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„Nawróćcie się do Pana” (Oz 14,3). Nawrócenie jako istota relacji Boga z człowiekiem

100%
Pikor W.
Collectanea Theologica
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2016
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vol. 86
|
issue 4
63-76
EN
The article focuses on the theme of return/conversion in the book ofHosea. The issue is presented from the perspective of two covenant partners:God and Israel. The starting point is the refusal of Israel to return to Godand the dangerous punitive return of Yahweh to his people. The final partconcentrates on the conversion of the people to Yahweh which is possiblethanks to the prior return of God to his people with forgiveness. These fourdifferent dynamics of return are recovered on the basis of 22 appearancesof the verb šûb in the Book of Hosea.
2
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„Dzisiaj kwiatem, jutro słomą” – tajemnica ludzkiego przemijania w Ps 90

80%
Tułodziecki T.
Verbum Vitae
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2013
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vol. 24
73-94
EN
Psalm 90 stands at a critical juncture in the overall scheme of the Psalter. It is the first psalm in the small collection of Ps 90–106 which constitutes Book IV of the Psalter. This song, which begins as a mourning cry, then rises to an angry complaint, and seems to conclude in a desperate resignation, at the end arrives at a breadth and depth of meditation on the coherence of divine actions and the corresponding human reaction. The Hebrew verb turn/return occurs three times in Psalm 90. It is the verb used in the prophetic literature to call on the people to return to their God. In Ps 90:3 God is pictured as (re)turning humans to the dust whence they came by ordering, “Return, children of mankind!”. Surprisingly, however, in the v.13, which constitutes the turning-point of the entire psalm, the psalmist calls on YHWH to “repent” and to show a change of heart. God is asked to be mindful of the fact that humans flourish for but a morning and they fade by evening (vv. 5-6). The author beseeches that the covenant loyalty (Hesed ) of YHWH might satisfy his servants in the morning, so that rejoicing and gladness may follow for a new lifetime. In this context, the references to God’s “work” and to his “glorious power” (v. 16) seem to take on a double meaning. The appeal is not only for a restoration of the nation of Israel by powerful acts of divine intervention. The appeal is, perhaps even more, for YHWH to show his work, the work of compassion (v. 13), and to make his power known by his covenant loyalty (v. 14) and favor (v. 17).
3
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CHRONOTOPE OF RETURN: THE ATTEMPT TO REGAIN TIME THROUGH SPACE

80%
Vaso J.
Świat Tekstów. Rocznik Słupski
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2018
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vol. 16
129-138
EN
A person does not have to be an exile in order to be in search of lost time as Marcel Proust has famously confirmed. However, for the exile, lost time is more salient because it is demarcated by the particular moment of departure from a specific place: home. While nostalgia of home seeks to conserve a place in time, the return attempts to recap-ture time through regaining space. The exile returns home in order to, once and for all, anchor a wandering identity to a particular place and time or, in other words, to recapture the former self attached to the exile’s chronotope of home. The traces that the native space has left on the exile are imprinted as memory, gradually amplified to what Walter Benjamin refers to as aura: “In the trace, we gain possession of the thing; in the aura, it takes possession of us”. However, with the loss of distance, imaginary or physical, the aura of home may be lost. It is precisely this aura that is tested upon the exile’s return. The return may reveal a different reflection than anticipated: neither the person nor the space recognize one another. Though infinitely connected, time and space cannot be regained interchangeably.
4
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Miejsce (nie)powrotu. O wyobraźni i poezji Jana Darowskiego

71%
Niesporek K.
Tematy i Konteksty
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2020
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vol. 15
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issue 10
255-271
EN
The subject of this article is the interpretation of Jan Darowski’s poems which indicate the problem of the poet’s inability to return to his hometown – Brzezie nad Odrą. Although the artist symbolically closes the door to the space in which he once lived he still holds the key as if he was leaving himself an opportunity to change his decision. The poet fears that he will open spaces he does not want to enter, thus he explores key’s nature and initially tries to get rid of it. When the author fails toforget about the key, he proves its cumbersomeness and non-functionality. The author of Drzewa sprzeczki ultimately uses it in a different way – to secure memories of his birthplace and childhood. Locking them inside by metaphorically “turning” the key, he tries to protect them – as his arcadia – from “littering”.
PL
Przedmiotem rozważań podjętych w artykule jest interpretacja wierszy Jana Darowskiego, które wskazują na problem niemożności powrotu poety do rodzinnego Brzezia nad Odrą. Choć artysta symbolicznie zamyka drzwi do przestrzeni, w której kiedyś mieszkał, to wciąż trzyma klucz, jakby zostawiając sobie szansę na zmianę decyzji. Poeta obawia się, że otworzy przestrzenie, do których nie chce wejść, dlatego bada naturę klucza i początkowo próbuje się go pozbyć. Kiedy autor nie zapomina o kluczu, udowadnia jego nieporęczność i niefunkcjonalność. Autor Drzewa sprzeczki ostatecznie wykorzystuje ją w inny sposób - do zabezpieczenia wspomnień z miejsca urodzenia i dzieciństwa. Zamykając ich w środku, metaforycznie „przekręcając” klucz, stara się ich - jako swoją arkadię - uchronić przed „zaśmiecaniem”.
5
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Potrzeba wyodrębniania samodzielnej kategorii umów mieszanych w polskim prawie obligacyjnym

51%
Krzemiński G.
Studia Prawnicze
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2020
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issue 1(221)
51-63
EN
An important consequence of the principle of freedom of contract is the function in trade of named contracts, unnamed and mixed contracts. The practice of data circulation shows the emergence of new contractual categories, whichdo not fit into any traditional form of property rights, while not being appropriate to classify in the category of unnamed contracts. A complex problem cannot be eliminated by simply shifting these new contract forms to the category of unnamed contracts. Many agreements that result in disputes, subsequently settled by courts, are not completely deprived of normative regulations, and these should therefore be used accordingly. The doctrinal isolation of independent categories of named, unnamed and mixed contracts is not a purely theoretical measure, since it is the sole way of achieving useful results in the process of law application. The doctrinal isolation of independent categories of named, unnamed and mixed contracts is not a purely theoretical measure, since it is the sole way of achieving useful results in the process of law application.
PL
Doniosłą konsekwencją zasady swobody umów, jest funkcjonowanie w obrocie obok umów nazwanych, umów nienazwanych i mieszanych. Praktyka obrotu gospodarczego wykazuje, że pojawiają się wciąż coraz to nowe typy umowne, które nie dają się zaszeregować się do żadnej tradycyjnej postaci prawa zobowiązań, zaś klasyfikowanie ich do kategorii umów nienazwanych nie jest właściwe. Nie można bowiem pochopnie likwidować skomplikowanego problemu przez proste przesunięcie tych nowych postaci umownych do kategorii umów nienazwanych. Wiele bowiem rodzajów umów, które aktualnie stają się źródłem sporów spory, rozstrzyganych następnie przez sądy, nie jest zupełnie pozbawiona uregulowania normatywnego. Reguły te należy tylko odkryć i odpowiednio wykorzystać. Doktrynalne wyodrębnianie samodzielnych kategorii umów nazwanych, nienazwanych i mieszanych, nie jest zabiegiem wyłącznie teoretycznym, bowiem tyko w ten sposób można osiągnąć rezultaty przydatne w procesie stosowania prawa.
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