Seminare, 2002, Tom 18
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Pozycja Duchowni polscy ‒ dobrodzieje salezjańscy z lat 1898-1938Pietrzykowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Integracja społeczno-religijna polskiego emigranta w posłudze duszpasterskiej chrystusowca (Schemat refleksji na początku XXI wieku)Neckel, Wojciech (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Feliks Nowowiejski. Wielki kompozytor i patriotaOlbert, Joanna (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Feliks Nowowiejski, the author of the music of the one of Polish national songs „Rota” („The Oath”) was born on 7th February 1877 in Barczewo, in the region of Warmia. He was raised in a very religious and patriotic Polish family. At that time, Warmia belonged to Prussia, where Poles were subjected to the very intensive germanization policy. That is why Polish language could be used only at Nowowiejski’s home, while outside of it only German was allowed. This resulted in his being much more fluent in German then in Polish ‒ in the following years it was the reason of accusing him of favouring the Germans. His musical skills and interests had been discovered already in his youth. He attended Seminarium Musicum ‒ Monastery School in Święta Lipka. He was awarded first prize at „The British Musician” contest in London in 1898 for the march „Pod sztandarem pokoju” (Linder the Banner of Piece). In the same year he started music studies in Berlin. In 1902, he received a Meyerbeer Prize for an Oratory „The Return of the Prodigal Son” This Prize initiated artistic tours to Germany, Italy, France and Belgium. This stay in the foreign countries evoked his national consciousness and Polish identity. He started to propagate Polish music and compose his own patriotic songs. Since composing two oratories „Quo vadis” (1903, based on the Henryk Sienkiewicz’s novel with the same title) and „Finding of the Holy Cross” Nowowiejski was known in Europe and Americas. In 1909 he was appointed to the post of the Music Director of the Musical Society in Cracow. In 1910, Nowowiejski composed the music to „Rota”, the poem written by Maria Konopnicka. The song was created on the occasion of unveiling the Grunwald Monument, during the celebrations of the 500th anniversary of the Battle of Grunwald. In 1911 he married Elżbieta Mironow-Mirocka, who gave him five children. In 1914 he left for Berlin once again, where he worked as a composition professor in the Conservatory. This job was interrupted by the World War I. As a Prussian citizen he was called up by the army. After the war he gave numerous concerts, where he included Polish national songs and patriotic compositions. Because of this he was not allowed to enter Music Academy in Berlin. In 1919 he came back to Warmia, where he took part in the national plebiscites in Warmia and Masuria. He gave a concert in support of the Committee, which fought for joining those regions with the Polish state. Among participants of the concert were Papal Nuncio Achilles Ratti (who later became Pope Pius XI) and Ignacy Jan Paderewski. After the plebiscite, which was unfavourable for the Polish state, Nowowiejski emigrated to Poznan, where he acquired a post in the State Music Academy and School, where he worked until 1927. In Poznań he composed numerous works of patriotic music, among other things: „Hymn Powstańców Śląskich” (Anthem of Silesian Insurgents), „Hymn do Polaków za granicą” (Anthem to Poles abroad), „Marsylianka Wielkopolska” (Wielkopolska’s Marseillaise). A famous opera „Legenda Bałtyku” (The Legend of Baltic Sea) was also written in Poznań. In 1936 he received an Award of Honour from the Union of Polish Choirs and Instrumental Groups for strengthening of musical culture in Poland. Religious music played a special role in Nowowiejski’s life ‒ in all stages of his career he composed religious or even liturgical works. He was a profound believer and a practising Catholic. In recognition of his work in this field, he was named a Papal Chamberlain by Pope Pius XI. In 1936 he was also decorated with Polish Order of Polonia Restituta Commander’s Cross. After the outbreak of the World War II, he was arrested by gestapo. He was released after interrogation but for fear of persecution he remained hidden. Finally he left for Cracow, where he continued his work in spite of living under difficult conditions. Unfortunately, in December 1941, cerebral haemorrhage precluded his further work. After the war, Nowowiejski returned to Poznań, where he died on 18th January 1946. His friend, Cardinal August Hlond SDB, bid him a last farewell in Poznań Parish Church. His body was laid to rest in Poznań’s „Skałka”.Pozycja Proegzystencja jako wezwanie chrześcijańskieOsadnik, Alina (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja XIII Międzynarodowy Festiwal Muzyki Religijnej im. ks. Stanisława Ormińskiego w Rumi 24-27 X 2001 r. ‒ sprawozdanieNiegowski, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Wartości w procesie komunikowania się jednostek globalnego społeczeństwaMierzwa, Janusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Mario Pollo, Le sfide educative dei giovani d’oggi. (Wyzwania wychowawcze wobec współczesnej młodzieży), Elle Di Ci, Roma 2000, s. 167.Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Praca misyjna ks. Wiesława Kaczmarczyka (1933-2000) w Amazonii wenezuelskiej w świetle jego korespondencjiSzmidt, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Kardynał August Hlond jako promotor laikatuSakowicz, Eugeniusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Edward Walewander, Problematyka wychowawcza w środowiskach emigracyjnych, Towarzystwo Naukowe Katolickiego Uniwersytetu Lubelskiego, Lublin 1999, s. 104.Necel, Wojciech (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Katechizm Kościoła katolickiego w kontekście przemian religijno-moralnych w społeczeństwie polskimMariański, Janusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Koncepcja człowieka w logoterapiiMarchwicki, Piotr (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Every psychological school possesses more or less consciously assumed concrete anthropological conception of human nature which underlies its foundations. Although that conception is not always overtly proclaimed by the followers of a given school, however it is possible to recognize anthropological elements inherent in that school e.g. implicit assumptions or axioms concerning human nature. The so-called „free of assumptions” or fully independent and objective psychological approaches do not exist, seemingly as do not exist „free of assumptions” philosophical traditions they are connected to. The purpose of the present article is to delineate the conception of man in developed by V. E. Frankl logotherapy which constitutes ‒ beside A. Adler’s individual analysis and S. Freud’s psychoanalysis ‒ the third great Viennese psychotherapy school. Logotherapy is a psychological and psychotherapeutic approach that openly admits its connections to philosophy. Consequently, anthropological foundations of logotherapy are explicitly spread by its followers and interested in this issue scholars do not have to analyze ‒ how it is frequently necessary in case of other psychological approaches ‒ its sensu stricto psychological propositions to discover the tacit philosophical assumptions and axioms in its background. The first issue discussed in the present paper is the logotherapy’s polemic against reductionistic and deterministic conceptions of man which constitutes an expression of the logotherapeutic concern for taking into account in psychology and psychotherapy the complete and unfalsified picture of human nature. Then, anthropological assumptions underlied the foundations of logotherapy are presented. Those assumptions differ from criticized reductionist conceptions in that that they confer the key-place on the spiritual dimension that unites multidimensional human existence. Subsequently, the anchored in the spiritual dimension specifically human phenomena of freedom, responsibility, and striving for meaning in life and values are delineated. Finally, the place and meaning given by the logotherapy to the human need for religion and religiousness is outlined.Pozycja Błogosławiony papież Pius IX wobec problemów swojej epoki (1846-1878)Lis, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Michał Woźniak. Wspomnienia, wydał i opracował ks. Ludwik Królik, Wydawnictwo Archidiecezji Warszawskiej, Warszawa 2001, s. 92.Wąsowicz, Jarosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Maryja Matka Pana w modelu religijnym wspólnot ewangelickichNowak, Władysław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Salezjańskie źródła doświadczenia pedagogicznegoPaszek, Adam (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Dziecko a reklama. Edukacja czy manipulacja?Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Plenitudo legis dilectio. Księga pamiątkowa dedykowana prof. dr. hab. Bronisławowi W. Zubertowi OFM z okazji 65. rocznicy urodzin, red. Antoni Dębiński, Elżbieta Szczot, Lublin 2000, s. 958.Stawniak, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Czy postawy religijne mogą sprzyjać resocjalizacji skazanych?Pol, Dezyderiusz Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Stefan Kardynał Wyszyński Prymas Polski w dokumentach aparatu bezpieczeństwa PRL (1953-1956), wydał i opracował Bogdan Piec, Verbinum, Warszawa 2001, s. 206.Wąsowicz, Jarosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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