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EN
The article discusses the concept of Christian worldview. It specializes in the conception of Romano Guardini. Communists discredited largely the concept of the worldview. White some American protestants still defende and evolve the concept of the Christian worldview, Czech teologists are very sceptical towards it. The conception of the worldview is than applied to the thought of Czech writer, philosopher, pedagogue and theologist Jan Amos Komenský and especially to his Labyrint světa a ráj srdce (The labyrinth of the world and the paradise of the heart). Its present potential actuality is disputed. The work is interpreted also in the context of texts of contemporary Czech theologist Tomáš Halík.
CS
an Amos Komenský patří k těm osobnostem vzdělanosti a kultury, který velkou měrou ovlivnil výchovu a vzdělávání dětí a mládeže nejen v období jeho působení, ale i v současném období moderní koncepce rodinné výchovy. Hlavním cílem odborného textu je poskytnout informace o rodinné výchově lidského jedince a v neposlední řadě pohled Jana Amose Komenského na danou problematiku. V příspěvku systémovou konfrontaci vycházející ze zpracování zkoumané oblasti Jana Amose Komenského na rodinné prostředí a výchovu. Držíme se analyticko-syntetické metody, přičemž je důležitá analýza odborných pramenů, aby se získal obsah vyhovující dané problematice, kterou rozebíráme. Výchova lidského jedince v rodinném prostředí se v posledním období dostává do zvýšené pozornosti celé společnosti. Základy dnešní koncepce rodinné výchovy nacházíme i v době působení Jana Amose Komenského.
EN
Jan Amos Komenský belongs to the prominent personalities of education and culture whose works greatly influence children and youth upbringing and education not only in their times but also in the current period of modern concept of family education. The main goal of the article is to provide information about the family upbringing of an individual and, last but not least, Jan Amos Komenský’s view on the issue. Systemic confrontation based on the elaboration of the researched area of Jan Amos Komenský`s on the family environment and upbringing was used. The authors of the article adhere to the analytical-synthetic method, insofar as the analysis of professional sources is important in order to obtain valid content of the given issues that are being discussed. The education of an individual in the family environment has recently received increased attention of the whole society. The foundations of today’s concept of family education can also be found in Jan Amos Komenský`s works.
EN
The article presents the recommendations of Jan Amos Komenský, with special emphasis placed on moral teachings for the residents of Leszno during an epidemic in 1631, included in his work Zprávakratičká o mornímnakažení, published in 1632.
EN
This study deals with the usage of biblical quotations in the Sermon XXI homiletic cycle (published 1663) and the associated collection of relevant parts of the Gospels in the History of the Sufferings (published 1631, 1663, 1757) by Jan Amos Komenský. History of the Sufferings, the pericopal basis of the sermon, is an attempt by Komenský to create a Gospel (Passion) harmony. Komenský made particular use of the Gospel of John as a basis for his narrative conception of the cycle, but he placed it on the chronological axis of the Gospel of Matthew. In some places the text has clearly been abridged and a comparison of the first five chapters of the History of the Sufferings with the text of the Kralice Bible (1601 and 1613) and Manualník (printed 1658) indicate that the text of the History is the shortest in 31% of cases. Sermon XXI is presented in the study as a systematic biblical exegesis, with the emphasis placed conceptually on a four-level exegesis (regular passages of Text, Predictions, Secrets, Morals) and on the establishment of connections between the Old and New Testaments. The biblical quotations are processed by means of data mining, converted into a frequency list and visualized using Voyant Tools and RawGraphs. The frequency analysis indicates that Komenský based his exegesis on three main sources: the prophetic and gnomic verses of the Prophet Isaiah; the conceptual and interpretational verses of the Apostle Paul; and the closest positions of John the Evangelist to Christ and the mysteries of faith (the Gospel, the Letters and the Revelation). The qualitative level of interpretation indicates that Komenský used biblical quotations for a strong Christological version of the text, so the Sermon XXI cycle conveys a consolatory message with an extremely hopeful eschatological emphasis.
PL
Jedność Braterska (łac. Unitas Fratrum) należy do Kościoła protestanckiego, a jej początki sięgają 1457 roku, kiedy to został założony przez brata Grzegorza w Kunvald w dzisiejszych Czechach Wschodnich. Był to pod względem ilościowym niewielki, ale elitarny kościół, którego najważniejszymi przedstawicielami byli m.in. Petr Chelčický czy Václav Budovec z Budovy. Wśród ważnych członków był także Jan Amos Komenský (1592–1670), który był także ostatnim biskupem Jedności Braterskiej. Nauczanie Jedności Braci opiera się na trzech elementarnych postulatach, a mianowicie na ideale wiary, miłości i nadziei.
EN
Unity of Brethren (Latin Unitas Fratrum) belongs to the Protestant Church and its origin dates back to 1457, when it was founded by Brother Gregory in Kunvald (in present-day Eastern Bohemia). It as a quantitatively small, but elite church, among its most important representatives were, for example, Petr Chelčický or Václav Budovec from Budov. Among other important members was John Amos Comenius (1592–1670), who was also the last bishop of the Unity of Brethren. The teaching of the Unity of Brethren is based on three elementary postulators, namely, the ideal of faith, love and hope.
EN
The main focus of this study is a reconstruction of the natural philosophy of the early modern Prešov's scholar Jan (Johannes) Bayer (1630–1674), with special regard to its Mosaic profile. After a critical reading of the research done on Bayer up to this point, the author concludes that Bayer’s natural-philosophical work, as such, has not yet been satisfactorily analyzed, nor has its connection to its supposedly two most important sources, Francis Bacon and Jan Amos Comenius, been sufficiently explored. The study therefore concentrates on a critical analysis of Bayer’s interpretation of creation and his natural history, which are then both situated in the philosophical context of their time. The author then notes that although Bayer’s project of erecting an original and on the (especially Aristotelian) tradition independent Mosaic natural philosophy ended in failure, the thinker’s work can be assessed as a valuable attempt to synthesize Baconian and Comenian motifs while at the same time reflecting broader intellectual contexts of the period.
CS
Hlavním tématem této studie je rekonstrukce přírodní filosofie raně novověkého prešovského učence Jana (Johannese) Bayera (1630–1674) se zvláštním zřetelem k jejímu mosaickému profilu. Na základě kritické analýzy dosavadního bayerovského výzkumu dospívá autor ke zjištění, že dosud nebylo uspokojivě analyzováno ani Bayerovo přírodně-filosofické dílo jako takové, ani dostatečně prozkoumána jeho návaznost na předpokládané dva nejvýznamnější zdroje, Francise Bacona a Jana Amose Komenského. Studie je proto soustředěna na kritickou analýzu Bayerova výkladu stvoření a popisu přírody, které jsou následně zasazeny do dobového filosofického kontextu. Autor konstatuje, že ačkoliv Bayerův projekt vystavění originální a na (především aristotelské) tradici nezávislé mosaické přírodní filosofie skončil neúspěchem, lze myslitelovo dílo hodnotit jako cenný pokus o syntézu baconovských a komeniánských motivů, odrážející však rovněž širší dobové intelektuální souvislosti.
EN
Joachim Hübner, a prominent member of the intellectual circle centred around the London-based intelligencer Samuel Hartlib, was highly valued for his varied knowledge and served as a critic in the Hartlib circle. This paper focuses on his scathing review of the first version of Comenius’ Great Didactic, which he inserted in a letter sent to Comenius during November 1639. A Czech translation of Hübner’s critique and the apology he sent in his next letter is included.
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