Search results - CEJSH

1

Dialog jako reálná naděje na obohacující vývoj lidstva?

100%

Schadel E.

Filosofický časopis (Philosophical Journal)

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2011

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vol. 59

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issue 3

397-420

EN

This extensive study by E. Schadel is inspired by the pansophy of J. A. Comenius. The first of its three principal parts elucidates Comenius’ idea of a pansophical reform and his project of a universal reform of human affairs. The main topic of the second part is dialogue – its conditions and potentials. In this connection some further problems are discussed: the I –You relation as the medium for the elucidation of problematized things, the turn from instrumental reason to communicative reason, the phases of an integral dialogue, the onto-analogical foundations of the dialogue, the role of analogy as a combining „middle“ between an equivocal pluralism and an univocal monism, Trinity as process and „ultimate foundation“ of analogical thinking and dialogical speaking, etc. The final part pursues the idea of the divine dialogue as a paradigm for the inwardness of the human mind and for an institutional world reform. Comenius’ conception of a reconciliation of mankind in the fields of politics, science and religion is also examined.

2

L’INTERTEXTUALITÉ DANS LA PROSE DE PÉTER ESTERHÁZY ET LA RÉCEPTION DE SES ŒUVRES EN FRANCE

80%

Schneller D.

Concordia Discors vs Discordia Concors: Researches into Comparative Literature, Contrastive Linguistics, Cross-Cultural and Translation Strategies

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2009

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vol. 1

164-183

EN

Péter Esterházy has been for over 20 years one of the most important contemporary Hungarian writers. While postmodernist, he highly respects modernist predecessors like Dezső Kosztolányi or Gezá Ottlik, and implicitly the modernist values they represent. Acknowledged as a great writer in Europe as well as in Hungary, Esterházy’s major work, Harmonia Caelstis, printed at Gallimard, generated a number of eulogistic reviews. An important feature of his work remains intertextuality, the dialogue with great European writers and philosophers. Apart from humour, sensuality and encyclopedic knowledge, the frequent references to French literature have contributed to making him quite popular in France.

3

How Can We Enter in Dialogue? Transdisciplinary Methodology of the Dialogue Between People, Cultures, and Spiritualities

80%

Nicolescu B.

Dialogue and Universalism

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2015

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issue 1

9-19

EN

When two people try to communicate there is inevitably a confrontation: a represen-tation against a representation, subconscious against subconscious. As this confrontation is subconscious, it often degenerates into conflict. A new model of civilization is neces-sary, the keystone is dialogue between human beings, nations, cultures and religions for the survival of humanity. In forming a new model of civilization a methodology of transdisciplinarity can be helpful. In 1985 I proposed the inclusion in the word “trans-disciplinarity,” introduced by Jean Piaget in 1972, the meaning “beyond disciplines,” and I developed this idea over the years. Interdisciplinarity has a different goal than multidisciplinarity. The latter concerns a transfer of methods from one discipline to another, whereas the former overflows disciplines, but its goal still remains within the framework of disciplinary research. Interdisciplinarity has even the capacity of generat-ing new disciplines.

4

PYGMALION AND THE LATEST SLANG OR TRANSLATING UNDERCOVER

80%

SOCOLIUC L.-M.

Concordia Discors vs Discordia Concors: Researches into Comparative Literature, Contrastive Linguistics, Cross-Cultural and Translation Strategies

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2015

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vol. 7

122-132

EN

Translating classical texts raises the issue of rendering not only the lexical and cultural complexities of a different culture but also filling in the age gap for the modern reader no longer aware of certain social standards, connotations, etiquette etc. To what extent do we operate on a text, do we overwrite or remain faithful to the writer? The article compares two versions of the same translation of G.B.Shaw’s Pygmallion, both authored by Petru Comarnescu. The first translation was published in 1963, while Comarnescu was still alive, and is quite a remarkable one. The second translation was published in 2015, 45 years after Comarnescu’s death, with his name on the cover yet with alterations which are at times questionable, if not unprofessional. With the obvious intent of making Shaw accessible to young generations, the editors of the 2015 translation took advantage of the “all rights reserved” stipulation and reshaped it to what they deemed to be a desirable form.

5

Rossica w tekstach Ryszarda Marka Grońskiego

80%

Sarnowski M.

Slavica Wratislaviensia

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2012

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vol. 156

159 - 177

EN

This article contains the presentation, analysis and typology of the Rossica (cultural borrowings from Russian) in the texts of the eminent Polish journalist R.M. Gronski, the columnist of outstanding Polish magazine “Polityka.” Gronski is famous for his excellent knowledge of the realities of socialism in Poland as well as for his competence in Russian language. The culturological category of Rossica, apart from “ordinary” lexical borrowings from Russian, includes various reflections and resonances of “the essence of Russian” in the form of reminiscences, allusions and direct “incorporations” of Russian precedents (primarily lingual, but also symbolic and iconic). The functions of textual Rossica are defined as stylistic, rhetorical and cognitive.

6

Dialogue and Involvement: A Blueprint for Human, Humane and Harmonious Relation Between African Americans and Africans

80%

Ogugua P. I.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2017

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vol. 29/2

EN

A scepter of revolution once on the sky has now engulfed human race. It is a revolution against love, truth, peace, happiness, in short everything that is good and beautiful. There is disunity everywhere. We all sit on the keg of gunpowder. The leaders of men think, though wrongly that diplomacy will do. If the pace and form of human relation is not properly handled, the human race will end in quagmire. We have to base human relations on natures' principles in order to ensure balance; remember nature abhors a vacuum. Africa is the cradle of humankind, civilization as such it is the onus of African sons and daughters everywhere to ensure that mankind survives. We lost grip of the sciences which led to the Seven Wonders of the World; but we can still reacquire these. Most importantly, values build men and civilization., it is the position of this paper to argue that the use of dialogue in relating with the other will do well to ensure a stable company and relationship, as it rhymes with the position of personalist philosophers, and some existentialists like Martin Buber, Gabriel Marcel, Heidegger, etc for dialogue will eventually lead to cooperation to 'active' involvement. The principles of dialogue, cooperation and involvement or activity will help in ensuring that knowledge and information are acquired, harnessed and used in a highly efficient way to free Africans from the clog of powerlessness in the comity of nations.

7

Dialoge als Sequenzen von Sprechakten unter besonderer Beachtung der illokutiven Partikeln

80%

Laskowski M.

Germanica Wratislaviensia

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2014

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vol. 139

213 - 227

EN

Present-day German is notorious for its extensive use of particles of all kinds. This paper discusses a very important linguistic problem of dialogues as sequences of speech acts with special consideration of the illocutive particles. The article deals with speech particles that can be used by the Speaker to govern the Hearer’s understanding of the speech. The aim of the paper is to join in the discussion about the role of particles in the speech acts and their direct correlation in the dialogues.

8

Rahvaluule osakonna Siberi kaastoolise Rosalie Ottessoni ja teadurite-arhivaaride dialoog aastatel 1969–1976

80%

Korb A.

Mäetagused

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2013

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vol. 54

7-26

EN

The author discusses the contributions of Rosalie Ottesson, a Siberian correspondent of the Estonian Folklore Archives, proceeding from the time of collecting and the practices of collecting work supervision at the time. R. Ottesson came from a traditional village community. As an active woman she held several positions during her working life: she was a schoolteacher, a clerk in the village soviet, worked in the District Committee of the Communist Party, etc. Rosalie Ottesson started making contributions to the archives after her retirement, having met Igor Tõnurist, who visited the Estonian settlements in the Minusinsky District of Krasnoyarsk Krai. The article discusses Ottesson’s recordings proceeding from the impacts of the Soviet period – its social and political circumstances – on collecting. The collected material makes it possible to observe what it was that Ottesson herself considered worth preserving, and also to notice how her personal background (origin, positions) influenced the lore. In addition, the letters sent to the correspondent from the museum make it possible to analyse the collecting strategies of the Department of Folkloristics at the time, as well as the researchers’ approaches inspired by their research interests.

9

ПІДГОТОВКА УЧНІВ ДО ВХОДЖЕННЯ В ІНФОРМАЦІЙНИЙ ПРОСТІР У СИСТЕМІ СУЧАСНИХ ПОЛІКУЛЬТУРНИХ КОМУНІКАЦІЙ

80%

Борисов В., Борисова С., Бобилева Я.

Педагогічні науки: теорія, історія, інноваційні технології

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2015

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issue 4(48)

207-215

EN

One of the priority tasks of education is the development of media culture which is an indicator of the level of development of the personality, the ability to perceive various media texts and establish communications. Most fully disclose of the problem of training students harmonious integration into the information space in the modern communications appropriate, using the method of ascent from the abstract to the concrete is described. The views are expressed on the problem by the pupils learning harmonious integration into the information system modern multicultural communications. Expediency of pedagogical support of an individual entering the information space on the basis of the introduction of our unique cultural worlds is presented. Individual entry in the original cultural worlds must be accompanied by educational support at different levels of communication. Content as a new concept in the world of information related to the description, the definition of the content of the information flow, messages, facts, events, depth of presentation is a necessary psychological and pedagogical category, which gives an opportunity to explain briefly what is included in the content of a particular issue. The informational content environment can be seen as part of that is being rendered, which is generally recognized by the students intuitively perceived as an artistic phenomenon, and therefore encouraging to the statement of his own position, creativity, interpretation. Dialogue can be built on the basis of culture and communication formed multicultural competence. Preparing pupils can be seen as the need to create a socially significant product. Enabling the creation of a teacher and the pupils in the content of the product of dialogue shows the student’s competence at the time of choosing the topic, determining the structure of the project research. In order to help the pupils to conduct a civilized dіalogue it is not necessary to teach them knowledge to carry out dіalogue using scientific knowledge. The prospect of integration of media education is teacher robots. Today information space provides new conditions for the realization of the individual program of the personal development in a multicultural world. Formation of students’ experience of entering into the information space in a modern, multicultural communications system determines the need for further research questions connected with the development of leadership skills of the pupils, the desire for self-creation of the information space.

10

Philosophical inquiry and the advancement of democratic praxis

80%

Echeverria E., Hannam P.

Journal of Pedagogy

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2013

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vol. 4

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issue 1

111-125

EN

In a time of advancing neoliberal educational practice globally (e.g. Roxborough, 1997, McCafferty, 2010), in the provision of public sector education as well as in assumptions regarding public educational purposes and curriculum development; this paper looks to a broader definition of education (e.g. Biesta, 2009). The authors argue that pedagogical proposal of the Community of Philosophical Inquiry as in the work of Matthew Lipman (e.g. 2002) and Ann Sharp, a model of educational praxis existent in over 60 countries world wide, can enable the advancement of a vision for deliberative democracy (Lipman, 1998) and social justice and contribute to educational theory and practice in ways which develop communicative rather than individualistic notions of autonomy (Code, 2006, p.170.). Philosophical inquiry, especially as discussed in this paper with adolescents, equips students with the tools to become more critical, to develop a more social and global awareness and consequently enable them to make more reflected moral judgments (Hannam & Echeverria, 2009, p.114). Drawing on practical examples from the direct experience of the authors in the UK and Mexico, as well as building on 40 years of research world wide, an argument is developed for embedding philosophical thinking into all educational environments as a means of forming transformative intellectuals (Giroux, 1988) and enabling a raising of awareness with regard to the consequences of the tacit acceptance of neoliberal educational policies. Furthermore, drawing on the writing of Hannah Arendt (1998) a view is advanced which suggests that deliberative and participatory democratic structures can be developed in our societies where the opportunity for careful thinking as well as conscious action taking can take place.

11

Comparative analysis of western and domestic practice of interactive method application in teaching social and political disciplines at the universities

80%

Hladka H.

Comparative Professional Pedagogy

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2014

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vol. 4

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issue 1

51-56

EN

The comparative analysis of western and domestic practice of introducing active and interactive methods of studies in the process of teaching social science disciplines has been carried out. Features, realities, prospects and limitations in application of interactive methods of teaching in the process of implementing social-political science courses at Institutes of higher education have been analyzed in western and domestic pedagogical practice. Comparison of western and domestic pedagogical practice in a greater degree demonstrates the presence of numerous failings in the domestic system of education. These failings demonstrate obvious impossibility to inculcate interactive methods on the basis of western standards. However through these negative aspects it is possible to notice structural lines peculiar to domestic Institutes of higher education. At all negative loading these limitations in domestic educational realities at the nearest consideration have positive influence. Measures on optimization of introducing interactive technologies at domestic Institutes of higher education have been offered. Today interactive methods are «difficult» both for realization by a domestic teacher and for the perception by a modern student. The main point of the research is the refusal from traditional subject-object forms of lessons and transition to common work of a teacher and a student as the main tendency of developing methods of teaching social and political disciplines at the universities

12

Jemen – budowanie przyszłości przez dialog

80%

Sławek J.

Krakowskie Studia Międzynarodowe

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2013

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issue 3

237-252

EN

The article discusses the specificity and complexity of modern Yemen in the aftermath of the revolution that abolished president Ali Saleh. Its aim was to highlight the major challenges that the Yemeni authorities are and will be facing in the process of constructing a new post-revolutionary state. Those being the threat of al-Qaeda in the Arab Peninsula structures, the al-Houthi rebellion and the Iranian implication in this insurgence and also the Southern issue. The main purpose of this work was however to demonstrate the state’s response to those challenges which are not a new phenomenon in Yemen. The concept of dialogue, inclusiveness and nation building is essential in the presented process of Yemen’s reconciliation and rebuilding process which fundament is to include every party willing to participate in the discussion about Yemen’s political and social future. The article debates the political developments of the ongoing national dialogue conference and although it did not end its work yet (as of September 2013) the article emphasizes its achievements. The most important being convincing and bringing all important Yemeni political and social actors under one roof to come up with a vision of the county’s future.

13

The Dialogue of Believers in God with Non-Believers: The Challenge Facing by the Catholic Church in the New Century

80%

Sakowicz E.

Roczniki Teologiczne

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2017

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vol. 64

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issue 6: Teologia pastoralna

27-39

EN

The Catholic Church in Poland faces various difficult challenges. One of them is the dialogue with people who declare their lack of faith in God. Modern atheism in Polish society is largely a consequence of the persecution of religion conducted for decades by the institutions of the Polish communist state. Current secular tendencies also have a significant impact. The phenomenon of the lack of faith is a challenge that necessitates new forms of pastoral work. The Church takes certain actions inspired, for example, by a document published by the Polish Episcopal Conference Council for Religious Dialogue in 2003, entitled “Dialogue: a Challenge for the New Century.” Part of the document refers specifically to “dialogue with non-believers.” Papal documents on atheism and non-believers provide guidance to priests and lay members of the Church. The Magisterium Ecclesiae has generated several practical recommendations for pastoral work. What is needed is a matter-of-fact, objective description of atheism and the lack of faith. It is necessary to initiate dialogue with non-believers at the doctrinal level, by listening carefully to their views; and at the practical level, by taking actions for the common good. The dialogue should be aimed at achieving a better knowledge of the other party, i.e. understanding the articles of faith on the one hand and, on the other, the theses and rationale behind the lack of faith. Only credible witnesses to the faith in God, those who believe by their own personal choice and conviction, can guide non-believers to the truth about God, Jesus Christ and human beings. The dialogue with non-believers is difficult due to strong non-rational prejudice, e.g. emotional bias, trauma, resentment and aggressive media propaganda against religion. However, one should not give up attempts at dialogue and communication. The imperative of the dialogue stems from Jesus Christ, Son of God who, by assuming human nature, entered the state of dialogue with every human being, both believers and non-believers.

14

Sztuka pytania – pytania sztuki

80%

Depta H.

Kwartalnik Pedagogiczny

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2015

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issue 2(236)

163-172

EN

To live actively and courageously is to unceasingly ask questions. Each authentic question is an open question. Openness of what we are asking about comes from the answer not being presupposed. Such openness cannot be attributed to the pedagogical question, that is, a question which is given to a student, in expectation of a pre-determined answer. An upbringing understood as education through dialogue and education for dialogue treats open questions as being of a far greater value. Such open questions have always been posed by art. The openness comes from ambiguity which characterises all true works of art. It leads to different interpretations and evaluations. While the pedagogical questions serve only to reproduce knowledge, open questions posed by art lead to the discovery and co-creation of knowledge.

15

Education, Conversation, and Listening

80%

Fairfield P.

Kultura Pedagogiczna. Międzynarodowe Pismo Pedagogiczne

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2015

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issue 1

9-20

EN

At the most fundamental level of analysis one may speak of educating as the act of someone saying and showing something to another in a way that leads the mind from where it is to where it might be, in the process widening horizons and fashioning habits of thought that make it possible for students to participate in the conversation that is their culture. The student stands to this conversation not only as learner but as initiate. Students appropriate habits, ideas, and questions that have their origin in the world of the ancients while the overriding imperative of the learning process is to take the conversation further in some respect and to find their voice within it. In what sense, however, is conversation the heart and soul of education, and what is the nature and role of listening in education so conceived? At a time when qualitative matters place a distant second to quantifiables such as test scores, information retention, and marketable credentials, it falls to education theorists to remind us of what philosophers since ancient times have in one fashion or another maintained: that this practice has an identifiable orientation and purpose that transcends the order of the utilitarian.

16

Pięć koncepcji dialogu

80%

Gadacz T.

Kwartalnik Pedagogiczny

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2015

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vol. 60(2 (236))

75-91

PL

Dialogue is a necessary way of inhabiting a shared world. However, the concept of dialogue at present has become ambiguous and often abused. The purpose of this article is to introduce order into this conceptual ambiguity. Ferdinand de Saussure distinguished language (langue) from speech (parole), and following him, Paul Ricoeur wrote about discourse of the event. Here different concepts of dialogue begin. Dialogue understood as the communication, in which the accent is located in the discourse, argumentation serving to elaborate a consensus of action taken and dialogue understood as a meeting of persons. Two first concepts of dialogue are found in Jürgen Habermas’ communication theory and in Ricoeur’s dialogue led in the form of ‘hospitality lent by language’. If the essence of communication theory of Habermas is a discourse, then the essence of Ricoeur’s ‘hospitality lent by language’ is an understanding of others. The essence of the third concept of dialogue, also called the meeting, developed by twentieth-century philosophy of dialogue, are presence and love. There is also a fourth form of dialogue introduced by Georg Simmel, constituting a priori foundations of social life. For him a function or a social role is the centre. However, we can also find the fifth form of dialogue in dialogical hermeneutics of Hans Georg Gadamer, trying to combine the discursive and personal dimensions. For him the centre is both the presence of other, as well as the truth happening in dialogue. All these conceptions of dialogue have important significance for pedagogy.

17

Sztuka pytania – pytania sztuki

80%

Depta H.

Kwartalnik Pedagogiczny

|

2015

|

vol. 60(2 (236))

163-172

PL

To live actively and courageously is to unceasingly ask questions. Each authentic question is an open question. Openness of what we are asking about comes from the answer not being presupposed. Such openness cannot be attributed to the pedagogical question, that is, a question which is given to a student, in expectation of a pre-determined answer. An upbringing understood as education through dialogue and education for dialogue treats open questions as being of a far greater value. Such open questions have always been posed by art. The openness comes from ambiguity which characterises all true works of art. It leads to different interpretations and evaluations. While the pedagogical questions serve only to reproduce knowledge, open questions posed by art lead to the discovery and co-creation of knowledge.

18

Pięć koncepcji dialogu

80%

Gadacz T.

Kwartalnik Pedagogiczny

|

2015

|

issue 2(236)

75-91

EN

Dialogue is a necessary way of inhabiting a shared world. However, the concept of dialogue at present has become ambiguous and often abused. The purpose of this article is to introduce order into this conceptual ambiguity. Ferdinand de Saussure distinguished language (langue) from speech (parole), and following him, Paul Ricoeur wrote about discourse of the event. Here different concepts of dialogue begin. Dialogue understood as the communication, in which the accent is located in the discourse, argumentation serving to elaborate a consensus of action taken and dialogue understood as a meeting of persons. Two first concepts of dialogue are found in Jürgen Habermas’ communication theory and in Ricoeur’s dialogue led in the form of ‘hospitality lent by language’. If the essence of communication theory of Habermas is a discourse, then the essence of Ricoeur’s ‘hospitality lent by language’ is an understanding of others. The essence of the third concept of dialogue, also called the meeting, developed by twentieth-century philosophy of dialogue, are presence and love. There is also a fourth form of dialogue introduced by Georg Simmel, constituting a priori foundations of social life. For him a function or a social role is the centre. However, we can also find the fifth form of dialogue in dialogical hermeneutics of Hans Georg Gadamer, trying to combine the discursive and personal dimensions. For him the centre is both the presence of other, as well as the truth happening in dialogue. All these conceptions of dialogue have important significance for pedagogy.

19

A Socrates That Does Not Listen. The Euthyphro Case

80%

Rossetti L.

Peitho. Examina Antiqua

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2011

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vol. 2

|

issue 1

25-38

EN

Walter Kohan has recently observed that Socrates does not seem particularly interested in the opinions of his interlocutors. Consequently, the philosopher is not really involved in a peer to peer relation with them, but rather embarks upon the task of annihilating their ideas. With the situation being as it is, the image of Socrates as a champion of dialogue begins to wobble. While the present paper aims to discuss these claims, a number of issues needs to be accounted for. First of all, the Socratic dialogue does begin in a characteristically symmetrical way, but it becomes more and more asymmetric as the elenchos begins to appear. This is due to the fact the elenchos makes the interlocutors defensive, whereas Socrates can attack freely. Given that, Kohan’s claims seem justified and enlightening, but they should not be regarded as conclusive, since one must neither forget nor undervalue how innovative it was to replace monologue speeches with one-to-one dialogues which offered the opportunity of being involved in unforeseeable conversations.

IT

Walter Kohan has recently observed that Socrates does not seem particularly interested in the opinions of his interlocutors. Consequently, the philosopher is not really involved in a peer to peer relation with them, but rather embarks upon the task of annihilating their ideas. With the situation being as it is, the image of Socrates as a champion of dialogue begins to wobble. While the present paper aims to discuss these claims, a number of issues needs to be accounted for. First of all, the Socratic dialogue does begin in a characteristically symmetrical way, but it becomes more and more asymmetric as the elenchos begins to appear. This is due to the fact the elenchos makes the interlocutors defensive, whereas Socrates can attack freely. Given that, Kohan’s claims seem justified and enlightening, but they should not be regarded as conclusive, since one must neither forget nor undervalue how innovative it was to replace monologue speeches with one-to-one dialogues which offered the opportunity of being involved in unforeseeable conversations.

20

Contemporary interpersonal relations that demand dialogue

80%

Ściupider-Młodkowska M.

Kultura-Społeczeństwo-Edukacja

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2019

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vol. 16

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issue 2

PL

Ściupider-Młodkowska Mirosława, Contemporary interpersonal relations that demand dialogue. Culture – Society – Education no 2(16) 2019, Poznań 2019, pp. 85–93,Adam Mickiewicz University Press. ISSN 2300-0422. DOI10.14746/kse.2019.16.6. The aim of the article is to answer the question of why contemporary interpersonal relationships need dialogue in cultural and social transformations ? The article is based on the conclusions of the author’s research carried out among a selected group of students revealing the characteristics of homo construens. Young people who took part in the research directed (constructed) the scripts of partnership and family biographies as free, original and willing to change. On the other hand, the same scripts unmasked loneliness and a huge need for recognition in the world of cultural and narcissistic demands for self-actualisation, satisfaction and a sense of fulfilmentin the spheres of partnerships and family. The need for dialogue requires pedagogical support that will revealthe values of community, social groups and partnerships.

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