивание основных контуров наиболее эначителЬной прозы с народно-освободительной тематикой, авторами которой были участники НОБ (народно-оавободительной борьбы - прим. переводчика).
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Beyond any conceptualizing, language becomes at Saint Gregory of Nazianz grace-bearer, which opens the door to living through an unconceptualized apophatic reality, being both revealer as well as creator of theology. The paradox of this experiencing consists of exactly the fact that, although it belongs to the field of unconceptualization, it is expressed through language, which is a part of the conceptualized area. The unconceputalizing Trinity reveals Itself through the conceptualizing theological language, without depleting the concealement itself by doing so. Witness of this experience, Saint Gregory of Nazianz, who is also known as the hurt eagle, becomes himself, by means of his great love for the accuracy of the Orthodox faith, of his suffering for Christ s Church and by what has proven to be his deifyng pain, a creator of theology, and this, particularly because he is the Theologian.
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Emphasizing the fact that the human nature was of one essence with God’s Word, the Cappadocian Fathers stressed the cured character of God’s restoration. It is in fact a kind of return to the existential health status, which was the natural status of man creation.The power of Christ’s redemption work goes further all around the world by people participation to the human nature which is assumed, made of one substance, resurrected and blessed by God’s Word.As far as the individual restoration process is concerned, the Cappadocian Fathers insisted on the sacramental life beginning with the Holy Baptism considered to be the Resurrection Bath and through which we acquire affiliation and restoration in Christ communion.
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The present study is trying to highlight both the cult of the dead and the burial customs of the Semites. It also presents some facts concerning death in the myths of Gilgamesh and Adapa. In ancient times, death was seen as a shift towards another existential level, usually represented by means of symbols and images taken from earthly life. For instance, in Greek mythology death and sleep were depicted as twin brothers, and in platonic philosophy the body was merely a prison of the soul from which it could only escape through death. In Egyptian mythology the existence of life after death is admitted provided the three elements of the human being (body, soul and vitality) reunite after death. In the Middle East there is still a strong belief that the dead are still alive, death being simply the separation of the soul from the body. However, this is not a valid conception in the epopee of Gilgamesh, where the hero mourns the death of his friend Enkidu. Regarding the fear of death, Epicure tried to explain rationally that in spite of death being the most frightening thing in the world, it has no connection to the human being, because they exclude each other. Where there is life, there cannot be death and where death appears, life disappears, and so does the human being.
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Atanasie Lipovan was a brilliant music teacher and professor from Banat. From his youth, he showed a great talent for music and he studied with the most known teachers from that time. He was conductor of a choir, ”Doina”, and he studied a lot, even ten hours in a day, searching for best variants. In 1913 he was in a tour in United States, with his choir, and he made a great impression. He returned in Transylvania in 1918, and was appointed teacher for music at the Faculty of Theology in Arad. He died in 1947, at the age of 73 years. He is considered among the great composers and conductors of choir from Banat, in the first half of the XXth century.
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Through the earthly high priest, Christ exerts His high priesthood, His offering as a sacrifice to the Father and His dwelling as a sacrifice in ourselves. The bishop takes part in the sacerdotium of Christ, “the chief Shepherd” (I Peter 5, 4) and he is His visible prolongation over the centuries. The high priest is an intercessor who can cry out to heaven in the name of those who are indifferent, he can enhance the friendship with the Lord in the name of those who refuse Him, and he can offer his physical and moral sufferings in the name of those who revolt against hardships. When the bishop is inflamed with an ardent devotion to Christ, the High Priest forever, (cf. to Hebrews 6, 20) then his life is a centre of spiritual energy which extends the rays of renewal upon the whole Christian community entrusted to him.
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Among the East Syriac authors, Isaac of Nineveh occupies a prominent place – his works had almost an universal spreading in the entire Christian world. The originality of this author’s theological vision comes out of its synthetic character: between the Syriac and the Greek theological school, first one much more biblical, while the latter more philosophically oriented. This paper deals with what theology calls the “vision of God”, in particular the interpretation of the vision Moses had in the cleft of the rock (Ex. 33), according to Isaac of Niniveh and in reference with Gregory of Nyssa’s perspective and his mystical commentary on this biblical extract (“The Life of Moses”). Firstly, we will place the two authors in a historical, geographical and theological context, and then we will focus on the mystical interpretations they give to Moses’ third vision on the Sinai Mountain (Ex. 33,18-23). Last section will be dedicated to some conclusions vis-à-vis the methodological approaches proposed by the two authors, that will evidently come out from the research.
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The present study illustrates the starting point of a psycho-pedagogical research regarding the prospective orientation of education towards the values of the material and spiritual folk culture. The author believes that this culture basically and prospectively constitutes a new curricular paradigm, capable to accomplish the students’ attitudinal and behavioural development, a dimension of the educational system which is far beyond the cognitive one.The obtained results, as a consequence of the development of the ascertaining investigation, strengthen the belief that it is necessary that primary education is oriented towards a curriculum regarding the traditional values and encourage the implementing of the actual experiment.
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Forth century would debute with the surprise given by Saint Emperor Constantine the Great who gives freedom of expression to Christian religion. It was a moment of deep implications both in term of bringing together the old roman mentality and the Church dogma, more exactly the dogmatic-martyrish/sacrificial consciousness until 313, but also regarding the subsequent evolution of the Empire on the matter of the parallelism between political philosophy and Christianity after 313. We propose through this study an introduction to identify the new paradigmatic structure initiated by Constantine the Great based on the perspective given by the documents of the time, the imperial politico-religious philosophy and the mentality of the imperial subjects intersected with Christianity.
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We shall look for the essence of the contemporary crisis: whether it is only the economic crisis which results in the drop of income, production, demand, crash on the stock exchange and the spectre of bankruptcy of whole states, or whether the economic phenomena originate in the sphere of human spirit and moral values, acquired insufficiently or simply questioned. We put forward a thesis that the economic crisis has its source in the sphere of spirit. Denying the natural law and God’s law included in the Ten Commandments does not make a man happy but introduces divisions, social conflicts and exploitation. For that reason the moral renewal of individuals and societies, showing respect for the dignity of a human being and his/her natural rights must go along with reasonable political and economic actions for the sake of solving the contemporary ‘social issue’. Without moral renewal any other solutions, sooner or later shall turn against a man and cause irreparable damages.
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Poland, after social-politic-economic transformation in 1989, became a capitalistic, free-market country. In this conditions human being can be perceived as an object, not a subject of economic life. Therefore the import ant issue is to take up problems associated with human subjectivity. And human subjectivity is expressed in his personal dignity.
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Looking at the modern events shouldn't we claim that it is impossible to create the positive order of the world there where the human souls are running wild? This strict but at the same time full of realism statement of the Head of the Catholic Church taken from the encyclical on the Christian hope has often appeared in the social teaching of the Church in the recent years, it is repeated in a different form during the Benedict XVI's meetings with the high and mighty of this world and the faithful. This „decline of the souls” is the first reason of the economic crisis. It is a challenge which must be faced by the goodwill people. The rejection of the natural law and the God's law expressed in the Decalogue does not make a human being happier but it introduces divisions, social conflicts and the exploitation. Therefore, the moral revival of people and societies, the respect for human dignity and people's natural rights must go hand in hand with the wise political and economic activities in order to solve the modern „social issue”. Without the moral revival, all other solutions, which can be expected looking for example, at the Polish political scene after the last election, sooner or later will turn against the human being and will cause the irretrievable social damage.
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The status of the child in the context of contemporary socio-cultural processes that are reflected in the market is the main issue discussed in this paper. It may be surprising to concentrate on children and the market, while the sphere of economic exchange is the scene of such actions as work, production and consumption which seem to be reserved to adult members of the society. Although there are issues – such as kids advertisement and its consequences, and children’s participation in the process of buying – that are discussed, the range of problems that deserve consideration is far wider. The questions analyzed in this paper concentrate on two aspects. First of them is the influence of the market sphere on the life of children as members of the families and the society. The question that should be asked here is whether a child can and should be regarded as any other consumer, or should be protected – e.g. against controversial marketing practices. The second group of problems is connected with the objective way of treating children which leads to formation of something that can be called the markets of children”. Both these sets of issues are the stimulus to analyze the way of understanding a child and its status in the society. It is also done through taking into consideration such issues as current concepts of socialization, antipedagogy, infantilisation and adultisation that influence and shape market processes. Finally the analysis undertaken in this paper leads to an attempt to answer the question whether in the current context children are seen as persons or resources.
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Aniela Godecka was a co-founder of non-habit Congregation of Little Sisters of Mary Immaculate an active initiator of actions connected with social economy amongst the contemporary factory population. For Aniela Godecka in the sphere of the social economy above all a penetrating analysis and a correct identification of needs of social, professional and economic women were a base of her effective news. Growing disproportions and divisions of the society and the reaction to exclude larger groups from the mainstream of the social life became the base of distinguishing principal areas of Godecka’s activity: service delivery for the society, educational activity, social welfare and health care. Socio-economic transformations taking place throughout the centuries have had a significant impact on the perception of femininity and shaping social mentality. It can therefore pose the question: Whether and to what extent the potential of historical experience Godecka can be used by women 21st century? Godecka’s activity can constitute the inspiration for women living in the 21st century. Aniela Godecka’ experience constitutes the incentive for contemporary women to take part in socio-economic integration, to propagate behaviours and enterprising attitudes and the behaviours in accordance with accepted system of values.
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The aim of the article is an attempt of presentation the relation between intergenerational justice and the idea of sustainable development. Definitions which are related to Brundtland Report explain sustainable development as development that satisfies needs of present generations without depriving the needs of future generations. So it is clearly defined there is no mean of a short time satisfaction, but rather of a wider context – just distribution of goods and obligations (natural and financial) between generations. Thus the political decisions should concern present problems in such a way that would guaranty material as well as social foundations for further development.
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Self-regulation initiatives are undertaken by many lobbing circles in various countries. The key element of those initiatives are codes of ethics including a postulated model of lobbying activities, a specific pattern of ethical standards of lobbying. The aim of the article is a reconstruction of this pattern on the basis of the analysis of eight codes representing American, Polish, British, European and German lobbying. The analysis leads to the following conclusions. An axiological base of the lobbyist profession is created by such values as honesty, reliability, integrity, trust, professionalism, civil responsibility, openness, transparency, loyalty, respect, courtesy. Norms included in the codes are concentrated on the following issues: legality, transparency of actions, care of reputation and dignity of profession, avoiding corruption, conflict o f interest, customer relationship, duties toward society, public relations. A weak element of lobbying self-regulation is a system of norm execution.
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Professional Ethics Code in Accounting constitutes a set of principles and values of everyday conduct of people whose work is connected with accounting. Accounting is an information system of enterprises, so it forms the basis of reliable management. Therefore information generated by accounting must be credible. Otherwise, the managing process would be based on false reports, which in consequence could lead to a fall of an economic subject, or it would at least cause the loss of clients, cooperators and associates` trust. Accounting Association in Poland as an organization with more than one hundred years` tradition for people connected with enterprise accounting out of concern for reliability and fairness of carried out and registered economic transactions, recommended the first in Poland ethics code directed to accountants as a professional group. Professional Ethics Code in Accounting is a set of norms which aim is to help people connected with accounting solve ethical dilemmas appearing in their job. It can be said that this code is, so to speak, an answer to unfair accusations formulated against accountants being (in some people`s opinion) a group of “criminals in white collars”. It is obvious that there are different people with different characters in each society. Pathologies were and will be present everywhere. Accountants` environment is not free of them, which is proved by accounting scandals in Poland and abroad (for example the case of Enron company in the United States). In order to avoid generalizing, it must be underlined that among the ones connected with accounting, there are a lot of honest people caring about the company`s good name.
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