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The publication Katolickie rozgłośnie radiowe w Polsce w służbie ewangelizacji[…] is the first book by Grzegorz Umiński, a young researcher and PhDstudent of Media Education at The John Paul II Catholic University of Lublin(Poland), and an information technology student. In his monograph deals withthe issue of using media for the evangelisation. The main corpus of the work isdivided into three chapters that constitute the logical and coherent whole. Each ofthe chapters is devoted to the discussion of particular matters.
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The article is initiated by a contemplation on the contemporary humanization mission of the family. “The family is the basic unit of society. It is the cradle of life and love, the place in which the individual ‘is born’ and ‘grows’” (“Christifideles laici” exhortation, no. 40). However, not all forms of family life serve the human humanization and participate in the development of the society. A family, in order to create the integral human well-being — and that is, in fact, what the humanization is about — should act in a manner respecting this set of goods and values which characterize it as a “community of life and love.” Among the missions of the family the most vital one is the mission of upbringing (according to a paradigm: “the family, first educator”). It is an area in which it is explicitly visible why the proclamation of the “family sovereignty,” in the church documents — especially in the Charter of the Rights of the Family (1983) — is invariably accompanied by the affirmation of the subsidiarity principle. The standards of the Convention on the Rights of the Child (1989), touched upon in the last chapter, constitute a crucial reference point for the domestic legislator: the right to be raised in a family and to maintain contact with both parents. However, it is important to remember that a characteristic feature of the international law standards (binding for countries that ratified them) — similarly as legal acts of lesser legal force, like: recommendations or resolutions, is their conciseness, condensation, but also a peculiar terseness “justified” by the means of a reference to the minimum of common idea concerning a contemporary family relationship, equality of women and men, family autonomy, rights of individual, especially weaker party, that is, a child. This impartial, permanent situation is connected with such advantages as, for example leaving a subject matter freedom margin for a given country legislator: maintaining or passing detailed normative solutions coherent with the state law. However, today it is also not difficult to notice disadvantages: especially the underspecification — in the name of the outlook pluralism principles — the axiological plane of the accepted standards (and precisely, avoiding what we called the logos and ethos of the institutions of matrimony and family). In practice it can signify forcing a legal thought alien in a given culture, or even bear all stamps of a bad lobbing. It is demonstrated — in the last part of the article — by the means of examples, which depict real problems with the implementation of the relevant conventional regulations in the national (Polish) law.
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The article presents the genesis and sources of rights of the child. Every child is entitled to the rights of the child just like every adult is entitled to human rights. The child is a human person with dignity, therefore he or she is entitled to all human rights. Moreover, because of his biological and mental immaturity and being subject to the authority of parents the child requires special treatment and care. Social rights are these human rights that are related to employment, social security, health, family life, participation in cultural life and education. They include economic, social and cultural rights, which are these rights that provide for physical and mental development and social security of an individual. Rights of the child are inextricably linked with rights of the family because the child is born into and grows in the family. The Constitution of the Republic of Poland imposes such a pro-family direction of the policy in Art. 71. What is more, there is a close relationship between the economic policy of the state, social policy and the quality of life of the family. The better condition of the family, the lower unemployment, decent wages of parents and a greater care of the state for developing the pro-family policy the greater likelihood that the right of the child to decent social conditions is preserved and better protected.
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The latest special phenomenon in the nineteenth-century art was assuming a new attitude towards the preparatory stages in the work, an emanation of a Renaissance artist, being a quantum leap from the compulsory Hermeneia (Painter’s Manual also known as Painter’s Guide of an Orthodox icon-painter) in the painter’s non-commissioned artworks. The paper deals with three sketchpads of several generations of icon-painters from Bansko, kept at the Ivan Dujčev Center for Slavo-Byzantine Studies, University of Sofia. The firs and the most significant one is that of the founder of the Art Centre of Bansko, Toma Vishanov- Molera, dated personally by him form 1786. The second one has been signed by Mihalko Uvanov Golev, and the third one probably belonged to Dimiter Sirleshtov. The attribution of authorship is tentative, to a degree, as the other abovementioned icon-painters have made drawings on blank sheets along with Dimiter Molerov. Among the drawings, models for various subjects occur, some of them realized in murals or icons. A substantial part of these has been used for training.
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The author of the article notices that discussions on the essence of totalitarianism revolve mostly around: the sphere of distorted political relations, replacing the authority with the dictate of the authorities, monopoly of one party in all spheres of life controlled by such a party. Alternatively, they focus on economic relations, which makes them particularly expressive, yet easily falsifiable. Referring to the reflections of John Paul II, the author notes that the Pope’s diagnosis of the current state of affairs concerning the Copernican revolution in philosophy is immensely interesting and extremely inspiring. It was a revolution in the cognitive sphere but, consequently, it led to the ‘exile’ of God from the real world and rendered Him be perceived as being existing in some other world. The aforementioned exile of God was meant to end with the death of God but this process led, in fact, to the destruction of man. The author states that without reference to the anthropological error it is impossible to understand the essence of moral evil of totalitarianism.
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The paper briefly presents the history of Protestantism in Russia (16th–19th century) and the legalstatus of Protestant communities. An emphasis is placed on participation of the state and the individual tsars in increasing their number, as well as on the legal acts issued for them over the centuries. The article draws attention to the dependence of the right to freedom of religion, whichthey had in Russia, on their economic usefulness. It highlights the authorities’ interference in thefunctioning of Protestant Church as well as state protection of the prevailing faith – the OrthodoxChristianity – despite numerous religious and economic privileges granted to the Protestants.
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Disruptive behavior of the pupils became from different reasons and social circumstances. Animportant role, a huge one I would say, it has the teacher, who put the intellectual base at thepupils. The teacher intervention to maintain the order in the classroom putting on the end to thedisruptive behavior or on the contrary gets to the worse. So, teacher intervention has some basicsteps which must get follow, but their not a basic rule, it is more a reference point from wherethe teacher could guide in a difficult situation. The classroom management, concerns theessential appearance of the teacher works, the effective management, under the civic-democracyvalue, sign, inherent conflicts from classroom, assuming that school anticipate and preparegraduate for involvement and for resolve the conflict from a democratic society.
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The article presents examples of monks’ clothing used in the Middle Ages in Bulgaria. It reviews its features and draws conclusions and summaries related to its individual elements and colours being used. The rules that were set in monks’ clothing did not limit their individual world on the account of community. Their attire, even if homotypic, differed in certain details. Its general appearance depended on various factors such as the common rules, local culture, monastery prosperity, climate conditions etc.
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This study examines the multiple problem of teacher education in the Reformed Church after the first world war. There were several teacher training colleges in the Austro-Hungarian Empire, where Reformed teachers studied, too. Of course the Reformed Church had its own teacher training colleges as well. On that score the supply of Reformed teachers in the Church was guaranteed. However, at the end of 1910, the General Convent of Hungarian Reformed Church reported the lack of teachers, especially on the northern part of the country. In the 1920´s Pálóczi Czinke István wrote a Memorandum to the prime minister. In that Memorandum he depicted all the thwarting in the Reformed Church, which were caused by Treaty of Trianon. Additionally, he submitted all the rightful demands of the Reformed Church in Czechoslovak Republic. One of these demands was the need of a Reformed teacher training college. Pálóczi Czinke István further subjected to the prime minister the necessity of the grant-in-aid from the government for Church institutions. The very first supporter of the teacher training college was Károly Patay, the chairman of the educational commission of the Convent. In 1922, on the seating of General Convent in Pozsony, the Convent decided that the teacher training college should be established in Komárom. At that time nobody would ever presumed that the Congregation of Komárom had to emulate for the college with the Congregation of Érsekújvár, then with the Congregation of Rimaszombat, and finally, in 1938 with the Congregation of Léva. Finally, Komárom got the right of establishment of the Reformed teacher training college.
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Soul has been a huge problem in history of philosophy within the context of its description, existence, immortality and its relationship with body since the ancient times. Avicenna’s theory on soul could be evaluated as a bridge between his epistemological and ontological ideas. Although his theory has similar characteristics with Plato’s and Aristoteles’ philosophical arguments on soul, Avicenna offers a significant schema on soul that really exceeds both Plato and Aristoteles. Avicenna proposed a systematical analysis of mind-body problem decades before Descartes, who has been known as the constructer of mind-body problem. Therefore, it should be taken into an account that Avicenna although lived in Middle-ages, made a significant contribution to both psychology and philosophy of mind indirectly. The aim of this essay is firstly to evaluate Avicenna’s soul theory concerning the description of soul, the nature of soul, types of soul and the functions of soul and then to search for its effects on modern philosophy of mind. Especially it is easy to realize that there is an explicit similarity between Descartes and Avicenna’s ideas on soul. On the issue of mind-body problem, Descartes claims that mind could exist without the existence of body. Mind is a separate and distinct substance; however, there is a mutual relationship between mind and body through pineal gland. Similar with Descartes, Avicenna also claims that soul can exist without body because it is a distinct substance. He constructs a ground for this idea by using his popular thought experiment “flyman”. In this essay, it is tried to be indicated that Avicenna’s theory of soul has important reflections both on Descartes and modern philosophy of mind
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The communist regime in Czechoslovakia belonged among the most repressive in the former Soviet sphere. It made efforts of ideological indoctrination of youth and used various means in order to isolate young people from the religious life. Solely after the changes in 1989 it is possible to organize structures of many-sided care of youth within the Churches. In the framework of the Catholic Church there belongs a great deal of merits to the Salesian Congregation which operated with youth in the secret structures already in the times of totalitarianism when the male Church orders were abolished. The Czech Bishop Conference established its Section for Youth, also the Church movements as Focolare or Charismatic Renewal take part on the care of young Christians. The care of youth exploits the possibilities offered by the canon law. A special attention is turned to the problem of quality of the Church music for youth. Also the Catholic Traditionalists, Greek Catholics, Orthodox Church and the other Christian Churches employ the religious freedom and establish various organizations for young believers according to the civil law and their inner church prescriptions.
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This paper refers to the sculptural monuments with depictions of myths from one of the cities in the province of Thrace - Augusta Traiana. In the city and its territory have been discovered the representations connected with Apollo myths – the Metamorphosis of Daphne and the Punishment of Marsyas; also some with the Heracles Labours and one of Orpheus among the animals. The paper discusses the function of these sculptural monuments, as well as their iconography and style features. The monuments from Augusta Traiana reveal a very good example of the existence of mythological subjects and representations in a Roman city and its territory. These depictions find their natural place in the city itself. It is inhabited by people of different origin, but they all live in a cultural milieu, in which the Greek mythology is well known. These mythological representations are spread in the territory of Augusta Traiana under the influence of the Greek oriented city culture. They are met and used in different contexts by the various representatives of the provincial society.
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The paper turns again to the well-known and extensively commented narrative by Herodotus about the faith of the Getae in their immortality, about the anthropodaimon Zalmoxis and about the periodic dispatching of a messenger to him. Attention is focused on the link between that evidence and the information in Herodotus about the killing of the beloved widow over the grave of the deceased husband among the Thracians who dwelled above the Crestonaeans, as well as with the statement by Stephanus Byzantius about a similar practice among the Getae. The evidence is analysed in the light of the universal historical phenomenon of following into death when someone is killed so as to follow someone else in the World Beyond. The analysis gives grounds to believe that traces of the ritual known as following into death in its institutional form are concealed behind the intricate story about the god/ man Zalmoxis, his cult among the Getae and their beliefs. Among the Getae it was of a markedly religious character, based on the strong faith in the supernatural/ divine existence of the dead in the World Beyond, in their influence on and direct interference in the course of life in this world and a clearly manifested cult of the ancestors.
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Modernity was dominated by the image of winner, while postmodernism can be associated with victimary thinking. Being a winner, among other things, meant that the person had the strength and the ability to put the other at his service. History was primarily the story of winners, or a story from the winner’s point of view. The defeated had to suffer not only the punishment imposed on him by the winner, but they could not count on the recognition and sympathy of the broader society. The postmodern observed the neglected victims for the first time by questioning the earlier dominant metanarratives. As the claims of authority were abandoned, the voice of the victims became louder. This led to an interchange between the role of winner and victim. Slavoj Žižek observes that „the ideology of victimization penetrates intellectual and political life even to the extent that in order for your work to have any ethical authority you must be able to present and legitimate yourself as in some sense victimized […] and the fundamental right becomes the right […] to tell your story; to formulate the specific narrative of your suffering.” This switch in the dominant image of our society has to be analysed. In the article below, we do it by presenting what Christian tradition teaches about suffering, based on the definitions and examination of David B. Barrett, Todd M. Johnson, and Elizabeth Castelli. The answer to the above-mentioned question is solely limited to the examination of martyrdom as a special form of suffering. Driving from the Christian tradition on martyrdom, we can recognize some dangers in our societal discourse and dominant ethical values. We shortly present some aspects of what it means to be closed into the victimary discourse and identity, and some possibilities of liberation presented by the theologies of Jürgen Moltmann and Miroslav Volf.
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