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EN
The article reveals the essential characteristics of multicultural education, analyzes key concepts and models of multicultural education in the UK, the USA, Canada and Australia; defines their common features and differences; outlines the trends of multicultural education in the UK, the USA, Canada and Australia in the context of integration processes taking place in the global educational space. The study made it possible to conclude that the specific feature of the XXI century is a tendency for formation of multicultural space in the context of globalization and changes of the information society; multicultural education is a relatively new concept which is quite dynamic; its basis is the transformation according to the needs of constantly changing society; multicultural education should be considered as a complex progressive process of restructuring and reforming of education, the main objective of which is global reconsideration of existing deficiencies and prevention of discriminatory processes in educational practice; the formation of multicultural education in the UK, the USA, Canada and Australia took place in the second half of the XX century during the acute debate with traditional concepts of monoculturalism, assimilation, ethnocentrism, need for cultural and educational integration of immigrants, civil rights, search for compromise between subcultures, development of integration ideology of multinational civil society, needs in education as a source of social stability and economic prosperity; emphasis on the idea of racial equality of citizens and equal access of all members of society to quality education despite the differences between them in racial, ethnic, social, gender, cultural and religious attitudes differs the American interpretation of multicultural education from the British one, whose main idea is the dialogue of cultures; Higher Education of the USA, Canada, the UK and Australia is based on multicultural principles of its development and operation; although multicultural education in each country is different, the context of globalization and integration is marked by the development of common trends (increase in awareness of the needs of population, strengthening of international coordination between learning practices, tolerance towards people of other races, ethnicities and cultures).
EN
The majority of theologians, philosophers, and religious leaders have, during the past five decades, either argued or taken it for granted that the primary aim of interreligious dialogue is mutual understanding and that the purpose of realizing this aim is mitigation of alienation, hatred, and violence between the religions and hopefully cooperation on worthwhile projects. On the contrary, the author of this paper argues that the primary aim of interreligious dialogue should be to create a bond of friendship between the various religions of the world. In his attempt to establish the validity of this proposition, the author, first, advances a concept of “collective subject” as a condition for the possibility of friendship primarily because friendship is viewed as a relation between two human subjects; second, he introduces a general concept of friendship whose main elements are good will, mutual affection, and social service; and, third, he argues that religions can, qua collective subjects, establish a bond of friendship between them.
XX
This article with the pecbliarities of carring out of traditional Ukrainian – Polish Literary – Artistic meetings “Dialogue of Two cultures” at the Juliush Slowatsky’s Memorial Museum in Kremenets (Ternopil Region, Ukraine). It’s been held early since 2005 and is organized together with the Anna and Jaroslaw Iwashkewychs’ Memorial Museum (Stawisko, Poland) with the help of others Ukrainian and Polish Institutions. Since That time it has become a special phenomenon in cultural life of countries. Conferences, meetings, literary and artistic presentations, plain airs consolidated hundreds of adherents. Their participants: scholars, historians, museum workers, writers, art critics are in constant search of good – neighbour relations, solving of their general problems on the basis of neighbourliness, ways of mutual under – standing between the two nations, tolerance and friendliness between them.
DE
Die deutsche Sprache ist vor allem eine europäische Sprache; ihre Zukunft entscheidet sich in Europa, denn hier hat sie ihren Schwerpunkt. Sie wurde nicht durch Kolonialismus in der Welt verbreitet. Doch übertrifft sie in Europa nach der Zahl der Muttersprachler (95 Mio. in Europa, 120 Mio. erdeweit) und der Zahl der Staaten (7), in denen sie Amtssprache ist. Wenn wir über die deutsche Sprache im europäischen Kontext reden, fällt uns der mittlerweile auf der ganzen Welt gebräuchliche Ausdruck Globalisierung ein. Wir denken dabei in der Regel an Prozesse ökonomischer und ökologischer Verflechtungen, wir denken an die Öffnung von Märkten und Grenzen, an die wachsende Integration von Nationalstaaten durch den wirtschaftlichen und wissenschaftlichen Austausch, wir denken an politische Konfigurationen, an den technologischen Fortschritt und die kulturellen Einflüsse, aber auch an die globale Verbreitung von Ideen und Überzeugungen auf Deutsch und an seine Anziehungskraft bei seinem Erlernen.
EN
German is a European language whose future will be determined primarily in Europe, because it is here where this language is used most of all. Although the German language’s usage wasn’t expanded due to colonial achievements the number of the speakers who consider it their mother tongue makes nearly 95 million people in Europe and 120 million throughout the world. Seven European nations provide German language with official status. When they speak about this language in European context globalisation issues come forth at once. First of all it designates not only the intertwined economical and environmental development processes, but also discovery of new sales markets and borders opening, deeper integration of new nations due to scientific and economical exchange between them and “Old Europe” countries, technological progress, cultural impact and didactic attraction of the German language as well as the exchange and dissemination of ideas, thoughts, and views leading to mutual understanding between nations.
EN
The article is devoted to the importance of the Ukrainian-Polish pedagogical relations for the development of the modern education quality and building a common European home. The historical expertise has its importance for a better understanding the contemporary course of action; the previous achievements in the contemporary intercultural pedagogical space are discussed. It is also elaborated, as an example, the figure of Vasyl Sukhomlynskyi, the Ukrainian pedagogue, and  his creative heritage, relations with the Polish colleagues in 50-60-s of the 20th century, as well as the influence of Janusz Korczak, the famous Polish educator, on his viewpoint.  The development of the Ukrainian-Polish relations and the further influences over the next decades were presented too. There is conducted an analysis on the translation of V. Sukhomlynskyi ‘s works in Poland and the popularization of his ideas by the well-known Polish teachers and researchers, including Aleksander Lewin, Wincenty Okoń, Marian Byblyuk and others. It is underlined micro historical approach prospect that allows to consider the overall process in the light of the individual’s experiences, with educational heritage as an intercultural space component.
PL
Artykuł poświęcony jest znaczeniu pedagogicznych relacji ukraińsko-polskich dla podniesienia jakości nowoczesnej edukacji i budowy wspólnego europejskiego domu. Wykazuje również znaczenie wykorzystania doświadczenia historycznego dla pełniejszego rozumienia odbywających się obecnie procesów, w celu interpretacji osiągnięć przeszłości we współczesnej międzykulturowej przestrzeni pedagogicznej. Wybrano tu jako przykład postać i dorobek twórczy ukraińskiego pedagoga Wasyla Suchomlińskiego, jego relacje z polskimi kolegami w latach 50-60 XX w. oraz wpływ na jego poglądy pedagogiczne słynnego polskiego pedagoga Janusza Korczaka. Scharakteryzowano również dalszy rozwój stosunków ukraińsko-polskich w ciągu najbliższych dziesięcioleci. W artykule analizowano tłumaczenia książek Suchomlińskiego w Polsce.  Ukazana też została popularyzacja jego pomysłów przez znanych polskich pedagogów-badaczy, w tym Aleksandra Lewina, Wincentegо Okonia, Mariana Bybluka i in. Podkreślono perspektywę podejścia mikrohistorycznego, które pozwala spojrzeć na ogólne procesy historii przez pryzmat losów szczególnego człowieka i jego spuścizny pedagogicznej jako elementu przestrzeni międzykulturowej.
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