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CSÉ ÜBER E. – VORLESUNGEN VON LÁSZLÓ CS. SZABÓ ÜBER ERASMUS 1946/47

100%
Balogh T.
World Literature Studies
|
2017
|
vol. 9
|
issue 1
60 – 70
EN
In 1946–1947, the Hungarian essayist and poet László Cs. Szabó held lectures on Erasmus at the Department of Cultural History of the Hungarian College of Fine Arts. “Reactionary” even in name, the department had been newly established (we could say it was established specifically for him). Not only is his experience of the world war clearly present in each line of his lectures, written with a great deal of erudition and psychological insight, but it seems as though he had had presentiments of the times that were to come: his texts were imbued with admonition (taking advice from friends, two years later he did not return to Hungary from a scholarship in Italy, and he subsequently emigrated to the UK, where he took a job at the BBC). Of all of Erasmus’s biographers, Cs. Szabó mentions Huizinga alone; his influence on him is clear. He paused several times to read out quotations from Huizinga’s book. The Dutch thinker’s influence also shows in the structure and the emphasis on certain subjects. The part on history of effect as well as the one on Erasmus’s iconography was probably inspired by Huizinga’s book. Nevertheless, Huizinga’s effect is not in the details. If Huizinga distinguished The Small Erasmus and The Great Erasmus, then it is even more true of Cs. Szabó.
2

'...IT'S DIFFICULT TO STUDY PSYCHOLOGY IN A DIFFERENT WAY': REFLECTIONS OF POLISH ERASMUS STUDENTS ON A YEAR OF A PSYCHOLOGY DEGREE IN THE UK'

100%
Mercer J., Heggs D.
Polish Journal of Applied Psychology
|
2011
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vol. 9
|
issue 2
7-25
EN
This study explores accounts of Polish ERASMUS students who had taken part in a study abroad year in a British university. The objective was to investigate if prior knowledge of studying psychology in one country mediates the experience in another and to discuss how participants found the process of integration in relation to studying in a different country. Focus group interviews were analyzed using a thematic analysis technique. Some challenging contrasting pedagogical and epistemological differences between the two systems emerged and integration between home and ERASMUS students was reported as being low level. Discussions about how these findings can be related to the aims of ERASMUS and the wider remit of internationalization are offered.
3

SOCRATES OF THE HUMANISTS

100%
Domanski J.
Odrodzenie i Reformacja w Polsce
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2004
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vol. 48
37-63
EN
The name of Socrates that since the 13th century had appeared hundreds of times in the writings of medieval university scholastics most frequently carried no personal or doctrinal connotations, and was only a logical symbol, replacing the notion of a human individual. Socrates was also the subject of humanist rather than philosophical interests of such authors as Pierre Abelard or John of Salisbury who saw him as a historical personage, as a live man preaching some philosophical views, but also perceived in him some personal traits. Beginning with the 13th century, this kind of interest in Socrates penetrated into the more popular literature, for example John of Wales' Compendiloquium or Walter Burley's De vita et moribus philosophorum. Both these writings, parallel with the classic university scholasticism, and the earlier writings by medieval humanist philosophers drew their information on Socrates exclusively from ancient Latin authors. Their interest in the person of Socrates was, however, more lively than that of medieval humanists, and embraced a wider spectrum both of his activity and personal traits, as well as everything that concerned the pertinence of Socrates to the Christian world. This is shown by the description of some features of Socrates in Petrarca's writings, the eulogy of Socrates as a forerunner of Christian saints in those by Coluccio Salutati, and especially in Giannozzo Manetti's Vita Socratis of 1444, the philosopher's first separate humanist biography. The picture of Socrates, compiled from various sources, shows, perhaps, some traces of the knowledge of the Greek writings by Plato; especially striking is the picture, isolated from Plato's Symposion, of Socrates as the Silenus. A much fuller picture of Socrates emerges from the characterizations of both his teachings and personality, taken up several times by Marsilio Ficino. Their dominant is the comparison of Socrates not to the Christian saints, as in Coluccio Salutati, but to Christ himself, for whom Socrates is, in Ficino's opinion, a 'prefiguration'. This comparison is, in a way, continued by Erasmus of Rotterdam in his adagium Sileni Alcibiadis. However, in contrast to the use earlier made of this picture by Giovanni Pico della Mirandola, confined to the Silenic character of Socrates' conversations, Erasmus concentrates on the moral personality of Socrates who due to his external poverty and internal richness resembled both Christ himself and the chosen Christian saints.
4
Content available remote

Becoming more EUropean or European after ERASMUS?

100%
Oborune K.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2015
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issue 6(37)
75-94
EN
Lijphart was the first to emphasize the necessity to study the impact of student mobility upon European integration, but mobility programmes have only been studied in the last decade. The European Commission points to the ERASMUS programme as a successful example of construction of European identity; however, this assumption hasn’t yet been empirically proved on a European scale. This paper has been devoted to research of the impact of the ERASMUS programme on fostering European identity in Europe. In academic literature at least two different understandings of the European identity can be distinguished: political and cultural European identity. The quantitative survey (in which 12’173 respondents from 37 European countries took part) provides justification that only every third of students feel more European after studying abroad and that there are different understandings among ERASMUS students regarding what it means to be European. Survey results showed that ERASMUS students feel more European than non‑ERASMUS students and that the ERASMUS students understand European identity as being cultural and political.
5

Humanistic Background of Writers and Thinkers in 15th and 16th Centuries

88%
Domanski J.
Przegląd Filozoficzno-Literacki
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2007
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vol. 6
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issue 3-4(18)
349-360
EN
The Renessaince humanists, according to the author of the presented paper, were aware of the double meaning of the word 'Humanism', i.e., its philosophical-worldview meaning and education-cultural meaning. This duality contributes to the fact that, like in old Latin word 'humanitas', it refers to specifically human properties, especially to gentleness but also to refinement, polish or good manners that stem from education or erudition. That is why these humanists who wanted to restore the genuine meaning of the word did not shun away from this duality. The author of the paper not only shows it on example derivatives of 'humanitas' but also illustrates the practical application of humanist formation in 15th and 16th century, by showing Erasmus' 'philosophia Christi' and 'bonae litterae'.
6
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The role of international student interactions in English as a lingua franca in L2 acquisition, L2 motivational development and intercultural learning during study abroad

75%
Hessel G.
Studies in Second Language Learning and Teaching
|
2019
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vol. 9
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issue 3
495-517
EN
Crossing borders features prominently as a theme in study abroad, not only in terms of students’ physical border crossings but also in their intercultural interactions with second language (L2) speakers whose background (linguistic and otherwise) they may perceive as markedly different from their own. Researchers have had a long-standing interest in study abroad participants’ interactions with other L2 speakers abroad for their perceived potential to enhance L2 development, L2 motivation and intercultural learning processes. The focus of existing studies in this area has been on the interactions of study abroad participants with host national students, while their interactions with other international students who are also L2 users abroad have received far less attention, despite the ever-growing international student populations at European universities. This study examined students’ views regarding the role that lingua franca (LF) interactions with other international students played in their L2 acquisition, their L2 motivational development and their intercultural learning during study abroad. The data were derived from an empirical study that involved 81 German ERASMUS students who were studying in the UK for up to one academic year. The students’ views were elicited at the end of their stay with open-ended questionnaire items, and their verbal responses were analyzed using thematic content analysis. The analysis of the students’ reflections revealed a number of functions in each of the three areas, highlighting the potential of international student interactions as a viable source of L2 acquisition, L2 self-motivation, and intercultural learning during study abroad.
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