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PL
Celem artykułu jest przedstawienie i omówienie koncepcji afektywności w ujęciu Ryszarda od św. Wiktora. Dokładniej, artykuł próbuje pokazać, w jaki sposób afektywność jest płaszczyzną, platformą i jednocześnie narzędziem w duchowej przemianie człowieka. W pierwszej części omówione zostanie tło historyczne powstania szkoły Św. Wiktora, a w szczególności zostanie ukazana sylwetka samego Ryszarda. Kolejne dwie części będą dotyczyły problemu afektów: oczyszczenia afektów i przygotowania ich do ekstazy (część druga) oraz angażowania afektów podczas ekstazy (część trzecia). Artykuł przedstawia ogólne rozumienie afektywności przez Ryszarda. Następnie artykuł skupia się na alegorii tropologicznej z dzieła Beniamin maior i pokazuje, jak przemiana uczuciowości staje się warunkiem koniecznym przemiany moralnej w koncepcji Ryszarda i w konsekwencji – przygotowania do mistycznej ekstazy. Celem trzeciej części jest odpowiedź na pytanie, w jaki sposób afekty uczestniczą w mistycznej ekstazie i jaką rolę odgrywają w tym zakresie.
EN
In analyzing selected aspects of the debate over offending religious feelings, the author discusses Saby Mahmood’s argument that religiousness in public discourses of the Western world is basically perceived as a speculative phenomenon concerning the sphere of abstract beliefs. It is assumed therefore that the harm that can be produced by the publication of a blasphemous illustration is lesser and less palpable than in the case of hate speech directed toward a race or sexual orientation. The author’s analysis, which is undertaken from a Durkheim perspective, shows that, for example, the caricaturized presentation of a religious symbol constitutes not so much an act of undermining the abstract image as - in the affective perspective of the religious - an act violating the sense of ontological security of a given moral community which that symbol represents. At the same time, the Durkheim perspective facilitates an understanding of why religious symbolic resources can be ambivalently used in processes of legitimating social actions, beginning with constructive forms of civil public religions to extreme fundamentalist movements making use of violence and the discourses of political extremism.
EN
What follows is an introductory investigation into phenomenological realism represented by Dietrich von Hildebrand, who builds his system on the rational intuition supported with spiritual affectivity in the form of intentional responses. In that context we turn our attention to metaphysical realism represented by St. Thomas Aquinas. Even both authors are strongly committed to what really exist we notice the entirely different philosophical grounds they employ. For that we focus on these essential features of two aforementioned schools to show whether they could be considered as paralell, complimentary or rather incomparable when cognitive realism is considered.
EN
The term learning environment is a construct perceived by researchers as embracing different aspects of the teaching-learning continuum. It can be described as the physical location where learning occurs: learning in class versus learning beyond it, learning in a home country (with focus on the effects of a learning environment on outcomes of teaching) versus learning abroad (Dewey, 2004, Diaz-Campos, 2004), the latter constituting a fast-growing area of study. Learning environment also means the physical space where formal instruction is carried out (Gabryś-Barker, 2010). But above all, learning environment studies focus on interactions between adults (teachers, parents) and students and show how these relations can affect the latter’s achievement and more generally well-being at school and outside. Thus, it can be seen as mostly affective. This chapter aims to comment on the perceptions pre-service teachers have of a foreign language learning environment, as expressed in their narrative texts on the topic. The data obtained in this study will be compared with the result of a similar study carried out with a group of pre-service EFL teachers in a different cultural setting, in Turkey (Sağlam, Sali, 2013). This should shed some light on whether the trainees’ perceptions are in some way culture-specific and therefore grounded in the educational policies of a given country. The conclusions drawn from the study will hopefully contribute to the ongoing discussion on how to improve FL teachers’ training programmes.
EN
The article presents the result of our own research conducted among foreign language teachers. The aim of the study was to diagnose the extent to which the surveyed teachers implement the assumptions of multilingualism didactics, the focus of which is the ability to make positive inter-language transfer. Making such a transfer requires the student to develop - with the support of the teacher - a range of strategies based on the resources of their own linguistic repertoire, which is not possible without the ability to manage their own learning process and the emotions that accompany it, and to adopt a reflective attitude based on their previously acquired foreign language learning experience.
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