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EN
One of the most visible features of contemporary political science, seen also in other social sciences are theoretical problems. They are nothing in this group of scietific disciplines. But new is their form. In second half of 20th century clasical scientific orientations as functionalism, structuralism, institutionalism, behaviouralism or system theory became the subject of critique of many social scientists. But in last decade of that century appeared renewed interest in those orientations of social thought. This article contains an analysis of Talcott Parsons view on social theory. The American sociologist during almost fifty years of scientific activity tried to build that, what he called general social theory. His concept of theory is very specific. Parsons understood it as a collection of logically interdependent generalized concepts of empirical sense. That means that theory is a conceptual outline. The bases of theory are analitycally understood facts, which have sense only in the frames of reference including: goals, means, resources, conditions, social norms, time and situation. Theory is for him a hierarchical category. It includes scientific results of different levels of generality. On the most general level he situated general theory. On next we have motivation theory. On third are comparative analyses of social structure. Fourth consists of particular theories. On the last level of theoretical systematization are relations between theory an research procedures.
EN
From the perspectives of both philosophical anthropology and humanistic theory of martial arts, the authors discuss the possible values and relevance of the traditional warrior pathways of eastern Asian martial arts to contemporary western society. They will also refer to other theoretical concepts of martial arts philosophy, especially the normative ethical practices usually associated with them. The pedagogical implications of the use of a variety of axiological traditional martial arts have been demonstrated time and time again in many countries around the world, but especially in those countries in eastern and south eastern Asia. The traditional pathways and ethical codes of martial arts (such as Japanese Bushido) are a universal cultural heritage full of potential from which today’s physical education pedagogy could and, indeed, should draw. The philosophy of martial arts is both a practice of selected axionormative systems determining lifestyles and a description of the internalization of certain important disciplines, morals and values. There is also an emerging philosophical sub-discipline as a result of the warriors’ pathway anthropology [Cynarski 2012a, 2013a, c]. Finally, this “anthropology” serves as a superior approach to the area of knowledge and scientific disciplines described as martial arts and sciences. In particular, it provides for the possibility of practical application to the varying practices of martial arts pedagogy [cf. Cynarski, Obodyński, Zeng 2012; Cynarski 2013b].
PL
Z perspektywy zarówno antropologii filozoficznej, jak i humanistycznej teorii sztuk walki, autorzy omawiają potencjał wartości i znaczenie przekazu (tradycji nauczania) dróg wojownika wschodnio-azjatyckich sztuk walki do współczesnego społeczeństwa zachodniego. Odnoszą się również do innych teoretycznych koncepcji filozofii sztuk walki, zwłaszcza etyki normatywnej związanej z tymi praktykami. Pedagogiczne znaczenie wykorzystania różnych tradycyjnych sztuk walki i ich bogatej aksjologii wykazano już wielokrotnie w wielu krajach, a zwłaszcza w Azji Wschodniej i Południowo--Wschodniej. Tradycyjne drogi i kodeksy etyczne sztuk walki (np. japońskiego bushidō) stały się powszechnym dziedzictwem kulturowym. Jest to potencjał, z którego dzisiejsza pedagogika wychowania fizycznego może, a nawet powinien czerpać. Filozofia sztuk walki jest powiązana z praktyką wybranych systemów aksjonormatywnych, określających tryb życia. Stanowi także opis internalizacji pewnych ważnych zasad, moralności i wartości. Istnieje również jako filozoficzna subdyscyplina, odnosząca się do antropologii „dróg wojowników”. Podejście „antropologiczne” można uznać za najwłaściwsze dla obszaru wiedzy i dyscyplin naukowych opisujących sztuki walki. W szczególności przewiduje ono możliwość praktycznego zastosowania w edukacji – powiązania z pedagogiką sztuk walki
EN
The article considers the problems of formation of forensic examination theory with a view to the processes that currently take place in the Republic of Belarus (creation of unified expert institution, reform of legal regulation, changes in practical activities). The main obstacles to  the development of  a  theoretical model of  the forensic examination are outlined by  the author. Several approaches to the understanding of forensic activities are analysed, including the general theory of forensic examination and its particular theories. It is argued that the approach to the formation of the system of particular theories on the basis of examinations’ classification is  imperfect due to  the lack of  a  uniform criterion. Various authors’ concepts which present particular theories and other structural elements do not completely meet the requirements for consistency. As a consequence of this, the construction of the existing classifications is based on the generalisation of practice. As a result the appearance of new types of forensic examinations requires reclassification of particular theories. This construction of the system’s sections is not practicable, and the shortcomings outlined are caused by  the lack of  a  holistic perception of forensic activities. An approach to structuring forensic activities is elaborated and proposed by the author. It can serve as a means of solving the problems of systematisation of sections and particular theories in the structure of forensic examination theory.
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