Search results - CEJSH

1

Zum Konzept FREUNDSCHAFT im dänisch-polnischen Vergleich

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Kacprzak A., Szubert A.

Linguistische Treffen in Wrocław

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2020

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issue 17

117-128

EN

The objective of the present paper is to compare the conceptualization of friendship in Danish and Polish. The results of the comparison indicate that the lexemes przyjaciel and ven differ with regards to the exclusiveness of the relation that they denote. The differences are also reflected in the respective lexico-semantical fields where the Danish lexemes (kammerat, kollega and bekendt) are only partially equivalent to their Polish counterparts (kolega, znajomy). On the other hand, in the light of the gathered material, the traditional ideal of FRIENDSHIP seems to be very similar in both languages.

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Children’s Metaphoric Expressions; The Meaning of Friendship. A Comparative Analysis Between the USA and Poland

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Bristley A., Wiśniewska-Kin M., Nowak-Fabrykowski K.

The New Educational Review

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2017

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vol. 50

56-69

EN

The goal of this research project is to analyze children’s understanding of the concept of friendship by investigating symbolic representation in drawing and metaphoric expression in language. This research project is grounded in the conceptual metaphor theory (Lakoff & Johnson, 1980), in which metaphor is defined as a conceptual-linguistic mapping between a source and a target domain. It uses qualitative, ethnographic research based on Spradley’s (1979) theory stating that meanings are derived from symbolically coded concepts where X is a symbol and Y is a referent. The researchers in this study, one from the USA and one from Poland, asked a group of preschool children to draw pictures of their friends. When the children finished their drawings, the researchers asked them 4 questions: “What did you draw?” “Why are they friends?” and “A friend is like…”, “A friendship is like…”. The results demonstrate that preschool children have the cognitive ability to understand the concept of friend and even differentiate between friends and playmates. In the study, the children could determine the number of their real friends, and for most children in both countries, it was 1 or 2 friends. In the group of American children, friendship (X) had two basic meanings (Y): helping (YH) and playing (YP). In Poland, friendship meant playing (YP) and being together after school (YBT). The children in both countries associated friends (target domain) with (source domain) certain people (FP), character quality (FCH), activity (FA) and (FO) object/places. A comparison of the results demonstrates a difference in the number of friends the children claimed to have in Poland versus the USA. Additionally, the research showed that the American children drew only their friends without including themselves, while the Polish children included themselves in their pictures.

3

Przyjaźń domaga się rezygnacji. Kilka aspektów relacji między przyjaciółmi poruszonych w Biblii

87%

Nawrot J.

Poznańskie Studia Polonistyczne. Seria Literacka

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2010

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issue 17

11-31

EN

For Aristotle, the bond of a valuable friendship was created for the sake of its own value of giving friendship or the experience it furnishes, and not for the sake of expediency or the sheer joy of sharing friendship. A sustainable friendship basically finds its roots in what a human being is. Hence, it is loving rather than being loved that makes people real friends, ethically perfect. Biblical authors knew that a true friendship was difficult to obtain and that it could easily be lost. Thus, for their readers, to observe their advice means to obtain valuable hints and guidelines and to be protected from disillusionment. These guidelines had been drawn by them from the experience of everyday life, as a result of watching and drawing conclusions from what they saw following different man’s response to different situations. Might they have been victims to unjust action themselves, or had they committed something that made them feel ashamed, but kept that it in their mind as a warning to their prospective readers? Whatever the answer is, they managed to draw conclusions from the experience that, ultimately, could be helpful in making those who would perpetrate something that would hurt or kill a friendship repent.

4

Emotional Frankness and Friendship in Polish Culture

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Szarota P., Cantarero K., Matsumoto D.

Polish Psychological Bulletin

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2015

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vol. 46

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issue 2

181-185

EN

According to Wierzbicka (1999), one of the core values of Polish culture is sincerity and emotional frankness, in this study we tested this assumption analyzing display rules operating between friends. 100 respondents completed modified version of the Display Rule Assessment Inventory (Matsumoto, Yoo, Hirayama, & Petrova, 2005). Results show that Polish participants endorse more expression with close friends than with acquaintances and strangers. The obtained differences between those groups were quite large and similar to a pattern typical for collectivistic cultures. On the other hand, we reported high level of overall expressivity, typical of individualism. Such a high expressivity was found for all studied emotions, but pride, which is consistent with previous research on self-presentational modesty in Polish culture (e.g. Dabul, Wosińska, Cialdini, Mandal, & Dion, 1997).

5

A hospitalidade entre a ascese e a mística segundo Derrida

80%

Borges De Meneses R. D.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2013

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issue 2(12)

271-288

EN

The hospitality, according to Derrida's thought, is a "to-come" of friend- ship and will be a "to-come" the host. Naturally, the friendship can determine the hospitality, making it stronger and more effective. Indeed, Derrida over- come the aporias of hospitality through the concept of teleia philia (friend- ship perfection), which is derived from the Aristotelian thought, how can one describe the thinking of the philosopher: "the presence of friends, however, seem to have a mixed nature . See friends is affable greatly when it passes a miserable time, ... ". Hospitality is a "relationship of otherness", which has nothing to do with indifference. A friendship forms the hospitality, as the antithesis of hospitality is the "kenosis" of the Other, as a desire for destruction, a certain "momentum fanatic", which undermines the hospitality.

6

Próby de Montaigne’a, czyli apologia życia prywatnego

80%

Waśkiewicz A.

ARGUMENT: Biannual Philosophical Journal

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2022

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vol. 12

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issue 1

11-26

EN

De Montaigne’s Essays, or the apology of private life: The paper presents Michel de Montaigne’s Essays as an apology of his life on the margin of society. Montaigne lives at the time of a civil war in which he refuses to take sides; accordingly, the only thing that he absolutely expects from national government is for it to guarantee peace in the realm. His expectations of the institutional Church are similarly minimalist. Universally respected laws should safeguard public order; all those who invoke philosophical wisdom or religious revelation do is destroy that order. The truly wise ancient philosophers lived outside the polis, aware that it is not reason but common sense that forms its foundation. Having no competences to run a polity, the philosopher has no particular obligations toward it, either. And yet, even with his sceptical philosophy and egocentric personality, Montaigne does not shut himself in an ivory tower, but merely protects his privacy, the right to devote his time to himself. As any philosopher, he highly treasures friendship, which he regards as an intimate relationship, a communion of two souls merged into one. Nonetheless, he needs other people, too, even if it is only to share his thoughts with them: he needs their judgment on his own reflection. He presents this reflection in the Essays in a novel way, drawing the attention to himself, something for which he does not intend to explain himself. For he regards stupidity, including his own stupidity, as a natural human vice; his essays are designed to protect him against it, and him alone, as he will not embark on a crusade against stupidity of others. He does not make his life part of any great narrative: he lives for himself, but he does not argue that the readers of the Essays should imitate him in that. For Montaigne consistently avoids any kind of categorical moralising or viewing human life in terms of obligations.

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Transcending Linguistic and Cultural Boundaries: A Story of Friendship Between Ira Aldridge (1807–1867) and Taras Shevchenko (1814–1861)

80%

Kujawińska-Courtney K.

Anglica. An International Journal of English Studies

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2015

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issue 24/1

7-18

EN

The text presents the unique friendship between Ira Aldridge (1807–1867), the first Africa–American tragedian and Taras Shevchenko (1814–1861), Ukrainian artist, poet and painter. They met for a short time in 1858, when Aldridge came to St Petersburg to play Shakespeare with a German troupe. Since their lives’ experiences were similar – Aldridge suffered from racial discrimination, while Shevchenko was born as a serf – their friendship was instantaneous. Shevchenko appreciated Aldridge’s theatrical skills and Aldridge highly valued Shevchenko’s art. Aldridge’s portrait painted by Shevchenko is a memento of their meetings and friendship and is exhibited in the Moscow Tretiakov Gallery.

8

80%

Borges De Meneses R. D.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2013

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issue 2(6)

271-284

EN

The hospitality, according to Derrida's thought, is a "to-come" of friendship and will be a "to-come" the host. Naturally, the friendship can determine the hospitality, making it stronger and more effective. Indeed, Derrida overcome the aporias of hospitality through the concept of teleia philia (friendship perfection), which is derived from the Aristotelian thought, how can one describe the thinking of the philosopher: "the presence of friends, however, seem to have a mixed nature . See friends is affable greatly when it passes a miserable time, ... ". Hospitality is a "relationship of otherness", which has nothing to do with indifference. A friendship forms the hospitality, as the antithesis of hospitality is the "kenosis" of the Other, as a desire for destruction, a certain "momentum fanatic", which undermines the hospitality.

14

A new form of friendship among young adults in Poland: Identification of the friends with benefits phenomenon

80%

Prusiński T.

Roczniki Psychologiczne

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2018

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vol. 21

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issue 1

87-105

EN

Close friendship is one of the most fundamental issues in psychology. It is a universal relationship in terms of which it is possible to describe every human being, since every individual engages in it. The quality of close friendship relationships is one of the essential conditions of mental health. A close friendship generates space in which to fulfill the most fundamental human needs. The aim of this empirical study was to identify a new form of close interpersonal relationship, called “friend with benefits” and defined as friends having sexual relations. The results of the empirical study allow us to explore this phenomenon, discuss differences in the quality and intensity of the friends with benefits relationship between men and women, and draw some important conclusions.

15

À la recherche des amis perdus : le „Bouquet de bohème” de Roland Dorgelès comme livre-tombeau

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Jakubowska J.

Romanica Wratislaviensia

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2017

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vol. 64

89-95

EN

The article is a reflection on Roland Dorgeles’ Bouquet de bohème depicting the period of his life in Montmartre at the beginning of the 20th century. We try to demonstrate that behind the apparently idyllic image of the XVIIIe arrondissement, Dorgelès presents a much more nostalgic and pessimistic vision of the bohemian life, which for many artists ended with an anonymous death in their heyday. Through series of anecdotes and hilarious details, he intends to create a discursive tombstone dedicated to the memory of his young friends who disappeared too soon.

16

The Witkacy – Cornelius Correspondence, or How to Cure Gout with Transcendental Philosophy

70%

Marczyk A.

Estetyka i Krytyka

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2013

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issue 4(31)

137-147

EN

By drawing on archival materials that were previously considered missing, the author examines Witkacy’s epistolary friendship with the German philosopher Hans Cornelius, a friendship which lasted from 1935 to 1939. She explores how Witkacy and Cornelius discussed the body as an object of philosophical speculation and personal experience, and then briefly turns to the political elements in the correspondence, and in Cornelius’ recollection of the friendship during later years. Witkacy and Cornelius did not find a common language precise enough to transform their exchange of philosophical views into genuine dialogue, but their friendship became more intimate with time. It seems that the process of engaging in honest and passionate philosophical dialogue helped them develop a personal friendship which was more important than their conceptual misunderstandings.

17

Cielesność a przyjaźń w powieści Swing Time Zadie Smith

70%

Stanecka A.

Prace Literaturoznawcze

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2020

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issue 8

57-70

EN

This article describes the complex relationship between two girls, the protagonists of Zadie Smith’s Swing Time (2016). The unnamed narrator and her friend, Tracey, have been competing since childhood. They share not only the same ethnic roots (both have black and white parents), but also a passion for dancing and watching Fred Astair’s films. Unfortunately, it turns out that oneof the dancers, the narrator, has flat feet, which permanently affects relations between the girls. This seemingly insignificant fact appears to be destructive for their friendship. Her dysfunctional feet prevent the protagonist from following her dreams. Having given up the dancing career, the narrator begins her new journey: she goes to university and strives to discover her identity. Soon the young woman understands how meaningful and significant the relationship with Tracey was.It was not only about competitiveness and jealousy, but also about support and dependence. Therefore the narrator misses her childhood friend. This article draws attention to the issue of difficult female friendship influenced by the dysfunctionality of the body.

18

L’amitié chevaleresque dans le miroir de la littérature médiévale française

70%

Abramowicz M.

Romanica Wratislaviensia

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2017

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vol. 64

11-21

EN

The emergence in the Middle Ages of literature in the vernacular paralleled the emergence of the new, lay social elite — the chivalry. The new literature did not so much reflect as it shaped the attitudes and the axiological system embraced by medieval knights. This fact has been recognized by historians, however they seem to take atoo homogenic view of various narrative forms of vernacular literature. Thus, the article is an attempt to identify some crucial differences between how the two key literary genres of the times — chanson de geste and romance — represent the values crucial to the medieval knight. Chanson de geste praises communal values, and the tale’s hero, rather than an individual knight, is ablood-related family of which he is an integral member. His world is founded on values such as family solidarity and asense of responsibility for the family’s well-being. The romance, on the other hand, champions an individualistic hero, seen in isolation from his ancestral context. In the romance it is friendship, born of asense of shared social mission, that represents human relationships. Admittedly, friendship does play acertain role in the world of chanson de geste, and so do the ancestral ties in the romance. However, their role in either case is disproportionately smaller and, occasionally, both are represented unfavorably. Unlike chanson de geste and the romance, 13th century mystical roman in prose questions the value of both friendship and ancestral ties, unless they are founded on exemplary religiosity.

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Portrait of Friendship

70%

Ghosh M.

Dialogue and Universalism

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2018

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issue 2

81-97

EN

This paper on friendship starts with noticing the cultural specificities of the words, “friend” and “friendship”: how they possess rich nuances and meanings in some cultures not available in others. It has then delved into Aristotle’s treatment of friendship in his three ethical treatises with special reference to the relationship between friendship and morality and that between friendship and self-knowledge. Some comments are made on whether friendship is possible between persons of unequal virtues and whether they are capable of attaining self-knowledge. This paper also discusses certain challenges to Aristotle’s claims that friendship is an unalloyed good. The point of these challenges is that friendship can also be a great bad. The paper concludes with the observation how rare has friendship become in the modern world resulting in loneliness, depression and alienation.

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EROS PAIDIKOS KONTRA MIŁOŚĆ MAŁŻEŃSKA W UCZCIE I EKONOMIKU KSENOFONTA – POCZĄTEK STAROŻYTNEGO SPORU

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Sowa J., Zakład Literatury Greckiej i Kultury Śródziemnomorskiej W. F., Joanna Sowa – dr hab. prof. UŁ Z. L. G. i. K. Ś.

Collectanea Philologica

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2013

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vol. 16

EN

In Xenophon’s Symposium and Oeconomicus we can observe two ways of manifestation of Eros: eros paidikos (i.e. pederasty) and matrimonial love between man and woman. On the one side, Xenophon describes eros paidikos as a power creating true, lasting and deeply affectionate friendship, which, still, may not include sexual intercourses; on the other, matrimonial love can offer erotic reciprocity and mutual respect, but a man and his wife remain quite different and, in fact, unequal. This picture helps us to understand reasons of the ancient controversy between followers of these two kinds of eros, which remained unsolved for many centuries.

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