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1

KAMALDUL TRANSLATION OF RELIGIOUS WORKS. L. BLOSIUS AND LATIN ORIGINAL OF THIS TRANSLATION

100%

Skovierova A.

Slavica Slovaca

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2004

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vol. 39

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issue 1

68-72

EN

The article on the Kamaldul translation of religious works by L. Blosia and its Latin original represents a complex work by Benedictine abbot and an important ascetic author of a French origin from the 2nd half of the 16th century, Luis Blosia. Religious writings by Blosia were at the time of their creation very popular. They were published in several editions during the life of the author, spread through the whole of Europe and were gradually translated to many European languages, e.g. English, French, Hungarian, German, Spanish, Italian and others. The fact, that Blosia's work is current even 200 years after its first publication, is documented also by its manuscript translation into Slovak which was probably made on the bases of some Latin edition of Blosia's complex work. Such editions are known from the years 1572, 1589, 1606, 1615, 1618, 1622, 1625, 1626. Manuscript of the translation of Blosia's work can be assigned to the translation of Holy Writ, the so called Kamaldul Bible and the Latin-Slovak dictionary which are the work of the monks from the Kamaldul monastery in Lechnica. Under the title 'Ray Wernég Dussi' the manuscript contains selected Blosia's writings divided into ten parts (I. – X.) while some of them are further divided. When comparing the manuscript and printed versions of the complex edition of Blosia's work we can see, that the manuscript doesn't contain all the writings in spite of the fact that they were all approved by the Church. The manuscript gives a compact impression. Apart from the title page and the page with content, it doesn't contain any auxiliary parts, such as preface or a some commentary. Omitted parts deal with life and activities of Christ known from the Bible or Evangel (e.g. 'Epitome vitae Christi ex quatour Evangelistis' and 'Articuli vitae Christi'), as well as Blosia's apologetic writings (the whole tenth part - 'Polemica seu defensio vera fidei'). On the other side, it consists of all forms of obsecration, prayers, statements, quotations and ideas of church authorities, instructions and recommendations for better quality of spiritual life. This means that the translation of Blosia's work was perceived as a practical material. Text was not meant for laic believers, the author wrote it for clergies. The translation was probably made for the inner use of the monastery as a bases for spiritual exercises.

2

Metodychni pidkhody do formuvannya informatsiynoho napovnennya vektornoyi modeli otsinky staloho sposobu zhyttyediyal'nosti

86%

Kovalyov B. L.

Mekhanizm Rehuluvannya Economiky

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2012

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vol. 4 (58)

44-52

EN

This paper analyzes the quantitative and qualitative information content of existing indices and indicators of socio-economic and sustainable development. For each of the methods of calculation of resultant indices and indicators number and nature of levels of aggregation were defined. Based on the analysis and according to defined selection criteria, previous sets of social, economic and environmental indicators for sustainable lifestyle were formed. Based on the reduction of previous sets of indicators, definitive information content of vector model of evaluation of sustainable lifestyle was developed.

3

FODOR ON CAUSES OF MENTALESE SYMBOLS

86%

Aytekin T., Sayan E.

Organon F. medzinárodný časopis pre analytickú filozofiu

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2012

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vol. 19

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issue 1

3 – 15

EN

Jerry Fodor’s causal theory of content is a well-known naturalistic attempt purporting to show that Brentano was wrong in supposing that physical states cannot possess meaning and reference. Fodor’s theory contains two crucial elements: one is a notion of “asymmetric dependence between nomic relations,” and the other is an assumption about the nature of the “causally operative properties” involved in the causation of mental tokens. Having dealt elsewhere with the problems Fodor’s notion of asymmetric dependence poses, we show in this paper a difficulty with the other element of his theory concerning what kinds of properties are the causally operative ones in the tokening of a semantic symbol in the brain of a perceiver. After presenting this difficulty, we examine three possible responses that Fodorian might make to our criticism.

4

ARE THERE PROCESS-REQUIREMENTS OF RATIONALITY?

86%

Fink J.

Organon F. medzinárodný časopis pre analytickú filozofiu

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2011

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vol. 18

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issue 4

475 – 487

EN

Does a coherentist version of rationality issue requirements on states? Or does it issue requirements on processes? This paper evaluates the possibility of process-requirements. It argues that there are two possible definitions of state- and process-requirements: a satisfaction based definition and a content-based definition. The author demonstrates that the satisfaction-based definition is inappropriate. It does not allow us to uphold a clear-cut distinction between state- and process-requirements. We should therefore use a content-based definition of state- and process-requirements. However, a content-based definition entails that rationality does not issue process-requirements. Content-based process requirements violate the principle that ‘rationality requires’ implies ‘can satisfy’. The conclusion of this paper therefore amounts to a radical rejection of process-requirements of rationality.

5

CONTENT AND FORM IN LATVIAN ART THEORY IN THE FIRST THIRD OF THE 20TH CENTURY (Satura un formas attiecibu traktejums latviesu makslas teorija 20. gs. pirmaja tresdala)

72%

Pelse S.

Makslas Vesture un Teorija

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2006

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vol. 5

31-35

EN

The idea of content and form being two separate components of the artistic image is a rather ancient legacy of European art theory. The origins of the notion of form can be found in classical sources; in a simplified way, content is what the artwork is 'about' and form relates to 'how' this content is made manifest. As noted by the Polish aesthetician Wladyslaw Tatarkiewicz, form can have at least five meanings. Form as opposed to content is only one possible reading; another no less important sense is the interpretation of form as the relationships of parts and their proportions. In the local art-theoretical material both the above-mentioned senses of form (form as style and form as relationships of parts) are largely blended together, speaking at the same time about perceptible formal qualities and the modes of their arrangement. Early 20th century theoretical thought is largely concerned with lessening the significance of content in art, especially 'significant' content as promoted by the academic tradition. It was replaced by everyday subjects considered equally significant by artists who stressed form as embodying the unique vision of the individual. From a Marxist viewpoint, symbolism was termed formalist although it is rather content-based in the context of other 20th century trends. In the early 1920s, when an open clash broke out between the 'old' academic art and the Riga Artists' Group, young artists tended to stress the importance of form, seemingly diminishing the role of content. The local scene was typified by the search for a midway between 'traditional' and radically innovative form, denouncing both the imitation of nature by 'old means' and 'contemporary' form lacking any deeper content.

6

LOCKE ON PERSONAL IDENTITY: THE FORM OF THE SELF

72%

Azeri S.

Filozofia (Philosophy)

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2011

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vol. 66

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issue 3

222-239

EN

In line with the empiricist project, Locke tries to describe how unconscious encounters with environment yield to the emergence of consciousness. For Locke the self is identical with consciousness and consciousness is accessible empirically. As far as the identity of human is concerned, identity of the self depends on the consciousness of the person. The person is identical to himself to the extent that he is aware of his own perceptions and thinking. The range of the person's memory sets the limits of consciousness. According to Locke, consciousness is an element that accompanies all acts of thinking including act of recollection. Such accompanying consciousness constitutes the form of the identity of the self, whereas memory-ideas may be considered the content of consciousness. Therefore, it is this formal constitutive element that provides constancy of the idea of the self. If so, then it can be claimed that Locke's approach to the question of the self results in admitting the truth of what he intends to reject and it is self-defeating; this is to say that, Locke's methodology pushes him to adopt a Platonic-Aristotelian formal theory of identity in general and of personal identity in particular.

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2 Organon F. medzinárodný časopis pre analytickú filozofiu

1 Filozofia (Philosophy)

1 Makslas Vesture un Teorija

1 Mekhanizm Rehuluvannya Economiky

1 Slavica Slovaca

1 Aytekin T.

1 Azeri S.

1 Fink J.

1 Kovalyov B. L.

1 Pelse S.

1 Sayan E.

1 Skovierova A.

2 2012

2 2011