Studia Gdańskie, 2009, T. 25

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    Michał Heller, Podglądanie Wszechświata, Znak, Kraków 2008, ss. 213.
    Wdowczyk, Łukasz (Gdańskie Seminarium Duchowne, 2009)
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    Gerhard Gnauck, Marcel Reich-Ranicki. Polskie lata, Wydawnictwo W.A.B., Warszawa 2009, ss. 312.
    Romejko, Adam (Gdańskie Seminarium Duchowne, 2009)
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    Początki pisma i książki. Rekonesans historyczno-kulturowy
    Cichosz, Wojciech (Gdańskie Seminarium Duchowne, 2009)
    The development of a nation’s culture cannot be fully understood without at least a rudimentary knowledge of its past. Culture does not evolve separately from a country’s history and social and political relations. Ancient civilizations, such as those in Egypt, Babylonia, Assyria, India or China had an amazingly highly-developed culture. These countries formed between 4,000 to 3,000 BC and their inhabitants knew how to use a calendar and calculate the course of celestial bodies, they used their knowledge in practice for irrigation and to channel rivers, they built roads and ships, and they also knew various systems of writing. These countries were slave monarchies in which priests played the dominant role. They wielded enormous influence on science and culture, including writing. That was, however, a practical solution necessary to retain power. Numerous elements of the book culture that we know today emerged as early as these ancient times. Some systems of writing that had appeared in the previous era, including ideographic and verbal ones on the one hand (e.g. the Chinese system of writing), and on the other alphabetical ones (Latin), have survived till the present day. In ancient times people knew several types of writing materials, such as stone, metal, wood or clay tablets, papyrus, parchment and even linen. Scribes created texts using a stylus, a brush, or a bird’s feather. Three basic book forms developed in ancient times: a scroll, a codex and an epigraph (statues and tablets). There were standards defining the linguistic, writing and publishing techniques. Because of the interest that books attracted, there was a trade dealing with this aspect of life at that time, and books were gathered in libraries for the sake of the contemporary people and their descendants. In the then existing libraries, which belonged to temples, palaces, schools or which were public, books were catalogued, and theoretical studies were written about the regulations concerning the functioning of book collections. As it entered the Middle Ages, the book had a clearly defined shape and it was becoming a more and more desirable object.
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    Rosyjskie wyobrażenia geopolityczne – Skandobizancjum
    Potulski, Jakub (Gdańskie Seminarium Duchowne, 2009)
    The political events – negotiations and manifestations, wars and conflicts, elections and strikes – are communicated with the image of geopolitical space, where the events go on. The provident power allows for constant work with these images. The power appropriates the space by the geographical images. Geographical images forming and development in the different fields of social and political activity. “Geopolitical visions” and “geographical imaginations” usually is defined as: any idea concerning the relation between one’s own and other places, involving feelings of (in) security or (dis)advantage (and/or) invoking ideas about a collective mission or foreign policy strategy. A geographical imaginations also can be defined as the way in which influential groups in cultural life of state define that state and notion within the world. It addresses the primary acts of identification and boundary-formation that population groups within a state engages. The modelling of geographical images is an effective method of geopolitical development representations. Political researches operate with the political and politico-geographical space. These kinds of space aren’t equivalent of original and traditional geographical space. This is an anamorphical (transformed) space, and the relief of this space is the result of geographical images interaction. It’s not only visual representations or pictographic images (pictures). In a broad sense, geoimages are effective concepts to represent geopolitical processes. The state of Russia does not have a single geopolitical imagination. Rather exist a few separate imaginations. National identity, the question of what and who is Russian, has never found a straightforward answer. One of the most important images of Russia is image Russia-Byzantium, it’s the main Russian geopolitical metaphor. Byzantium (during the Middle Age Byzantine Empire was one of the most powerful economic, cultural, and military force in Europe), and the Orthodox Church (in popular view of Byzantine Empire Byzantine culture and Orthodoxy are one and the same), play big role in a political mythology in Russia. This vision is coming back on the Russian political and intellectual scene in the aftermath of the collapse of the Soviet Union. The resurrections of the metaphor in post-soviet Russia let to the rise of neo-byzantinism ideology. In neo-byzantinism vision Russia is the successor of the historical mission of Byzantium; the main principle of Russian statehood is the symphony of authorities, unity of the state and church. Orthodoxy is the state religion; the main geopolitical goal of the empire expansion of the Orthodox tradition, construction of the Eurasian Orthodox empire at the scale of the whole globe.
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    Pozycja społeczna kobiet według nauki islamu za rządów talibów
    Stankiewicz, Wojciech (Gdańskie Seminarium Duchowne, 2009)
    It shall be stated in the article that the position of women in Islamic religion is olymorphic, controversial and volatile. It is a component of more general and difficult process of adapting religion to contemporary requirements of reality. Alterations take place in circumstances of perceptible need to accept national and ideological distinctiveness of Islamic principles. Rigorous character of Koranic regulations based on long-term tradition hinders the evolution of women’s rights as well as Islamic believers’ adjusting to changing world. Significant ideological feature of contemporary artists in the conflict between generally forward progress of more evaluated Arabian societies such as Algeria and the actual social degradation of women. Commands included in Koran once used to protect women’s dignity. However, in different historical circumstances they are regressive and they inhibit progress. Demand to wear nikabs is the basic examples of untopicality of some Koran rules.
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    A Polish Oedipus. On the Situation of the Polish Community in Great Britain in the Context of the TV serial “Londoners”
    Romejko, Adam (Gdańskie Seminarium Duchowne, 2009)
    Dzieje społeczności polskiej w Wielkiej Brytanii obejmują ponad 150 lat. Dla wielu Brytyjczyków Polacy – nie licząc krótkiego okresu II wojny światowej – nie stanowili interesującego tematu. Polonią brytyjską zajmowała się wąska grupa badaczy. Sytuacja uległa zmianie na skutek przyjęcia Polski do Unii Europejskiej (2004). Ponieważ Wielka Brytania jako jeden z nielicznych krajów otworzyła rynek pracy dla nowych członków UE, na Wyspach Brytyjskich pojawiała się znaczna ilość „nowych Europejczyków”; większość z nich stanowili Polacy. Imigrantami zaczęto interesować się intensywniej niż dotychczas. Poświęcano im nie tylko opracowania naukowe, artykuły prasowe, lecz także utwory literackie oraz filmy. Jednym z nich jest wyemitowany przez TVP 1 na przełomie lat 2008/2009 serial pt. Londyńczycy. W kraju został on przyjęty pozytywnie, czego potwierdzeniem była wysoka oglądalność. Inaczej oceniano go w Wielkiej Brytanii, szczególnie w środowiskach działaczy polonijnych. Krytykowano go, że prezentowany w nim obraz społeczności polskiej jest kłamliwy. Oceniano go jako sabotaż, który niweczy działania podejmowane w obronie dobrego imienia Polaków. Postrzegano w nim postawę typową dla mitologicznego Edypa, który przyznawał się do „grzechów”, których nie popełnił. Przy okazji krytyki ujawniała się tendencja do zawłaszczania praw do decydowania o tym, który obraz „brytyjskiego Polaka” jest słuszny. Dla działaczy polonijnych jest nim osoba wyjątkowa – w przeszłości bohaterski żołnierz walczący „za wolność waszą i naszą”, obecnie robiący karierę w londyńskim City. Nie ma tam miejsca na przeciętność, a tym bardziej na miernotę, na którą za to znalazło się miejsce w serialu Londyńczycy. Problematycznym okazał się sposób reklamowania serialu – w ramach kampanii reklamowej promowano go nie jako serial mający dostarczyć rozrywki, lecz – co stanowi zdecydowane nadużycie – jako „kronikę najnowszej emigracji”.
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    O konwergencji kultur polskiej i żydowskiej. Przysucha jako studium przypadku
    Pater, Dariusz (Gdańskie Seminarium Duchowne, 2009)
    The religious heritage and millenary common history unite the Jews and Poles. Throughout the centuries, Jewish religion and culture have emanated from Poland all over the world. Plenty of phenomena of the contemporary culture have at least partially Jewish and Christian roots. In the 18th century, Chasidism – a very important religious current in Judaism – appeared in Poland and has lasted till today. It developed under the influence of tradition, mysticism and Slavonic folk culture. The religious and cultural life of the Jews flourished in Poland especially in the interwar period (1918‒1939). Three million one hundred and thirteen thousands of Jews lived in Poland before the World War Second. The assimilated Polish Jews belonged to cultural and intellectual elites of Poland. It was the biggest Jewish community in the world. There were even cities with a Jewish majority such as presented herein Przysucha, where Jewish community played a significant role in economic, business, cultural and educational spheres. The past mutual merging of Jewish and Christian cultures contributes again nowadays to the rapprochement between Christians and Jews and gives a chance to write another awesome chart in the history of our country.
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    Możliwości i bariery osiedleńcze imigrantów w Gdańsku po 1989 r.
    Ślęzak, Jarosław (Gdańskie Seminarium Duchowne, 2009)
    Geopolitical location of Gdańsk, in the borderland, involves the presence of strangers and this creates favourable conditions for populist approach to cultural and social processes connected with the migration. One of elements in favour of settlement in Gdańsk are churches and religious congregations which enable emigrants to take part in religious life. What unites emigrants and enables them to settle down in Gdańsk are organizational structures of different kinds, and also appointed in 1993 the Forum of National Minorities. However, emigrants also encounter a lot of barriers in Gdańsk, among which we can mention: stereotypes, „historical discrimination”, and also language and educational barriers.
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    Mniejszości narodowe i etniczne na Wybrzeżu Gdańskim
    Chodubski, Andrzej (Gdańskie Seminarium Duchowne, 2009)
    According to the data of census in 2002, national and ethnic minorities form 0,26% of the society of the Pomeranian Voivodeship. They are among others: Belarusians, the Romani, Greeks, Karaims, Lithuanians, Lemkos, Macedonians, Germans, Armenians, Russians, Turks, Ukrainians, Jews and (since lately) Vietnamese. Their position underwent a positive change after 1989. In the past decades they experienced all sorts of restrictions. The activity of the particular minorities centers around matters such as: using and teaching the languages of the minority, keeping names and surnames written in the minority language, practising their religion and organizational activity. The basis for the national and ethnic minorities living on the Gdańsk Coast form largely the newcomers from the widely understood frontier lands. The Greeks and Macedonians who came to Poland in the years 1949‒1952 form an interesting exception. People coming to the so-called recovered lands, as a rule, hid their real origin. It was the result of the two facts: 1. the policy of the Polish government, the aim of which was to create a uniform state as regards nation and ethnics. 2. fear of being recognized as the citizens of the USSR due to the risk of deportation. The first decade of the post war period was especially unfavourable for the minorities. Since 1956 the situation has loosened – organizational and religious life start to develop. Up to the present time national and ethnic minorities have been the subject of scientific research.
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    Działanie komunikacyjne sposobem istnienia systemów społecznych – Jürgen Habermas
    Szulist, Janusz (Gdańskie Seminarium Duchowne, 2009)
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    O dwu sposobach pozyskiwania organów do transplantacji
    Hołub, Grzegorz (Gdańskie Seminarium Duchowne, 2009)
    The technical possibility of carrying out transplantations of different human organs is usually associated with their scarce availability. Two solutions are put forward in order to deal with the issue: acquiring organs via a free market or sensitizing people to donation of organs as gifts. In the article these two proposals are considered with a special emphasis on the philosophical concepts of the person and his/her body which are presupposed in them. Critical examination reveals that a human body is an integral part of the person, hence cannot be treated as a commodity. Bodily organs can be treated, however, as a gift of one person to another. The logic of gift, then, is more adequate to who the person is, and it should influence people’s attitudes concerning organ donation.
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    Katolicki model cywilizacji uniwersalnej w listach pasterskich biskupa Perugii Gioacchimo Pecciego (1810‒1903)
    Modrzejewski, Arkadiusz (Gdańskie Seminarium Duchowne, 2009)
    This paper is devoted to the universalistic model of civilization presented in the pastoral letters Gioacchimo Pecci, the bishop of Perugia that later became pope Leo XIII. It is an original type of universalism that we can call “catholic exclusivism” due to his belief that only Christianity created real civilization, which is based on love and human dignity. Pecci argued that the Catholic Church is the power of civilization and progress. He formulated his thesis in the opposition to antagonists of Catholicism that contrasted development with Christianity and the Catholic Church. Pecci emphasized that belief and progress are not two mutally exclusive concepts. Moreover, only the Church created conditions to a holistic development in its materialistic and spiritual aspects. His considerations lead him to excluding other cultural and religious traditions from the civilizational system. But it is still universalism, however in potential sense, thanks to the affirmation that absolutely every person can be a member of the Church. Even though, the Christianity is a source of universal values, especially love that concerns all humankind, also followers of other religions and non-believers. The thought of Pecci enriches philosophy of history as well as the theory of civilization. For their historiography the pastoral letters are a source that shows an interesting idea that is almost completely unknown and undescribed.
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    Działalność i funkcjonowanie Polskiej Misji Katolickiej w Holandii
    Leska-Ślęzak, Joanna (Gdańskie Seminarium Duchowne, 2009)
    Religious matters have always played an important part in Holland. Polarization of social life in Holland has led to the situation where besides the „Catholic” pillar there are also Protestant, Muslim and Secular, called humanistic, ones. The Polish Catholic Mission has existed in Holland since 1947, however, already in 1910 there was the Polish apostleship there, called „harbour” when people from Poland came to the Rotterdam’s harbour on their way to emigrate to the USA. Now the Polish apostleship is situated in three districts: Brabant and Limburg, North-East and South. There are five parishes working there. Polish priests in Holland not only minister to a parish, but they also propagate Polish culture and education and are of any help needed.
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    Epilepsja jako przyczyna stwierdzenia nieważności małżeństwa w orzecznictwie rotalnym
    Kraiński, Wiesław (Gdańskie Seminarium Duchowne, 2009)
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    Boża odpłata według Koheleta
    Szamocki, Grzegorz; Pietkiewicz, Dominika (Gdańskie Seminarium Duchowne, 2009)
    The writers of the Old Testament expressed in a lot of places an idea of the recompense of God for good and bad deeds of a man. In principle the recompense should have to have a worldly character. The comprehensive conception of the recompense expressed in the texts of the Old Testament does not present itself however as homogeneous. Testimonies of a development of this conception and of changes in understanding of it are some statements of Koheleth. According to this Israelite sage God recompenses for deeds of a man, but that does not happen automatically. God, who has power over every man, decides himself, if he recompenses, or how and when. A man yet should act well not for fear of the recompense of God, but because of the fact, that he is created in God’s image and according to God’s likeness.