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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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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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Review of: Maciej Szczepaniak, Źródła do dziejów Wydziału Teologicznego w Poznaniu, Uniwersytet im. Adama Mickiewicza w Poznaniu, Wydział Teologiczny, Poznań 2019, ss. 837.
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The paper is devoted to educational contribution of outstanding American scientists John Dewey and Philip Jackson in school and university reforming in the context of child-centered model. Both personalities managed to show their professionalism during their fruitful activity in the biggest universities of the USA - Chicago University and the University of Columbia. It is proved that Jackson has become John Dewey’s follower, who was named one of the four greatest educators of the XX century. It is stated that both Dewey and Jackson were sure that any school reform would fail if there were no teacher with reflective capacities, a good psychological training and organizing skills, capable of stimulating student’s creativity and independence. Both educators tried to meet the interests and needs of school and university students. The materials of the paper are based on the results of the author’s scientific trip to the USA, to the university of Chicago on Carnegie Foundation Scientific Grant in 2003 and studies of Archives of Regenstein Library and Dewey Studies Centre in Carbondale (South Illinois University), as well as personal discussions with professor Ph. Jackson.
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Ministers and teachers were both among the first careers to become professionalised. The job of the primary and secondary school teachers was mostly done by clergymen, and the distancing of these professions from the church, and their separation from the purview of ministers as these jobs gained more importance in everyday life, as well as the differentiation of teachers working in higher education and smaller schools are processes worthy of examination. Besides the professionalisation of teachers, the training and labour market circumstances of the clergy, the factors affecting their career paths, and the institutional framework of their work constitute another topic easily available for research, especially when it comes to protestant ministers. While Hungary had relatively large protestant communities and an extensive network of congregations, the professionalisation process of the work of teachers and ministers began under unique circumstances. Therefore, related professionalisation research not only has to expand the examined time period, but also has to employ special methods, and occasionally has to make significant compromises as well. This study recounts the main elements of this atypical process and examines how it could affect research concerning the professionalisation of these careers in Hungary.
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This article discusses the teaching methods that shaped the Russian school in the 19th century. The image of an “ideal teacher” is analyzed based on the recollections of historians of that period. The dynamics of its features is explored on a historical time scale. The factors that forced its transformation and evolution are considered. The sources used include memoirs written between the 1860s and 1870s, as well as those published at the turn of the 19th–20th centuries. The first group of memoirs is characterized by the juxtaposition of the “old” and “new” history teachers who differed in their preferred “teaching methods”, moral beliefs, and attitudes to teaching. In the second group of memoirs, the trend to a negative view of the “old” teachers and the effectiveness of their methods is rejected, while the “young” teachers are criticized. The obtained results show that an “ideal history teacher” was endowed by the memoirists of the 1840s and 1850s with such new personal and professional qualities as: humanity, morality, “expertise” (a high level of scientific knowledge), as well as a sincere desire to awake students’ interest in what they are being taught and to help them become self-reliant in their reasoning.
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This article summarizes the results of a study on the daily life of students at the Kazan Imperial Theological Academy in 1914–1917 when the life of civilians was severely affected by the First World War. Through the analysis of archival materials and literary sources, a close look is taken at such major constituents of everyday activities as space and time, material means, as well as clothing and dietary habits. During that period, most students resided in boarding houses, which also determined their living conditions: state-paid students received food, sleeping and working space, clothes, treatment, etc. The life of all students of the Academy revolved around the main building on the Arsk Field of Kazan. They spent most of their time there but were occasionally allowed to make short-term trips into the city. When the First World War broke out, the students started visiting more places. They went to the infirmaries and hospitals to take part in religious sermons and entertainment events. Many of them fell into a poor financial situation because the annual basic scholarship was only enough to pay for staying at the boarding house. The canteen no longer served sufficient meals, especially during the fast, so the students were malnourished and forced to seek out other sources of food. They were offered nutritious food only on holidays. The statutory clothes (raincoats, uniforms, jackets, trousers, and shoes) supplied by the Academy were of little use to keep warm in the cold seasons. In 1917, the biggest changes occurred. The premises of the Academy were gradually militarized. By the end of the year, due to the social upheavals and the economic crisis, only 142 out of 300 students continued their education. They were mainly accommodated in government apartments, and the classes were held either in the assembly hall or in the rector’s apartment.
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The main purpose of this article is to clarify some aspects regarding the economic relations between Romania and Vietnam in period 1975–1989. In order to achieve this proposed aim, were analysed a series of documents originating from the National Archives of Romania and also from the Center for Diplomatic Archives of the Ministry of Foreign Affairs of Romania. Thus, to achieve this objective, qualitative and quantitative research methods were used, as well as other methods such as as historical, logical, synthesis, and document analysis. The research undertaken has been focused in the first stage on agreements establishing economic cooperation between two states, then the emphasis being on cooperation in some industries and cooperation in the area of trade exchange. In this connection, the results of the study can be a valuable reference for the history of diplomatic relations between Romania and Vietnam, as well an important working tool for the study of the international relations history
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Modern science was born somewhere in the 16th–17th centuries, within a process that received the name of the “Scientific Revolution.” Throughout this period, a new way of “looking at” and understanding nature developed, gradually replacing medieval and ancient conceptions fundamentally. Also during this period, an incipient scientific community emerged, articulated for the first time in academies, scholarly societies, and specialized journals, through which scholars produced new knowledge that they shared publicly. Regarding the relationship between science and religion, it should be emphasized that many protagonists of the “Scientific Revolution” were religious individuals in one form or another. They saw the practice of science as a form of worshiping God and His creation. However, the consequences of their practices and ideas ultimately led to the crystallization of a science that justified atheistic attitudes or the image of a distant God, one that does not intervene in the world He created. The seventeenth-century rationalist philosophy represented a cause of “free thinking,” a line of thinking that questioned traditional conceptions and conventions. An important component of collective scientific activity was the periodic scientific journals, becoming the main channel for publishing results in the eighteenth century. The nineteenth century is considered an era of scientific progress.
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The Transilvania Society was founded in 1867 in Bucharest as a cultural and charitable association. The strategic objective of the Society was to assist young Romanians from Transylvania, obstructed by the Germanization policy of the Habsburg Empire, in pursuing studies at prestigious universities in Latin countries, especially in France and Italy. Among the first founders of the Society were patriotic revolutionaries, particularly the “triad” of Alexandru Papiu Ilarian, August Treboniu Laurian, and Aaron Florian, as well as other valuable personalities and young students. The anniversary celebrations of the Transilvania Society took place either on May 3/15 or on a nearby date. The first celebration dedicated to the founding of the Transilvania Society took place on May 3/15, 1868, one year after its establishment. It was a rural celebration held in the Alessiu garden near Bucharest. During the Transilvania Society celebrations, traditional folk games, considered elements of national specificity, were played, and folk, patriotic, and military music was performed. Over time, speeches at these celebrations were delivered by personalities such as Alexandru Papiu Ilarian, the founder and first president of the Transilvania Society; Bogdan Petriceicu Hașdeu, founding member; August Treboniu Laurian, founding member and the second president of the organization; Gheorghe Missail, founding member and the third president of the Transilvania Society, one of its most talented orators. The speeches usually addressed historical topics anchored in current events, presenting Transylvania as the historical cradle of Romanian identity to which all Romanians had a duty. The last celebration took place in 1906, with a speech delivered by Nicolae Iorga, after which this festive tradition came to a complete end.
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