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EN
Creativity and flexibility are considered by many to be inextricably linked. However, the current literature does not offer a clear view about their relationship and flexibility is not a unitary construct in psychological research. In this work, I present a new theoretical approach that considers flexibility a recurrent property in and of the cognitive system and I argue that flexibility is best understood as a link in the variability–stability–flexibility pattern. Investigating this pattern and looking at the dynamic flow from variability to stability and then to flexibility in the functioning of the cognitive system can lead us to better grasp how the system arrives at novel solutions in creative problem solving.
EN
Creativity and flexibility are considered by many to be inextricably linked. However, the current literature does not offer a clear view about their relationship and flexibility is not a unitary construct in psychological research. In this work, I present a new theoretical approach that considers flexibility a recurrent property in and of the cognitive system and I argue that flexibility is best understood as a link in the variability–stability–flexibility pattern. Investigating this pattern and looking at the dynamic flow from variability to stability and then to flexibility in the functioning of the cognitive system can lead us to better grasp how the system arrives at novel solutions in creative problem solving.
EN
Introduction and aim. Non-odontogenic orofacial pain (NOFP) is a result of pathology, or injury to the structures in the orofacial region including the muscles, temporomandibular joint, neurovascular structures, and glands. This multi-diverse aetiopathogenesis poses a challenge in the diagnosis and management of NOPF. To determine the incidence and trend of various non-odontogenic orofacial pain conditions at a tertiary hospital in Tanzania. Material and methods. This cross-sectional study was conducted at the Muhimbili National Hospital (MNH) for 6 months. The information gathered included socio-demographic characteristics of participants, characteristics of pain, and cause of pain. Pain intensity was assessed using the Visual Analogue Scale (VAS). Results. The incidence of NOFP was 3.3%. The male to female ratio was 1.7:1 and the mean age of patients was 44.2 ± 17.4 years. The mean intensity of the pain using the VAS was 47.27 ± 5.66. Most (36.7%) patients experienced sharp pain. The common causes of NOFP were trauma (43.3%) and malignant lesions (38.3%). A statistically significant association between the age and sex of the patients and the causes of non-odontogenic pain was observed (p < 0.05). Conclusion. The incidence of non-odontogenic orofacial pain is low. Trauma and malignant conditions were the leading causes of NOFP.
EN
Background and objectives: Disability is a major public health problem in the developing countries. Yet studies and census reports from developing countries provide insufficient information on disability profiles. Therefore, the aim of this study was to assess occurrence, patterns and socio-demographic correlates of disability in selected rural settings in Nigeria. Materials and methods: This house to house cross-sectional survey was conducted among 200 residents in Moro and Edunabon communities in Ife North Local Government Area, Osun State, Nigeria. Disability was classified according to the World Health Organization International classification with criteria based on functional limitation. Households were considered as the Primary Sampling Unit (PSU) in this study. Descriptive and inferential statistics were used for the analysis of the data obtained. The alpha level was set at p< 0.05. Results: The total occurrence of disability was 16%. Visual disability was the most prevalent (6%) and it was significantly associated with age (χ2=11.702; p= 0.010).  The recorded locomotor, mental, speech and hearing disabilities constituted 5%, 2%, 1% and 2% respectively of the total population surveyed. The overall occurrence was found to be higher among males and the middle-aged group (31-50) and significantly correlated with low socioeconomic status. There was a significant association between visual impairment and age (χ 2=11.702; p= 0.010); hearing disability and marital status (χ2=21.747; p= 0.003); as well as mental disability and marital status (χ2=21.747; p= 0.003). Conclusion: A high occurrence of disability was identified among rural residents in Nigeria, especially among males, those with low socio-economic status, those educated up to secondary school, unemployed and married partners. Visual disability, followed by locomotor disability, is the most common type. It is related to age, while marital status significantly correlates with hearing and mental disability.
5
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Poetical patterns in Nichita Stănescu’s poems

75%
EN
Through our study we have established a potential pattern of analysis over the aspect of poetical language. The theme was determined by the purpose of implementing the particular linguistic model created by N. Stănescu, which we call the nichitastănescu pattern. We exemplified the model by identifying the compositional values and the structures that contribute to the creation of a linguistic frame built to measure the main semantics, through which the poetical language is internalized and aestheticized. We also use a specific poetical construction model based on the triadic analysis pattern proposed by the French semiotics group entitled Groupe  μ, in their collective work Rhétorique de la poésie: lecture linéaire, lecture tabulaire, published in 1977.                The value of this study consists in a detailed view over the textual dimensions of expressiveness and significations in the poetical language used by Nichita Stănescu. Throughout his lyrics, the named poet reveals the uniqueness of his specific poetical language in contrast with other Romanian poets.
EN
Based on a 2-million word bilingual comparable corpus of American and Italian judgments, this paper tests the applicability of a local grammar to study evaluative phraseology in judicial discourse in English and Italian. In particular, the study compares the use of two patterns: v-link + ADJ + that pattern / copula + ADJ + che and v-link + ADJ + to-infinitive pattern / copula + ADJ + verbo all’infinito in the disciplinary genre of criminal judgments delivered by the US Supreme Court and the Italian Corte Suprema di Cassazione. It is argued that these two patterns represent a viable and efficient diagnostic tool for retrieving instances of evaluative language and they represent an ideal starting point and a relevant unit of analysis for a cross-language analysis of evaluation in domainrestricted specialised discourse. Further, the findings provided shed light on important interactions occurring among major interactants involved in the judicial discourse.
EN
Based on a 2-million word bilingual comparable corpus of American and Italian judgments, this paper tests the applicability of a local grammar to study evaluative phraseology in judicial discourse in English and Italian. In particular, the study compares the use of two patterns: v-link + ADJ + that pattern / copula + ADJ + che and v-link + ADJ + to-infinitive pattern / copula + ADJ + verbo all’infinito in the disciplinary genre of criminal judgments delivered by the US Supreme Court and the Italian Corte Suprema di Cassazione. It is argued that these two patterns represent a viable and efficient diagnostic tool for retrieving instances of evaluative language and they represent an ideal starting point and a relevant unit of analysis for a cross-language analysis of evaluation in domainrestricted specialised discourse. Further, the findings provided shed light on important interactions occurring among major interactants involved in the judicial discourse.
EN
Following its independence in 1956, Sudan confronted the tasks of constructing a distinct national identity, establishing effective governance and economic systems, and addressing internal ethnic conflicts stemming from the condominium era. In terms of ethnicity, the post-colonial history of Sudan can be segmented into two phases: sectarian politics, primarily observed in northern Sudan from 1956 to 1999, with the south not experiencing sectarianism in the same manner; and ethnic politics prevalent in South Sudan from 1955 to 2011 and in North Sudan from 1999 to the present. However, the postcolonial history of Sudan is actually a replay of a set of patterns that kept governing the politics of the country for centuries.
PL
Po II Soborze Watykańskim pojawiają się w nauczaniu papieskim oraz w teologii postulaty kształtowania Kościoła na wzór Chrystusa. Postulat ten jawi się jako oczywisty, ale nie oznacza to, że jest łatwy do opisu teologicznego i do praktycznej realizacji. Z tej racji zagadnienie zasługuje na szerszą uwagę. W artykule zostaje podjęty aspekt chrzcielny zagadnienia, który wyznacza perspektywę jego ujmowania w odniesieniu do innych zagadnień eklezjologicznych. Chrzest wskazuje przede wszystkim na to, że Kościół opiera się w swoim istnieniu i w swojej misji na darze Chrystusa, na który potem w ścisłym związku z tym darem udziela odpowiedzi. Z odpowiedzi dawanej w takim duchu rodzi się upodobnienie Kościoła do Chrystusa.
EN
After Second Vatican Council the pontifical teaching and theology mention the need for building of the Church on the Christ model. Although this postulate seems to be evident, it is quite challenging in terms of theological description and practical realisation. For this reason the problem is worthy of attention. This item discusses the baptismal aspect of the problem, which defines the perspective of the problem in reference to other ecclesiological issues. Baptism accentuates mostly the fact that the Church is based in its existence and mission on the gift of Christ. The Church answers to this gift and remains in strict relation with it. Thus, from the answer given in such a spirit stems the resemblance between the Church and Christ.
EN
The article presents images of vehicles — a ship and a car — in the novels written by Amer- ican writers of Ukrainian descent. Askold Melnyczuk, Alexander J. Motyl, Irene Zabytko, Orest Stelmach and Ksenia Rychtycka are the representatives of the second generation of Ukrainian Americans who published books about Ukrainian emigrants on the threshold of the 20th and 21st centuries. There are lots of similarities in the usage of the images of vehicles in the plots of their novels. A vehicle can help to create another image in a text, for example, an image of a city, a country or a continent, an image of an exact road or an existential route of a character’s life. Also, a vehicle can visualize several motives, such as: a motif of departure, a motif of travel, a motif of a passenger as well as others. Vehicles’ routes may reminiscence the profound reader’s knowledge of ancient myths and biblical stories.
RU
В статье рассматриваются транспортные средства (корабль и автомобиль) в романах американских писателей украинского происхождения. А. Мельничук, А. Мотыль, И. За- бытко, О. Стельмах и К. Рихтицкая — представители второго поколения украинских амери- канцев, которые опубликовали тексты об украинских эмигрантах на рубеже XX и XXI ве- ков. В сюжетах этих романов наблюдается множество общих подходов к использованию образов транспорта. Так, транспортное средство может быть вспомогательным в создании другого образа — города, страны или континента, образа дороги или экзистенциально- го пути человеческой жизни. С помощью транспорта визуализируются мотивы разлуки, путешествия, пассажира и т.д. Транспортные пути перекликаются с давними античными легендами и библейскими историями.
EN
Music, according to Hans Urs von Balthasar, can most reach human's emotions. Art reflects our greatness and weakness. In a theologist's opinion it is God, who breathed art into human's souls, it is the greatest gift which man received from God. The role of an artist should be to serve others. On the one hand music tries to find a form of a metaphysical dimension, on the other it expresses things which are low and    conceivable. In music, as it is in religion, man becomes touched by what is invisible. Beauty present in the world and in human's works leads to the discovery of God's source.
PL
Muzyka w myśli Hansa Ursa von Balthasara potrafi najbardziej dotrzeć do człowieka. Sztuka odzwierciedla naszą wielkość i słabość. Według teologa to, że Bóg tchnął sztukę w ludzkie dusze, jest najwyższym darem, jaki człowiek otrzymał od Boga. Rola artysty powinna być służebna. Muzyka z jednej strony poszukuje formy metafizycznego wymiaru, a z drugiej jest wyrazem tego, co niskie i wyobrażlane. W muzyce podobnie jak w religii człowiek zostaje dotknięty przez to, co niewidzialne. Piękno obecne w świecie i dziełach człowieka prowadzi do odkrycia boskiego źródła.
PL
Celem niniejszego tekstu jest opisowe określenie warunków kształtowania architektonicznego języka form, w tym zwłaszcza form regionalnych, rozumianych jako zdolność adaptacji domeny architektury do lokalnych warunków, zarówno w wymiarze geograficznym (lokalne uwarunkowania klimatyczne, materiały, wydajność energetyczna czy technologie low-tech), jak i w wymiarze humanistycznym, w odniesieniu do lokalnych tradycji budowlanych. Ponadto przedstawia uwarunkowania i możliwości jego żywotnej reprodukcji, służących zaspokojeniu emocjonalnych, sentymentalnych i duchowych potrzeb człowieka lub w praktycznym wymiarze uwarunkowań „fizjologicznych”: minimalizacji negatywnego wpływu architektury na poziomie visceralnym i redukcji stresu. Zawiera przykładową analizę i klasyfikację metod replikacji opartą na przeglądzie literaturowym przykładów teoretycznych i prawnych konstruktów pomocnych w praktycznym kształtowaniu metod replikacji architektury regionalnej. Wnioski i rekomendacje: Przetrwanie i rozwój regionalnego (dostosowanego do otoczenia) charakteru architektury może mieć miejsce poprzez efektywne i świadome wykorzystanie jezyka architektury – języka wzorców i form, w praktyce zapisu kodu projektowego i planistycznego.
EN
The purpose of this paper is a descriptive determination of the conditions shaping the architectural language of forms, including, in particular, regional forms, understood as the ability to adapt domain architecture to local conditions, both in geographical (local climatic conditions, materials, energy efficiency, and technology low-tech), as and humanistic dimension, in relation to local building traditions. In addition, it presents the conditions and possibilities of its vital reproduction, to meet with emotional, sentimental and spiritual needs of man, or practical considerations of ”physiological" dimension: to minimize the negative impact of architecture at visceral level and stress reduction. It includes sample analysis and classification methods of replication, based on a review of the literature examples of theoretical and legal practical constructs to help in shaping the replication of regional architecture methods. Conclusions and recommendations: Surviving and strengthening regional(adjusted to the local environment) nature of architecture can take place only through effective and conscious use of architectural language - the language of patterns and forms, in the practice of recording architectural and legal notation of the architectural and planning code.
Zeszyty Naukowe KUL
|
2018
|
vol. 61
|
issue 2
353-368
EN
In this article I present the Olympic Games as a social institution that creates and reproduces certain patterns and rules of behavior. I propose a definition of a social institution in the context of the Olympic Games. The Olympic institution imposes the framework for the action of social actors (collective and individual). In addition, the olympic institution co-operates in five fields (five contexts): social, economic, political, cultural and communicative. This article shows the links of selected contexts to the Olympic Games. I refer to the concept of strategic action field and its placement in the institutional field system proposed by Neil Fligstein and Doug McAdam.
PL
W niniejszym artykule autor chce pokazać, że igrzyska olimpijskie są instytucją społeczną, która tworzy i reprodukuje pewne wzory oraz reguły zachowań. Proponuje definicję instytucji społecznej w kontekście igrzysk olimpijskich. Instytucja igrzysk olimpijskich narzuca ramy działania aktorów społecznych (zbiorowych i jednostkowych). Ponadto, instytucja igrzysk olimpijskich funkcjonuje w pięciu polach (w pięciu kontekstach): społecznym, ekonomicznym, politycznym, kulturowym i komunikacyjnym. W niniejszym artykule pokazane są powiązania wybranych kontekstów z igrzyskami. Autorka odnosi się także do pojęcia strategicznego pola działania oraz usytuowania go w systemie pól instytucjonalnych, które proponują Neil Fligstein i Doug McAdam
EN
The presented article consists of two parts: theoretical and empirical. In the theoretical part, the author shows two issues: the methodological assumptions of the research undertaken in the article and the sociological interpretation of the model and personal pattern of the priest on duty in a parish. In the empirical part, he shows and analyzes from a sociological point of view the ideas of adult Polish Catholics regarding the model and personal pattern of a priest working in a parish. In the empirical part, I show and analyze, from a sociological point of view, the ideas of adult Polish Catholics regarding the model and personal pattern of a priest working in a parish. In the imagination of Catholics, there are their attitudes and assessments, including the attitude of such priests to the model of a priest that is valid (functions) in the Roman Catholic Church. The basis for this analysis are the results of surveys carried out by sociologists in the past and present century in rural and urban parishes. These studies have shown that the community model and personal pattern of the priest serving in a parish postulated theological doctrine of the institutional Church. In many aspects it differs from the official model, which is indicated by the views of the surveyed adult Catholics directly regarding this model. This difference is confirmed by the results of the sociological research presented here. The attitudes and assessments of the surveyed adult Catholics regarding the model and personal pattern of the priest who serves in a parish were sometimes significantly by their personal and social characteristics and the parish environment (the type of parish – rural and urban), as well as the specificity of the local community. Positive and negative (critical) assessments of the respondents regarding the model of the priest serving in a parish were also closely related to their global attitude to faith in God and religious practices.
DE
Der vorliegende Artikel besteht aus zwei Teilen: einem theoretischen und einem empirischen. Im theoretischen Teil zeigt der Autor zwei Themen auf: die methodischen Annahmen der in diesem Artikel durchgeführten Forschung und die soziologische Interpretation des Modells und des persönlichen Musters eines Pfarrers. Im empirischen Teil zeigt und analysiert er aus soziologischer Sicht die Wahrnehmungen erwachsener polnischer Katholiken in Bezug auf das Modell und das persönliche Verhaltensmuster eines Pfarrers. Zu diesen Wahrnehmungen gehören auch Einstellungen und Bewertungen, die sich auf die Haltung der Pfarrer gegenüber dem in der römisch-katholischen Kirche geltenden Priestermodell beziehen. Grundlage für diese Analyse sind die Ergebnisse von Umfragen, die Soziologen im vergangenen und im gegenwärtigen Jahrhundert in ländlichen und städtischen Pfarreien durchgeführt haben. Diese Studien haben gezeigt, dass das Umwelt- und Persönlichkeitsmodell des Pfarrers, wie es von erwachsenen polnischen Katholiken dargestellt wird, nicht mit dem in der theologischen Lehre der institutionellen Kirche postulierten Priestermodell identisch ist. Es unterscheidet sich in vielen Aspekten und Strängen vom offiziellen Modell, wie die Wahrnehmung der befragten erwachsenen Katholiken zu diesem Modell ausdrücklich zeigt. Dieser Unterschied wird durch die Ergebnisse der hier vorgestellten soziologischen Forschung bestätigt. Die Einstellungen und Bewertungen der befragten erwachsenen Katholiken zum Leitbild und zum persönlichen Leitbild des Pfarrers unterscheiden sich zum Teil deutlich nach persönlichen und sozialen Merkmalen und sind abhängig vom Umfeld der Pfarrei (von der Art der Pfarrei - ländlich und städtisch) sowie von den Bedingungen der örtlichen Gemeinschaft. Die positiven und kritischen Einschätzungen der Befragten zum Modell und persönlichen Vorbild des Pfarrers standen auch in engem Zusammenhang mit ihrer globalen Einstellung zum Glauben an Gott und zur religiösen Praxis.
PL
Prezentowany artykuł składa się z dwóch części: teoretycznej i empirycznej. W części teoretycznej autor ukazuje dwie kwestie: metodologiczne założenia badań podjętych w artykule i socjologiczną interpretację modelu i wzoru osobowego księdza parafialnego. W części empirycznej ukazuje i analizuje z socjologicznego punktu widzenia wyobrażenia dorosłych katolików polskich dotyczące modelu i wzoru osobowego księdza parafialnego. W tych wyobrażeniach mieszczą się postawy i oceny obejmujące nastawienie księży parafialnych do modelu kapłana obowiązującego w Kościele Rzymskokatolickim. Podstawę dla tej analizy stanowią wyniki badań ankietowych, które zostały zrealizowane przez socjologów w minionym i obecnym wieku w parafiach wiejskich i miejskich. Badania te wykazały, że środowiskowy model i wzór osobowy księdza parafialnego ukazywany przez dorosłych katolików polskich nie jest identyczny z modelem kapłana postulowanym w doktrynie teologicznej Kościoła instytucjonalnego. W wielu aspektach i wątkach różni się on od modelu oficjalnego, na co wskazują wyobrażenia badanych katolików dorosłych dotyczące wprost tego modelu. Różnicę tę potwierdzają wyniki prezentowanych tu badań socjologicznych. Postawy i oceny badanych katolików dorosłych dotyczące modelu i wzoru osobowego księdza parafialnego były niekiedy istotnie zróżnicowane przez ich cechy osobowe i społeczne oraz zależne od środowiska parafialnego (od typu parafii – wiejskiej i miejskiej), a także od uwarunkowań wspólnoty lokalnej. Oceny pozytywne i krytyczne respondentów dotyczące modelu i wzoru osobowego księdza parafialnego były także ściśle powiązane z ich globalnym stosunkiem do wiary w Boga i do praktyk religijnych.
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EN
Thorough analyses of the formative process prove that it is effective only when at a certain stage it evokes in the disciple the will to work on his or her self-formation. It consists in conscious and voluntary work to form oneself, to set non-personal goals for oneself, and adopt a creative attitude toward them. This effort tends to make a mature and integrated personality. Self-formation in the Christina approach is to work on one's versatile development directed at salvation. This kind of activity is a consequence of Christian faith in which the person through baptism becomes spiritually regenerated and called to be clothed with Jesus Christ (Gal 3:27). In practice, this means that one is working to be like Christ in thoughts and deeds. The faith in Christ ensures a radical transformation and complete development through self-knowledge, self-evaluation, and respective actions to live in truth and love.
EN
A reinterpretation of the title of the poem on the basis of analysis of the semantic context of the uninflected work quidam as an indefinite pronoun is the starting point of the study. The author proves that the title Quidam is not restricted to a particular nameless protagonist, but it is a condensed sign of indeterminateness (not only personal) as a structural dominant of the poem. Hence it can only have an uninflected form. This is how Norwid always treated it. In the course of further argument the author justifies the proposition that the main subject of Quidam is Rome as the Eternal City, ever built anew on its ruins, maintaining the continuity of life for ages and being a sign of hope. The poem is a picture of the mature Empire in the epoch of Hadrian shown as the time of a slowly ripening coup, when in the multicultural environment Christianity grew, even if it was mysterious for many people and persecuted by the authorities. Interpreted in the context of F. R. Chateaubriand's Les Martyrs the parable is an equivocal reflection on the tragic character of history and on the role that heroic and often nameless sacrifice of people and stones of the city plays in building its meaning. It is also a reflection on how intolerance and weakness resulting from selfish conceit makes coexistence of various religions and cultures in mutual respect impossible.
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