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This article offers a bird’s-eye view of the evolution of guitar learning and pedagogy in the XX and XXI centuries, supported, and often propelled by emerging popular musical styles and new technologies. Specifically, the article discusses how learning to play guitar has evolved from formal teacher-student lessons in private and academic settings, to informal and self-guided forms of learning through books, magazines, and DVDs. Starting in the late 1990s, technological advancements and the diffusion of high-speed internet brought about technologies and social spaces that contributed to innovating guitar pedagogies and disrupting traditional approaches to teaching and learning the guitar. These technologies include, but are not limited to online archives and communities, social media, apps and software, subscription-based services, augmented reality, virtual worlds, and digital games. Several of these technologies are still in their infancy and their potential for impacting guitar learning and teaching may still to be fully harnessed and explored.
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Educating a human being is a task that has always stood close to philosophy and sometimes has become philosophy itself, as in the life work of Socrates following the motto with heroic consistency: “Know thyself ” (scire te ipsum). European culture adopted this principle and incorporated it into its intellectual-spiritual tissue in various guises over the centuries. During the Middle Ages, in the works of Christian thinkers inspired by Neoplatonic philosophy (such as in the views of the scholars of the Saint Victor school in Paris), this tradition was combined with the motif of “being beauty” (pulchrum esse) and enriched by aesthetic thought; beauty with all its richness of form and expression, together with truth and goodness, as Plotinus wanted, marked out the path of man;s “renewal” and showed him the ultimate goal of beatum esse — being happy. The sensitivity and aesthetic sophistication of the Victorine authors of the 12th-century theory of education breathe freshness and an Epicurean joie de vivre, which certainly creates the potential to appeal to contemporary man.
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Alexander of the Bonini family (ca. 1270–1314) was born in Piedmont Alessandria. Having joined the Order of Friars Minor in the Genoese province, he took up scholarly work. In the late 13th century, he went to Paris to teach theology and philosophy at the University of Paris. His scholarly work resulted in commentaries on: Metaphysics, On the soul, Sentences and Quodlibeta. In 1303, in Rome, he received a master’s degree in theology and an appointment as lector of the Lateran Palace. From 1308, he climbed the career steps within the Franciscan Order, culminating in 1313 with the election of Alexander of Alessandria as the General of the Order of Friars Minor. He died a year later and his memory survives mainly through his works. The paper consists of two parts. First one, introduces to the edition of principium together with the expositio and quaestiones to lemma 1 from Alexander Bonini of Alexandria’s commentary on De anima, Book 1, and the second part presents the edition itself.
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Nicholas Tempelfeld of Brzeg (ca. 1400–1471) was a distinguished Silesian figure among the scholar of the University of Krakow: he was a professor of theology educated there, a dean of the Faculty of Arts, a canonic of St. Florian’s Chapel, a preacher in St. Mary’s Church in Krakow and St. Elisabeth’s Church in Wroclaw, and even a politician, if we may call the author of the treatise against Czech king George of Podiebrad so. His philosophical output remains unknown since he seems to have written a single commentary on Aristotle (Parva naturalia) and is to be discovered on the basis of research into his university sermons. The paper presents the edition (preceded by a substantial introduction) of two redactions — a draft and a proper redaction — of such a sermon: his opening lectures on Summulae logicales by Peter of Spain, composed during his activity at the University of Krakow. The draft consists of seven notabilia only, dealing primarily with some general problems concerning logic. The proper redaction is a deeply elaborated introduction to Peter’s work, that — according to Nicholas — should be entitled: The treatise by Peter of Spain dealing with the argumentation and some other things relating to it, compiling views of the other philosophers, composed because of the love for young students to these students obtain the way of argumentation, as well as the possibility to discern the truth from the false. It contains the recommendation of logic, some general logical problems, like the causes and subject matter of commented text, and the accessus to the first part of the Tractatus. Both versions of the sermon are preserved in Ms. Wroclaw, University Library, cod. I Q 380.
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Review of: PAVLA VOŠAHLÍKOVÁ, Rákoska v dílně lidskosti. Česká škola v 19. století očima účastníků, Praha 2016, Academia, 312 s., ISBN 978-80-200-2533-3
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The aim of the article is to make a biobibliographic analysis of the scientific activity of Assoc. Prof. Dr. Ivaylo Petrov, a long-time lecturer at the Department of Special Pedagogy, its head, and editor-in-chief of the journal Special Pedagogy and Speech Therapy. Outside of the personal characteristics of a scientist, which no one is able to objectively present without the presence of subjective layers, the main method of reliable description remains bibliographic analysis.
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The article presents Eminescu’s pedagogic guide marks and specially the problem of educational ideal of the pupil and teacher’s personality. Resources which supply the universe of Eminescu’s pedagogic ideas have, as a support, meditations upon education and life, which are found in published articles and outline clearly the pedagogic vision of our national poet. The analysis of the pedagogic thinking is achieved on the base of the history of the culture, interpretative commentary increasing in this way clear-sighted valence regarding national education because in education are limited and summed up like in a lens all the tendencies of an epoch.
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This article constitutes a first attempt to approach the history of the establishment and activity of the Association of Teachers from the county and municipality of Bălți between the two world wars, through the prism of the periodical publications that it initiated, edited and promoted in those years – Association Bulletin and Magazine. Aspects regarding the history of the Association in the interwar period and its main concerns are dealt with: improving the material base of education within the county, modernizing the teaching process, defending and promoting the demands and professional rights of the teaching staff, the activity of the Teachers’ Bank from Bălți County, the organization of circles and cultural homes etc. The activity of the Association of Teachers from the city and county of Bălți between the two world wars fully confirms the truth expressed even in those years, that the fair and land of Bălți was not only an important economic and commercial center of Bessarabia, but also a strong cultural center.
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Téma dětí zavlečených za druhé světové války z okupovaných území do Německa na převýchovu je dodnes opředeno řadou mýtů. V médiích se čas od času znovu dočítáme informace, které už byly historickým výzkumem vyvráceny. Ovšem ani bádání historiků zatím nedokázalo odpovědět na všechny otázky.
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The residence of the Georgian Catholics in Istanbul, the Monastery of the Virgin Mary, with its schools, printing house and rich library used to fulfill a great Georgian cultural, educational and scientific function outside of Georgia for more than a century. The temple was built in 1861 by Father Petre Kharischirashvili in one of the most beautiful districts of Istanbul, Ferikoy (the village of Angels). It is noteworthy, that the most of the fathers serving in the Georgian Monastery of Istanbul were from Samtskhe-Javakheti by origin. Father Petre Tatalashvili was from Samtskhe as well. During the hundred years (1861-1961) of its existence, Georgian Catholic Monastery of Istanbul acted as a spiritual, cultural, educational and scientific center where many national, educational or scientific activities were performed. Establishment of religious educational institution, Georgian-French schools, printing-houses, the literacy dissemination society among Georgians living in Turkey, library called after Akaki Tsereteli are good examples of cultural and educational activities of the Monastery. The Monastery was the educational center giving Georgian young people the opportunity to get education first in Istanbul and then to Europe. In schools, students had the opportunity to study literature, history, religion, theology and philosophy. Most of the fathers of the monastery were polyglots, fluent in French, Italian, German and Latin, so they helped students to learn languages. It supported many Georgian scientists and public figures, like Ivane Gvaramadze, Mikheil Tamarashvili, Shalva Vardidze, etc.
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The Teaching Plan and Programme of the Faculty of Islamic Studies evolved from its initial concept of studies in the early seventies of the 20th century to the date. One of the significant reforms in this evolution was the one that was carried out during 2002-2004 by the Commission for the Reform of the Teaching Plan and Program presided by Professor Fikret Karčić (1955-2022). This reform facilitated the transition from pre-Bologna to Bologna system for higher education, by introducing one semester subjects at the same time providing for a balanced distribution of subjects across the departments and the respective cycles (common-obligatory, occupational and elective subjects) and keeping in mind the workload for the students as well. Such reform allowed the Teaching Plan to preserve its authenticity, openness, integrative approach, and reforms of courses, all of which gave value to the Curriculum.
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The article discusses the use of the category of ‘everyday life’ in historical works by Maria Bogucka as well as her theoretical contributions on the subject. Her pioneering role in adapting the mode of popular writing advanced by the French cycle Histoire de la vie quotidienne to Polish historiography in the 1960s established a high-quality standard on Polish scholars by combining original research into economic and social history with references to the history of material culture and mentalities. A quarter of a century after the publication of her exemplary study entitled Życie codzienne w Gdańsku: wiek XVI–XVII [Everyday Life in Gdańsk: Sixteenth and Seventeenth Centuries, 1967], Bogucka involved herself in contemporary debates within the international community of historians over the German All- tagsgeschichte, perceiving it as a methodological framework for innovative research and an opportunity to expand the theoretical side of cultural history. Though she would not produce another ‘history of everyday life’ – in a refreshed perspective and with more robust theoretical foundations – her studies into old Polish customs betray an inspiration with the German research current of Alltagsgeschichte, which blossomed in the early 1990s.
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The university, as a bureaucratically and market-managed enterprise, has been the object of criticism since the 1980s. In the United States, Allan Bloom called it a multiversity, and some time later Bill Readings wrote about “The university in ruins,” hiding behind a façade of “excellence.” The Polish university has taken over the economic criteria measured by the number of grants and points. The commodification of knowledge also raises a number of ethical questions — it leads to a lowering of or abandoning of all academic standards, the degradation of authority in science, scientific criticism, and the actual quality of research and teaching. Is there room in the modern university for behaviors subject to moral evaluation? What are the skills required for — and the conditions for — the possibility of application of moral norms in academic life?
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In the interwar period of the 20th century, the formation of the national education system took place in Lithuania. The Catholic Church sought to actively participate in the creation of this system in order to consolidate the principles of the organization of its educational system. The political regimes in interwar Lithuania sought to create a unified national education system, and the Catholic Church sought to make the educational system in line with its principles in the field of education. The article reviews how the Catholic Church and political regimes competed for dominant influence in the field of education in Lithuania during the interwar period (1918–1940). It is said that the struggle for influence in youth education was most clearly manifested in the field of secondary education (higher than primary education), because the position of the Catholic Church in this field was the strongest: Catholic educational societies had created a network of private schools. The Catholic Church and the Christian Democrats defending its position held the view that only a confessional school that nurtures the Christian spirit is suitable for Catholic children. Therefore, the state is required to finance private Catholic schools that meet the educational ideals of Catholic society. Catholic public figures and Christian Democrat politicians proposed to implement the principle of cultural autonomy in the country’s education system, which would guarantee the financing of private Catholic schools. During the period of Lithuanian parliamentarism (before the coup d’état of December 17, 1926), the position of the Catholic Church in the field of education clashed most strongly with the viewpoint of left-wing political forces. The leftist political forces sought to entrust the state with the right to determine educational ideals. The idea of a denominational school was alien to the left wing – they considered it an internal concern of the religious community itself, and the introduction of compulsory religious education in schools contradicted the fundamental values of the left-wing activists. After December 17, 1926 the nationalist political regime, established during the coup d’état, was guided by the rule that the monopoly of education must be in the hands of the state – only it has the exclusive right to educate its citizens. These attitudes were reflected in the education reform carried out in the mid-forties, which not only unified the educational chain up to high school, but also demonstrated the government’s unwavering political course towards the monopolization of the educational system. The monopolization of education by the state brought the nationalist government into conflict with the Catholic Church, which, defending its rights in the education system, demanded the implementation of the principle of cultural autonomy. The government sought to monopolize education and ended this process in 1938, the year the new Constitution of Lithuania was adopted.
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After its defence against the Swedish army (1655) and the vows of Jan Kazimierz (1656), Jasna Góra gradually became a national shrine and the spiritual capital of Poland. The persistence of Marian devotion is an expression of the nation’s symbiosis with the Church in the religious, moral, cultural, social and political fields. The major Marian celebrations were combined with the celebration of the Constitution of 3 May (Our Lady Queen of Poland), and mass walking pilgrimages: 15 August (Feast of the Assumption of the Blessed Virgin Mary) and 26 August (Feast of Our Lady of Jasna Góra), as well as 8 September (Feast of the Nativity of the Blessed Virgin Mary). The great Primates of Poland, Cardinal August Hlond and Cardinal Stefan Wyszyński, were both confrères of the Pauline Order. They also made more important decisions at Jasna Gora during the deliberations of the Polish Episcopal Conference, the Legal Commission or the General Council. The national shrine was the site of the First Plenary Synod of the reborn Poland (1936), the completed central celebration of the Sacrum Poloniae Millenium (1966) and numerous vows and acts of devotion. The aforementioned primates often came to pray before the miraculous image of the Black Madonna both privately, occasionally and officially. During the interwar period, Cardinal A. Hlond mainly participated in pilgrimages of professional groups. After World War II, during the communist period, under the next prime minister, pilgrimage on foot developed on a massive scale. Throughout his Primate’s ministry, Cardinal S. Wyszyński referred in his sermons and speeches to the Marian-themed sentences uttered by his predecessor on his deathbed, which he described as a spiritual testament.
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The inhabitants of Termessos, one of the three largest cities in Pisidia, considered themselves the descendants of the Solymoi twice mentioned by Homer. Following the conquests of Alexander the Great, Pisidia fell under the profound sway of Greek culture. Hellenization permeated every facet of the indigenous population’s existence, and by the time of the Roman Empire, there had developed a society, whose life combined the elements of local and Greek cultures. While the level of architectural Hellenization can be evaluated by the ruins of cities, it is more difficult to assess the level of literary education. There were no famous poets in Pisidia, and the literature of this region remains almost unexplored. The aim of the article is to ascertain the educational attainment of the urban elite in Termessos. This is achieved through the lexical and grammatical analysis of three randomly selected funerary inscriptions written in hexameter. The main educational texts were the poems of Homer, therefore, in the structure of each epitaph the author reveals all the elements that may indicate the acquaintance of Termessian poets with the Homeric verse: words belonging to the epic tradition, Homeric formulas, and grammatical forms characteristic of the epic. As a result, the author shows that 43.6 % of the text of these epitaphs was borrowed from the epic tradition and concludes that the educated inhabitants of Termessos knew Homer’s poems well and even used his formula for their ethnic self-expression, proudly calling themselves the “glorious Solymoi”.
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Father Roman Ciorogariu, the man convinced of the importance of schools in the of plan capitalizing on the intellectual capital of young generations and in order to support the struggles for obtaining the natural rights of his own race, he would constantly get tire of the training generations of teachers and priests. They were meant to become torches for propagation of culture and faith of their own people. Moreover, being sure of the purpose of culture as a determinant factor of training teachers and priests of the sons of Romanian nation, Professor Roman Ciorogariu would have carried out his entire mission in order to invest in the support plan of education with practical and formative values in the formation of Romanian’s soul’s nation.
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Review of: Academician preot profesor universitar doctor Mircea Păcurariu (1932- 2021) - o viață pusă în slujba lui Dumnezeu și a neamului românesc, Editura Renașterea, Cluj Napoca și editura Episcopiei Devei și Hunedoarei, Deva, 2021, coordonatori: † Gurie Georgiu, preot Florin Dobrei, 384 pp.
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Polish political science is accused of not being as global as Polish sociology, or of not taking the scientific method and scientific theory very seriously. In contrast to the three basic social sciences (psychology, economics and sociology), political science is more limited to description and humanistic interpretation. One may ask why Polish political science, as it results from the above accusations, deviates slightly from the positivist pattern. The hypothesis suggests that this may be related to the education of the founders, the first managers of political science (directors of institutes, representatives of political science in the Central Commission of Scientific Degree). As it turns out, they were mostly lawyers, and to some extent historians. Graduates of basic social sciences were rare. Political science also lacks (considering textbooks) influential methodologists. As a consequence, there are fewer social methodological subjects in political science studies than in the other aforementioned fields of study.
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