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Figura biblijna w twórczości Cypriana Norwida

100%
Wołoszyn B.
Studia Norwidiana
|
2011
|
vol. 29
57-70
PL
The Biblical figure in Norwid's work is a poetic tool that serves presentation of his Christian philosophy of history that in its basic features does not differ from the Biblical Christocentric theology of history according to the pattern: Adam – Christ – New Adam. Norwid broadened this vision of history with a cultural-civilization aspect. First of all he connected the Biblical figurativeness with Platonic exemplarism (in Quidam), and also he broadened the concept of figure by the phenomenon of cultural patterns consolidated by tradition and created by the achievements of outstanding historical figures, such as Socrates, Epimenides, Codrus, Cicero, the legendary Wanda and Krakus, Byron, Mickiewicz, Eng. Jan Gajewski, Emir Abd el Kader. In Norwid's works a vision appears of the development of history as the constant building and perfecting of culture that is enlivened by ever more perfect models, in order to finally become ready for the neo-Platonic The Truth of the Prototype that is Christ. Norwid understood the Biblical figure as a literary image of a significant historical gesture establishing the model for future actions and events, and for this reason being revived in ever more perfect realizations. The figure in Norwid's work has a rather cultural character than a strictly religious one. Sometimes it loses its Biblical context (the case of Codrus), for history for Norwid is more history of culture than that of politics, and Christianity is always a whole cultural formation, and not just a religion. Hence the figure very frequently is used by Norwid to show Christian imperatives that create culture (the example of Jan Gajewski).
2

Humanizm teocentryczny czy chrześcijański personalizm?

100%
Wołoszyn B.
Studia Norwidiana
|
2015
|
vol. 33
269-275
EN
Renata Gadamska-Serafin’s book entitled Imago Dei. Człowiek w myśli i twórczości Cypriana Norwida [Imago Dei. The Man in Cyprian Kamil Norwid’s Thought and Works] is devoted to anthropological issues in the poet’s works. She focuses her studies on two anthropological issues: the essence of the man and the human condition; or in other words, the essence and the existence. These two issues are analyzed in the context of both the 19th century anthropological thought with all its base of theological and philosophical tradition, as well as of selected trends in modern anthropology. As a source context for Norwid’s reflections Biblical and patristic tradition, especially Paul’s theology, as well as Socratic philosophy and Thomism are referred to. The first chapters of the book are devoted to analysis and reconstruction of ontological aspects of Norwid’s anthropology. A lot of space is given to Norwid’s long and fervent polemic with Darwin’s evolutionism. The issue of Christian personalism in the poet’s works is especially meticulously presented. The second part of the deliberations on Norwid’s anthropology is devoted to the poet’s Christian existentialism recognized by the author. Quite a lot of space is taken up by three existential issues: suffering, sorrow and happiness. Another extensive part of the book, entitled Aetates hominum, is devoted to the periods in a human being’s life, from childhood to old age, in the poet’s works. And the final, short subsections deal with inter-human relations, such as love, friendship, politeness and dialogue. Looking for a formula that would describe Norwid’s whole thought about the man, in the conclusion the author reminds Hanna Malewska’s accurate definition: she called Norwid’s anthropology theocentric humanism.
3
Publication available in full text mode
Content available

Figura biblijna w twórczości Cypriana Norwida

100%
Wołoszyn B.
Studia Norwidiana
|
2011
|
vol. 29
57-70
EN
The Biblical figure in Norwid's work is a poetic tool that serves presentation of his Christian philosophy of history that in its basic features does not differ from the Biblical Christocentric theology of history according to the pattern: Adam – Christ – New Adam. Norwid broadened this vision of history with a cultural-civilization aspect. First of all he connected the Biblical figurativeness with Platonic exemplarism (in Quidam), and also he broadened the concept of figure by the phenomenon of cultural patterns consolidated by tradition and created by the achievements of outstanding historical figures, such as Socrates, Epimenides, Codrus, Cicero, the legendary Wanda and Krakus, Byron, Mickiewicz, Eng. Jan Gajewski, Emir Abd el Kader. In Norwid's works a vision appears of the development of history as the constant building and perfecting of culture that is enlivened by ever more perfect models, in order to finally become ready for the neo-Platonic The Truth of the Prototype that is Christ. Norwid understood the Biblical figure as a literary image of a significant historical gesture establishing the model for future actions and events, and for this reason being revived in ever more perfect realizations. The figure in Norwid's work has a rather cultural character than a strictly religious one. Sometimes it loses its Biblical context (the case of Codrus), for history for Norwid is more history of culture than that of politics, and Christianity is always a whole cultural formation, and not just a religion. Hence the figure very frequently is used by Norwid to show Christian imperatives that create culture (the example of Jan Gajewski).
4
Publication available in full text mode
Content available

Humanizm teocentryczny czy chrześcijański personalizm?

100%
Wołoszyn B.
Studia Norwidiana
|
2015
|
vol. 33
269-275
EN
Renata Gadamska-Serafin’s book entitled Imago Dei. Człowiek w myśli i twórczości Cypriana Norwida [Imago Dei. The Man in Cyprian Kamil Norwid’s Thought and Works] is devoted to anthropological issues in the poet’s works. She focuses her studies on two anthropological issues: the essence of the man and the human condition; or in other words, the essence and the existence. These two issues are analyzed in the context of both the 19th century anthropological thought with all its base of theological and philosophical tradition, as well as of selected trends in modern anthropology. As a source context for Norwid’s reflections Biblical and patristic tradition, especially Paul’s theology, as well as Socratic philosophy and Thomism are referred to. The first chapters of the book are devoted to analysis and reconstruction of ontological aspects of Norwid’s anthropology. A lot of space is given to Norwid’s long and fervent polemic with Darwin’s evolutionism. The issue of Christian personalism in the poet’s works is especially meticulously presented. The second part of the deliberations on Norwid’s anthropology is devoted to the poet’s Christian existentialism recognized by the author. Quite a lot of space is taken up by three existential issues: suffering, sorrow and happiness. Another extensive part of the book, entitled Aetates hominum, is devoted to the periods in a human being’s life, from childhood to old age, in the poet’s works. And the final, short subsections deal with inter-human relations, such as love, friendship, politeness and dialogue. Looking for a formula that would describe Norwid’s whole thought about the man, in the conclusion the author reminds Hanna Malewska’s accurate definition: she called Norwid’s anthropology theocentric humanism.
5
Publication available in full text mode
Content available

Zarządzanie placówką oświatową – pomiędzy ideałami a rzeczywistością

63%
Roman Pawłowski R. P., Wołoszyn B.
Studia Edukacyjne
|
2016
|
issue 42
403-414
EN
The aim of this article is to present dilemmas that are experienced by directors/headmasters of educational institutions. On the one hand, they carry out tasks strictly defined by the education law documents, on the other hand, they are expected to create educational leadership. Reality shows that, what the directors would like the most is to pursue directing an education institution in the democratic style, but just as often, in fact, they represent an authoritarian management style. This stems from the multiplicity of tasks they have to perform and the external pressure of the governing authority, the pedagogical supervisory body and the influence of state policy. This situation raises concerns about the functioning of educational institutions and the final outcome of formal education: effective education for life in a democratic society.
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