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The article constitutes a critical appraisal of the integral and aspectual concepts in political theory developed by Professor Mirosław Karwat. In re-constructing this concept, the author points out its logical and methodological flaws, at the same time explaining what they consist in, as well as highlighting the resulting substantive errors and formal shortcomings and how they might be prevented. The article provides numerous methodological and semiotics comments with regard to the approach in question, as well as relevant counter-examples and, finally, a comprehensive appraisal and several conclusions of a more general nature in respect of conducting metatheoretical analyses.
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The author scrutinises relations between the science of public policy and political science. The starting point for these considerations is provided by the decision of the Minister for Science and Higher Education which made the science of public policy a separate discipline of social science. The political scientists who participated in the 2nd National Political Science Congress in Poznan from 19th to 21st September regarded this decision as. unwarranted The author points to the beginnings of the science of public policy and its sources, which are embedded in political science. He also makes reference to Harold Lasswell, who is regarded as the father of the science of public policy. It was he who, in the nineteen forties and fifties, singled it out both as regards its subject matter and in terms of its specific tools and research procedures. Both sciences remain closely integrated; however, they have been evolving separately for decades. This can be seen, in particular, in the Anglo-Saxon countries, which are the motherland of this discipline. This process reflected the growing complexity of collective problems which required a separate body of knowledge and analytical methods.
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The aim of the article is to analyse the issues related to the operations of contemporary NGOs on the basis of the question as to how the development of information technology affects their operations in Poland. The author posits a hypothesis, according to which, by making available hitherto unknown communication tools, the Internet has contributed to the professionalisation of NGOs’ activities. However, the conclusions stemming from the analyses point out that, as yet, the new technologies are underutilised by these organisations in their work.
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The article points out that, in the international arena at the turn of the 20th and 21st centuries, there were many factors and events which resulted in the deterioration of relationships between the United States and Europe, as well as in the reduced activity and effectiveness of the trans-Atlantic community. Despite this, it is that community which continues the processes occurring in the world today, which we refer to as the building or forming of a new global order. The author posits many interesting theses, hypotheses and analytical queries which he attempts to answer at one and the same time. He claims, inter alia, that the emerging international order is clearly evolving toward a multipolar system. He attempts to answer questions regarding the Euro-Atlantic system in a multipolar world and points to related opportunities and threats to Europe, the United States, the European Union and NATO. In the author’s opinion, in a multipolar world, a Euro-Atlantic system where the leading roles belong to the United States, NATO and European Union will continue to be a guarantor of international security. However, faced with the growing Asian powers, the Euro-Atlantic system should strive to improve relations with Russia, which will remain an important player in a multipolar world.
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The article is a case study of a single election in a single state and focuses on the theory of economic voting in the 2011 parliamentary elections in Poland. Seen from the perspective of this theory, the elections were quite remarkable. First, they were held at the time of global economic crisis. Second, for first time since the fall of communism, they were won by the party in power which, by the same token, remained in government for a second term. The article tests the classic version of the theory of economic voting, which is to say, a model based on reward and punishment, in accordance with which, the voters satisfied with economic situation support the ruling parties, while those dissatisfied with it support the parties in opposition. An empirical test was carried out using two analytical techniques; a discrete model of choice and an approach based on the propensity to vote. Multiple regression models were applied in our analyses, with the impact of the economic situation on a voting decision being tested while a series of other independent variables which may be significant to a respondent’s electoral decision remained under control. In the light of the analyses carried out, the main hypotheses derived from the theory of economic voting have been confirmed. Positive assessments of the economic situation favoured voting for the incumbent ruling parties. In turn, negative evaluations favoured voting for the largest opposition party.
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Priest Professor PhD. ALEXANDRU MORARU. He was born on August 16, 1948, in the village of Poiana Ilvei, Bistriţa Năsăud County, in a middle class peasant’s family. [...]
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Jesus – „The Lamb of God”, in the witness of John the Baptist (Jn. 1,29) – a Perspective over Johannine Christology. In this study I tried to put in writing some reflections regarding John the Baptist’s witness to Jesus Christ: “Behold! The lamb of God who takes away the sin of the world” (Jn 1,29). Taking into account R. Brown’s statement, namely “John unfolds for us here on the lips of John the Baptist a whole Christology” (see footnote 1), I have analyzed this syntagma from 3 points of view: a. Jesus – the Lamb as the Suffering Servant (by regards to Deutero-Isaiah texts - 42, 1-4; 49, 1-6; 50, 4-9; 52, 13 si 53,12) b. Jesus – the Lamb as the apocalyptic lamb c. Jesus – the Lamb as the paschal lamb The goal of this analysis is to identify the sense that John the Evangelist has intended to give to this proclamation when he recorded it in his Gospel. This messianic title appears two times in the Fourth Gospel (1,29.36) and corresponds in the same time to one of the great Christological attributes that underlines the Joahannine Theology. As for my own assessment represented in this analysis I have pointed out, like a considerable part of Exegetes, the sacrificial meaning of the expression “Lamb of God” referring to the symbolism of the Old Testament Paschal Lamb. Once Christians began to compare Jesus to the paschal lamb, they started to use in their cult and life of the Church sacrificial language as “Christ, our Passover, was sacrificed for us” (I Cor 5,7). In this sense, Christ crucified and risen, became for the Christians their Paschal Lamb, their Passover. This might also have been the Evangelist’s purpose when he recorded in his narrative such Baptist’s witness to Jesus. In fact, such kind of interpretation of the statement “Lamb of God” confers to johannine Christology more real support by pointing out the genuine meaning of Jesus sacrifice than to put it out in a metaphorical and speculative theological range.
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Logos, création et re-création. Il a été nommé „l'évangéliste de l’amour” et cela continue à nous émerveiller. C’est l’évangéliste Jean qui nous invite, à travers ses écrits, à une lecture spirituelle, à un véritable festin du Verbe. Commençant par le Prologue et finissant dans l’excursus systématique et « apocaliptique » des autres écrits johanniques, l’article se propose de mettre en lumière la conscience missionaire de l’auteur, en identifiant les sources juives de son discours et en evoquant aussi l’inteprétation patristique du Logos. Tout cela pour montrer que Jean, au plus profond de son âme, savait que seule notre union au Logos peut nous libérer de la captivité de nos temps et, en meme temps, est capable de nous affermir dans l’espoir des temps à venir. En vérité, voici un théologien qui est arrivé à incarner la sagesse martyrique apostolique.
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The Personal Specific of Moral Responsibility. The responsibility is a gift of God which activates herself first in the person and then becomes communitarian through her activation. Responsibility, same as resemblance, fulfils herself continuously, in a personal way, through impropriating, assuming and especially living the act of responsibility. The man defines himself from this point of view, simply but gravely, as a responsible being or responsible person, this datum – full of sense and nobility, but also of gravity – characterizing his whole existence. For the moral life, the importance of assuming responsibility in a personal way, with her specifically personal aspects, resides in the fact that of its success or failure depends the achievement, in different proportions and on different qualitative levels, of the resemblance with God. The person receives the sense of responsibility as a datum of her being, which is revealed together with the physical and spiritual development. The fulfillment of responsibility is made by man, but in collaboration with God, Which, by love, offers him not only the gift in itself – and even this one, gradually – but also the power of working it and even the feeling that the work is entirely made by the person, that the person herself is the one that carries out the responsibility. If the person is aware of her aim in the world, she will assume the responsibilities taking them over as acts that she creates, fulfills and – even if the assuming act won’t produce or will be partially realized – will be responsible for.
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L'Énêque Nicolae Colan à la fête du monastère Toplita (1940 – 1944). Dans cette étude nous voulons faire une recherche sur la vocation pastorale de l’évêque Nicolae Colan, dans une période difficile pour les Roumains de Transylvanie, des années 1940-1944. Après le diktat de Vienne de 30 août 1944, le Nord-Ouest de Transylvanie et les territoires des départements Harghita et Covasna ont été séparés du corps du pays. Dans l’absence des autorités administratives et politiques roumaines retirées au royaume de Roumanie, les Roumains ont trouvé l’appui dans l’Eglise. Dans le cas de notre Eglise, le grand pasteur, qui dans la période de l’occupation hortyste, a cherché, a conseillé et a aidé les fidèles orthodoxes a été l’évêque Nicolae Colan. Par ses visites canoniques dans toute son diocèse il a animé les communautés de fidèles en renforçant leur foi, l’espérance et la passion en attente de temps plus favorables. La présence de l’évêque Nicolae Colan au milieu de ses fidèles de la vallée de Mures à la fête du Monastère Toplita, de 20 juillet 1941 est un moment religieux d’une grande importance et un acte de courage patriotique de ces temps-là et de ces lieux. Notre étude rend en détaille l’événement et la conclusion est que l’ouvrage pastoral de l’évêque a laissé dans nos âmes «la lumière, l’espoir et la foi».
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Iisus, Fiul trimis al Tatălui. Proiectul hristologic al Evangheliei a patra este cât se poate de clar. El constă pe de o parte în afirmarea repetată a faptului că Hristos este Fiul lui Dumnezeu, iar pe de alta în scopul mărturisit al autorului de a-i face pe cititori să creadă acest lucru, ceea ce înseamnă mai mult decât să accepte în mod raţional. Ceea ce are propriu Sfântul Ioan între evanghelişti este faptul că nu ascunde dumnezeirea lui Hristos. Personaje ale Evangheliei sale mărturisesc, încă de la începutul activităţii publice a Mântuitorului, că El este Fiul lui Dumnezeu. Nathanael, Ioan Botezătorul, femeia samarineancă, apostolul Petru şi alţii recunosc legătura Sa specială cu Tatăl. În mod deosebit sunt puse în lumină demnitatea Sa regală şi calitatea de Fiu şi trimis al Tatălui, acestea două din urmă fiind apoi transmise şi mai departe ucenicilor. Cuvinte ca: Du-te şi le spune fraţilor Mei că Mă urc la Tatăl Meu şi Tatăl vostru (Ioan 20, 17) sau Precum M-a trimis pe Mine Tatăl vă trimit şi eu pe voi (Ioan 20, 21) arată că apostolii au devenit ceea ce era Hristos: fii şi trimişi.
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The Proto-Priest Simion Stoica from Alba Iulia – collaborator of Sofronie de la Cioara and defender of Orthodoxy. In the midst of the religious turmoil of the middle of the eighteenth century the institution of the Orthodox District of the Archpriest of Alba Iulia that had been previously dissolved through Unionist adhesion in 1701, was restaured. No monographic study has ever been dedicated to its occupant, Simion Stoica, although he was engaged in numerous and important actions of consolidation of the Orthodoxy. He was involved in the preparations of the Synod of Alba Iulia, which was held between February 14th – February 18th 1761 and which constitutes the climax of the movement of Sofronie. He was also involved in reorganizing the Orthodox hierarchy through the “reinforcement” of priesthood in his district (priests that have been ordained in Valachia) and in the distribution of Holy Antimensions in Râmnic; hence, establishing connections to the defenders of the Orthodoxy, even with Sofornie of Cioara (if we were to reflect upon on the names he received: „Sofronie’s agent”, “spy”, “comrade”, “partisan”, Sofronie’s man”, etc.), and then with the leaders from Răsinari (Bishop Dionie Novacovici, Secretary D. Eustatievici). Thus, Archpriest Simion Stoica proves to be deeply engaged in the most important revolutionary movement, both as duration and extent, in the Romanian history until that point.
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Le dialogue entre la théologie du Verbe et la théologie du Mystère. La correspondance entre les théologiens luthériens de Tübingen et la patriarche de Constantinople Jérémie II – 1573-1581. Au seizième siècle la rencontre entre Orthodoxie et Luthéranisme a été une rencontre entre duex identités qui revendiquaient la possesion de la vérité dans la même mesure. Les Orthodoxes parce qu’ils prétendaient avoir gardé au fil du temps la Tradition authentique du christianisme primaire, et les Luthériens par la prétention de retour à la même Tradition. Les lettres changées entre la patriarche oecuménique Jérémie II (1536-1595) et les théologiens de Tübingen sont des documents de grande importance. Cette correspondance représente le premier échange systématique d’idéées entre l’Orient orthodoxe et la branche protestante du christianisme occidental. La présente étude se propose de mettre en évidence la rencontre entre les exposants académiques du Luthéranisme du XVIe siècle et le patriarche oecuménique, le contexte, les prémisses, les étapes et les conséquences de ce contact épistolaire.
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Când am reluat studiile teologice universitare la Cluj-Napoca, în 1990, nu puteam nici măcar visa că voi ajunge să scriu aceste rânduri, pasămite din această postură. Timpul credeam că zboară mai încet, se pare totusi că e mai grăbit decât noi. Cuvintele noastre sunt prea umile pentru a putea surprinde această trecere; există însă persoane si personalităti care ne arată din ele însele formele asezării timpului în istorie ca mărturie pururea vie. Una dintre aceste personalităti este omagiată astăzi, prin acest număr al revistei noastre, la plinirea frumoasei si rodnicei vârste de 60 de ani: Pr. prof. univ. dr. Alexandru Moraru.
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Sărbătorile Penticostarului si sensul lor duhovnicesc. Sărbătoarea Înăltării la cer a Mântuitorului. Comentariu liturgic. Ca mijloc de comemorare a vietii si activitătii răscumpărătoare a Mântuitorului, anul liturgic-bisericesc are în centrul său sărbătoarea Sfintelor Pasti si se poate împărti în trei mari faze sau perioade, numite după cartea principală de slujbă folosită la strană în fiecare dintre aceste perioade: perioada Triodului, perioada Penticostarului si perioada Octoihului. Perioada Penticostarului tine de la Duminica Pastilor până la Duminica I după Rusalii sau a Tuturor Sfintilor (opt săptămâni). Ea reprezintă si celebrează timpul liturgic dintre Înviere si Înăltarea în slavă a Domnului, urmată de Pogorârea Sfântului Duh si întemeierea Bisericii crestine. Este perioada biruintei asupra păcatului si a mortii, vremea triumfului si a bucuriei pascale. Celebrarea liturgică a Patimilor si Învierii Domnului constituie centrul prezentei lui Hristos în Biserică, de aceea întregul cult al Bisericii, în diferitele lui manifestări are un caracter pascal.
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La dimension communautaire de la liberté religieuse dans l’Union Européenne. La liberté religieuse est l’un des problèmes les plus importants qui préoccupent la société contemporaine. On insiste parfois trop sur la liberté individuelle et on ignore les aspects liés à l’exercice de la liberté religieuse dans la communauté. C’est la raison pour laquelle nous considérons utile d’analyser quelques aspects concernant la liberté religieuse et de culte, en insistant sur les contrastes apparaissant entre la liberté des cultes et l’intérêt des États de contrôler et quelques fois d’utiliser le capital de confiance des cultes. On va analyser cette question dans différents systèmes juridiques européens, en observant aussi des situations qui mettent en conflit l’autonomie des cultes et l’intervention de l’État.
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The role of moderator that the Romanian press held in the philological from Transylvania as tot the implementation of the Latin alphabet. In the middle of the 19th century, the Romanian press in Transylvania developed according to the programmes initiated by the publications from the other provinces inhabited by Romanians. However, certain specific features can be noticed, due to the special circumstances in which it functioned under the occupation of the Habsburg Empire. Considering this background, within a framework close to a specific European ambiance, the Romanian press emerged as a moderator in the philological disputes taking place in Transilvania at that time. The dimensions of these disputes are recorded in their true complexity in some of the Romanian publications from this province, republished in several local Hungarian or German publications as well as in Moldavia and Vallachia.
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Prezenta carte a cărei versiune românească a apărut anul trecut la editura Galaxia Gutenberg din Târgu Lăpus, a fost publicată în anul 2003 la Seregno (Italia), sub semnătura polonezului Maciej Bielawski, presedinte al Institutului Monastic Sfântul Anselm din Roma, cunoscut deja publicului de la noi ca urmare a traducerii, în anul 1998, la editura Deisis din Sibiu, a unei lucrări dedicate părintelui Stăniloaie. Prin lucrarea Monahismul bizantin, Bielawski ne oferă o excelentă introducere, concepută ca sinteză istorică, în spiritualitatea monastică bizantină. Nu avem de-a face cu o lucrare de eruditie academică, în sensul clasic al cuvântului, ci cu o prezentare esentializată si accesibilă ca stil, concepută pentru publicul italian, a unui mileniu de credintă si cultură autentică plămădită pe structurile de civilizatie ale imperiului „romeilor”. Autorul nu si-a propus de altfel să depăsească limita inferioară a existentei imperiului bizantin, oprindu-se în secolul al XV-lea cu incursiunile istorice impuse de cercetarea temei.
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