Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
PL
As part of the modernisation process, the authorities of major European countries ascribed to teachers of people’s schools the role of educating the lower strata of society (inhabitants of villages, manual workers, etc.). Similarly, they put this professional group in charge of the realisation of the hidden purpose of state education: shaping subjects so that they would accept the social and political order. Given their required education and the social tasks they undertook, it was assumed folk teachers would be associated with opinion-forming groups and the intelligentsia. However, in fact, for a long time, they were denied belonging to either of these groups. During the long nineteenth century, they had to struggle with a negative reception of their efforts in those circles in which the school and the teacher were perceived as unnecessary institutions. In most regions of Central Europe, for example in Austrian Silesia, thanks to the improvements of the professional competencies of the teachers and their dedication in fulfilling their obligations, both at school and outside it, the teachers and their organisations were successful in changing this perception of them. They were also actively involved in the political activities of various national camps. Nevertheless, in most official institutions, they were not the ones making the most important decisions concerning elementary education. At the same time, however, without their cooperation, none of the educational and social plans would have been implemented in practice.Thanks to their participation in the public life of local communities, especially rural ones, over time they became the new opinion-formers, playing the role of an intelligentsia that works among the people. They were not only elementary education specialists, but also pedagogues, activity-inspirers for the adult inhabitants, and experts in dealing with all kinds of situations and emergency issues.
2
100%
EN
The following article attempts to describe the appearance of Jan Długosz referring to the three images contemporary with the chronicler: a miniature (or rather its copy) coming from Vita Beatae Kunegundis of Stary Sącz, a polychrome discovered in the so-called Długosz House in Wiślica, and a low relief placed in the foundation plaque of the Psalter House in Krakow. Thanks to the analysis of the surviving images of the 15th century, it was possible to establish the most characteristic features of the chronicler’s face. The medieval portraits of Długosz differ markedly from his images created in later centuries. Thus, it can be argued that the depictions of the chronicler (an artistic interpretation) provided by Jan Ligber, Michał Stachowicz, and especially Jan Matejko – the one which a number of drawings, paintings, sculptures and medals were modelled on (Bronisław Puc, Walery Gadomski, Wacław Głowacki, Aleksander Szyndler, Florian Cynk) – bear little resemblance to Długosz’s real physical appearance.
PL
W artykule podjęto próbę opisu wyglądu Jana Długosza na podstawie trzech wizerunków współczesnych kronikarzowi: miniatury (a raczej jej kopii) pochodzącej z starosądeckiego egzemplarza Vita Beatae Kunegundis, polichromii odkrytej w tzw. Domu Długosza w Wiślicy i płaskorzeźby z tablicy fundacyjnej Domu Psałterzystów w Krakowie. Analiza zachowanych przedstawień z XV wieku pozwoliła uzgodnić najbardziej charakterystyczne cechy zewnętrzne oblicza dziejopisarza. Średniowieczne portrety Długosza znacząco różnią się od ujęć wizerunkowych artystów wieków późniejszych, tym samym wyobrażenie postaci – twórcza interpretacja Jana Ligbera, Michała Stachowicza, a nade wszystko Jana Matejki, która stała się wzorem dla wielu grafik, rysunków, obrazów, rzeźb i medali (Bronisław Puc, Walery Gadomski, Wacław Głowacki, Aleksander Szyndler, Florian Cynk), w niewielkim stopniu oddaje prawdę o antropologii fizycznej kronikarza.
EN
The notary Andrzej Cinciała (1825–1898) of Cieszyn left behind his Diary, written in 1846–1853. In his notes, which he kept regularly, almost daily in the early years, we find a detailed description of the activities of both the author and his circle of friends, including those forming the Polish national movement in Cieszyn Silesia. Diary contains numerous apt observations on everyday life, including the author’s opinions about the clergy of the time. The article, which is based on analysis of the contents of Diary, attempts to present issues concerning reception of the work of priests and pastors influencing the educational fate of secondary school pupils from Cieszyn Silesia. It would be a truism to point out that for generations the clergy have served as mentors and arbitrators for certain layers of society. However, contrary to the traditional view put forth by Polish historiography, among them therewere not only charismatic leaders, but also people who avoided honest service.
EN
The life attitude and scholarly interests of Leopold Jan Szersznik (1747–1814) were influenced both by factors related to his home upbringing and his institutional education, which consisted of philosophical studies at the Jesuit academy in Olomouc, novitiate at the Jesuit convent in Brno, studies in Březnica, study at the academic college of St Clement in Prague, then at the college in Cheb and theological studies in Prague. In November 1775, L.J. Szersznik decided to return to Cieszyn. From Bohemia he brought back a number of books that were the basis for later collections. The basis of his early collection were works on Slavic history, the history of the Society of Jesus and the life of Bohuslav Balbín. Szersznik, who took a position as a professor at a grammar school in Cieszyn, set himself the goal of establishing a library at the school worthy of the new era. When efforts to acquire suitable volumes proved unsuccessful, he decided to put his own collection into the public domain. Permission to set up a library came in 1801, and the ex-Jesuit considered this date the beginning of his foundation library, which opened in 1802 and became the first public institution of its kind in what was then Austrian Silesia, as well as one of the first in what is now Poland. To this day, it ranks among the most valuable Silesian historical collections. Thanks to Szersznik’s efforts and financial support, the collection of several thousand volumes, including manuscripts, was properly secured and organized according to the old section-based scheme that facilitates orientation in the book collection, which was eventually divided into 27 thematic and formal groups. The most extensive section was devoted to the works of lay historians. The second largest section is the collection of works by poets, followed by mathematicians and theologians, philosophers, lawyers, economists, naturalists, grammarians, geographers. Szersznik made sure that the collected volumes would serve not only his students, but also future generations, and that future residents of Cieszyn and visitors who wish to visit the place would also benefit from them. Thanks to the established foundation, the ex-Jesuit’s collection remains the pride of the town to this day. The works collected by Szersznik are often rarities, which cannot be found in other institutions. The collection is an example of a Baroque-Enlightenment library with original interior design, and can still be revered at the Cieszyn library. According to the founder's will, it can serve not only for the development of science, but also for the healing of the soul.
PL
Na postawę życiową i zainteresowania naukowe Leopolda Jana Szersznika (1747-1814) wpłynęły zarówno czynniki związane z wychowaniem domowym, jak i edukacja instytucjonalna, na którą składały się: studia filozoficzne w jezuickiej akademii w Ołomuńcu, nowicjat w konwikcie jezuickim w Brnie, studia w Březnicy, a także nauka w akademickim kolegium św. Klemensa w Pradze, następnie w kolegium w Chebie i studia teologiczne w Pradze. W listopadzie 1775 roku L.J. Szersznik zdecydował o powrocie do Cieszyna. Z Czech przywiózł szereg książek, które były podstawą późniejszych zbiorów. Bazę jego wczesnej kolekcji stanowiły dzieła z dziejów Słowiańszczyzny, historii Towarzystwa Jezusowego oraz życia Bohuslava Balbína. Szersznik, który objął posadę profesora w gimnazjum w Cieszynie, postawił sobie za cel powołanie przy szkole biblioteki godnej nowych czasów. Gdy starania o pozyskanie odpowiednich woluminów okazały się nieskuteczne, postanowił oddać do użytku publicznego własne zbiory. Pozwolenie na urządzenie biblioteki nadeszło w 1801 roku i tę datę eksjezuita uznał za początek swej fundacyjnej biblioteki, która została otwarta w 1802 roku i stała się pierwszą publiczną placówką tego typu na terenie ówczesnego Śląska Austriackiego, a także jedną z pierwszych na obszarze obecnych ziem polskich. Do dziś zaliczana jest do najbardziej wartościowych śląskich zbiorów historycznych. Staraniem Szersznika i dzięki jego środkom finansowym zbiory liczące kilkanaście tysięcy woluminów, w tym manuskryptów, zostały odpowiednio zabezpieczone i uporządkowane według dawnego schematu działowego umożliwiającego orientację w księgozbiorze, który ostatecznie podzielono na 27 grup tematycznych i formalnych. Najobszerniejszy był dział poświęcony pracom historyków świeckich. Drugi pod względem wielkości to zbiór dzieł poetów, następnie matematyków i teologów, filozofów, prawników, ekonomistów, przyrodników, gramatyków, geografów. Szersznik zadbał, by zgromadzone woluminy służyły nie tylko jego uczniom, ale i kolejnym pokoleniom oraz by pożytek z nich mieli także przyszli mieszkańcy Cieszyna i goście, którzy zechcą odwiedzić to miejsce. Dzięki założonej fundacji zbiory eksjezuity do dziś stanowią chlubę miasta. Zgromadzone przez Szersznika dzieła to często białe kruki, których na próżno szukać w innych instytucjach. Kolekcja stanowi przykład biblioteki barokowo-oświeceniowej posiadającej oryginalny wystrój wewnętrzny, który do dziś można oglądać w Książnicy Cieszyńskiej. Zgodnie z życzeniem fundatora może służyć nie tylko rozwojowi nauki, ale także leczeniu duszy.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.