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The article presents and comments on the ways of using the "personality" concept in the modern philosophical and theological literature. The author studies the consequences of conceptualization of this concept in the context of nihilism. The author applies the philosophical and anthropological approach to the explanation of the phenomenon of feeble-mindedness. The article analyzes the possibilities of a dialogue between philosophical and theological anthropology.
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This article examines selected works of Polish fiction to analyse representations of the socio-cultural conditions of the diaspora that formed in the UK after Poland’s accession to the EU in 2004. Dobrogoszcz employs the categories of postcolonial theory used by Homi K. Bhabha in The Location of Culture to offer a critical review of stereotypes that have dominated the perception of Polish migrants in the UK, and to examine their role in the process of migrant identity formation. Faced with the incommensurability of foreign culture, Polish newcomers to the British Isles are bound to deal with the their national identity and to accept its inevitably hybrid character.
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After performing an analysis concerning the causes of the migration of the Polish to the European Union after May 1st, 2004 the author confirms the hypothesis that the economic reason is the main one; emigration creates a lot of possibilities, higher earnings, an improvement in the standard of living, and a higher socio-economic status. The second reason is the will to study at the universities of the EU, both within the frames of the Erasmus (Erasmus+) programme and individually on one’s own initiative. This kind of migration creates an opportunity of personal development and promotion, also in the academic sphere. A statistical analysis has confirmed that the third reason of migration is the will to travel, which in some cases is connected with finding a job. The Polish migration to the European Union is more and more frequently caused by a search for a better life style, which not necessarily is connected with looking for a job, but it means settling down in the chosen country and founding a family there. The data used in this article have been taken, inter alia, from the Central Statistical Office, the CEED Institute and the Work Service Agency.
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Self-portraits dominate the work of the artist Nikolay Ruschukliev. The text analyses the stages which the genre preferences characteristic for this artist go through in the context of the relationship between self-portrait and the concept of life’s meaning and changes in its content. It also traces how the artist manages to commit to his conscious choice permeating his whole existence to create self-portraits and his reasons for having the "meetings" with himself. It is an attempt to answer questions posed by the paradoxical inverse relationship between the size of the synthesised messages to the world in which the artist lives and his ability to give sincere and honest answers to simple questions addressed to and from his self. Addressed are the issues how the ideologically provoked thresholds in life after filtering are transformed into an act of defence of personal truth, and why that very "self-awareness" is the necessary prerequisite for the achievement of this truth. The idea sustained is that the self-portraits of Nicholay Ruschukliev may be the key to understanding its transformation into genuineness about the world ... whereas the viewer who has touched this world "sinks" in the reflection of their own emotions, feelings, desires and fears.
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In the ancient world, the personality of the leader had an extraordinary impact on mentalities. In many ancient civilizations, the cult of the state leader was similar to the cult of the gods.The first expression of the so-called personality cult of the state leader was in the Ancient Orient, where the leader was either sent by the gods or a god himself on earth, the son of the gods or a divine agent of the gods on earth.In the western part of the ancient world, the leader was more of a model, a hero, but also the first of all citizens in democratic regimes. A particular case is Sparta where the leader which had a cult was the state itself.In most Indo-European civilizations, the cult of personality was political and military in nature, rather than mystical and religious, as was the case in the major civilizations of the Ancient Orient, such as Sumer, Babylon, Assyria, Egypt, India and China.The oriental personality cult was taken over in the classical Western world, especially in the case of the Roman super-power where “the first of all citizens” - Princeps is also the godlike Divus, or Pater Patriae.The cult of the leader in Antiquity was taken over in almost all historical eras, being the proof of a neutral paradigm that has undergone little change today. If in ancient times the leader was sent by the gods, a superman, nowadays the leader is a charismatic figure (a word coming from the Greek and meaning ‘with divine charm’) proving that little has been changed over the millennia. In Antiquity and now, power has always made use of communication.
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This study brings into focus some thematic programs where Romanian spirituality is present in the Romanian language program of Vatican Radio during the years 1969-1970. Much of the lectures are supported by Monsignor Octavian Bârlea, priest Flavius Popan or teacher Mircea Popescu. The themes are current, meditative, and full of spiritual meanings.
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One of the stages of the Czechoslovak history is the 1920s and 1930s period when Czechs settled with their families in Slovakia, driven by a long-term perspective and working as civil servants in state administration, or in the private sphere. MUDr.Viktor Sedlák graduated from the Charles University in Prague and worked at the Dermatology and Venerology Clinic of the Comenius University in Bratislava since 1919. He later opened a private doctor’s office for skin and venereal diseases and treated the employees of Slovak Railways. In the spring of 1939, he was forced to leave Bratislava and moved to Brno. While in Bratislava, he lived with his wife and two children in a small Czechoslovak villa colony on Lermontov Street (formerly Günther Street) in a house designed by Dušan Jurkovič, in the neighbourhood of other intellectuals. The narrated memories and documents preserved in the family archive together with other objects that were carried to Brno reflect the professional career and private life of the Czech doctor who had lived in Bratislava for twenty years, and show the daily life of his family and social contacts within the predominantly Czech population. The text depicts the family memory culture.
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This article discusses the culture of shaming – a perspective that appears where modernizing discourses on Polish society are confronted with the cultural experiences of villagers. Rakowski explores several possible ways of going beyond this perspective, referring, in turn, to the world of rural social subjectivity as it emerges from artistic and ethnographic projects, the conditions of belonging and the possibilities of performing an ‘inward turn’ in situations of intersocial encounter, and the potential to construct an alternative understanding of society – a proto-sociology. Thus artistic projects are linked with what is ethnographic and current, and above all with the possibility of an alternative social history shaped by rural communities.
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This paper discusses the dynamics of the construction of culture from the viewpoint ofyoung adults. These dynamics can be identified both at a macro level, across cultures,and at a micro level, within cultures. Essentialist view of culture as monolithic entitywith fixed values, beliefs and behaviors is a construct that seems to reproduce inthe formation of the image of the Other. Subcultures are contrasted with the socalled norms of mainstream culture, a view which denies the fluidity of culture asa dynamic social construct which can lead to stereotyping and prejudice againstpersons (Holliday 2011). In the fields of sociology and cultural studies, Othernessis related to the construction of identities. It rests on social and cultural hierarchiesand relations of power. “Strangers” are socially produced (Bauman 1998) and theirOtherness reflects the established categories of race, gender and class.The presented study allowed us to unravel the tensions arising from the Us-Them divide, which often leads to discrimination and prejudice. This qualitativeinvestigation explores young adults’ perceptions of subcultures and cultural diversitywith the use of interviews and critical incidents to approach the interviews. In thediscussion of critical incidents, or short stories (Arthur 2001), Bulgarian and Mexicanstudents were seen to relate their own stories to those of the subcultural and foreignOther, thus creating a reflective vision about the cultural difference. The discussionsdemonstrate the invention of successful strategies for avoiding stigmatization,stereotyping and discrimination. On the contrary, their discussions were conduciveto acceptance of differences regarding cultural formation and cultural display(Delanty 2009). The participants raised their voices against discourses that deny thecosmopolitan value of openness and respect, and equal rights of freedom of persons.
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The article studies the specifics of the visions of degeneration and regeneration in Bulgaria within the eugenics discourse and other intellectual and political discourses with which it interceded. Hence, certain concepts of modernity, historical time and identity are reconstructed as a result of biosocial engineering in Bulgaria at the end of the 19th century and especially during the interwar period. The analysis is structured in several sections, which address the following topics: biological images of social time as elaborated at the end of the 19th and the beginning of the 20th century; the racial anthropological perspective of the biologist Metodiy Popov towards national historical time; the psychologizations of the „national soul“ envisaged as undergoing social progress and/or decay, as well as the scientific-political versions of a „New Revival“ of the Bulgarian collective organism. The theme of biopolitical regeneration is interpreted as enriching the conceptual background of the „revivalist imagination“ in Bulgaria.
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What happens when the genre you are developing dies? What happens with the Estrada musicians when the whole industry of socialist Estrada entertainment dies with the abandonment of the word ‘Estrada’? The text summarizes the results from a research of 10 newspapers, 2 online publications and the so called music reality TV shows on Nova TV and bTV as well as ‘The best years of our lives’ show on BNT in the period 1990 – 2017. The music contests add another category which the contestants abide by: ‘we must be proud as nation’ – the country is not doing well, but we are a nation of talented singers. The main results show that the musicians recreate this specific ‘national mystical language’ as Milena Iakimova defined it (Iakimova, 2011:76). The fault for the state of the Estrada music after 1990 is in ‘our own media’ which don’t play their music. Patriotism is seen as a main strategy for their role on the stage of the folk entertainment.
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The article is a conceptual rationalization of live action role-playing games (LARP games) from the perspective of subcultural studies. The phenomenon of LARP games is addressed through the ideas of John Irwin and Gary Alan Fine, both representatives of the late Chicago School tradition, and defined as a scene of interaction or a leisure subculture. In the presentation of forms of social organization and cultural practices of Bulgarian larp players key terms borrowed from influential theories in the fieldof (post)subcultural studies are used, such as (neo) tribes and bricolage. Both thedynamics of values and attitudes among the active participants and the ideas producedin the perception of the subculture by outside members of society are discussed. Thequestion of the ethical engagement of the researcher to the studied subjects has beenraised and the position of the scholar as a mediator in a media environment oversaturatedwith representations has been questioned.
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