Search results - CEJSH

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BOOK REVIEW AND REPORT Przyszłościowa perspektywa czasowa w starości

100%

Kalinowska M., Macała-Masłowska J.

Miscellanea Anthropologica et Sociologica

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2013

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vol. 14(2)

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RECENZJE I SPRAWOZDANIA Przyszłościowa perspektywa czasowa w starości

100%

Kalinowska M., Macała-Masłowska J.

Miscellanea Anthropologica et Sociologica

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2013

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vol. 14(2)

3

Recenzja: Adam A. Zych (red.), Encyklopedia starości, starzenia się i niepełnosprawności, Stowarzyszenie Thesaurus Silesiae – Skarb Śląski, Katowice 2017, t. 1, ss. 598; t. 2, ss. 443; t. 3, ss. 560; t. 4, ss. 320; t. 5, ss. 489

100%

Kruk-Lasocka J.

Teraźniejszość – Człowiek – Edukacja

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2019

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vol. 22

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issue 1(85)

177-179

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"Pieśniarze Dionizosa" i "śpiewak Apollona" – dwie wizje idealnej starości w dialogach Platona

63%

Sowa J.

Collectanea Philologica

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2011

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vol. 14

23-33

XX

Narratur de duobus senectutis bonae atque honestae imaginibus, quae in dialogis Platonicis reperiri possunt. Quamquam enim a Platone senes magni aestimari constat ideoque nonnulli viri docti Platonem „philosophum senectutis” appellant, multi putant Platonis operibus non omnes, sed imprimis „senes sapientes” demonstratos esse. Qua de causa Platonem non solum sapientis exemplum imitandum nobis dedisse, sed etiam varia „senectutis molestae” remedia omnibus hominibus bonis prudentibusque proposuisse, ostendere conor.

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Looking at Old Age, When God is Smiling

51%

Zych A. A.

Konteksty Społeczne

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2017

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vol. 5

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issue 1

EN

The aim of the paper is to describe the phenomenon of duality of old age. The author shows the most important lights and shadows of this period of life. He refers to his own studies and compares them with the research carried out by the Centre for Public Opinion Research.

PL

Celem szkicu jest analiza zjawiska dwoistości starości. Autor ukazuje najważniejsze blaski i cienie tego okresu życia, odwołując się do badań własnych i porównując je z badaniami przeprowadzonymi przez Centrum Badania Opinii Społecznej.

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Starsi panowie, obaj ze Szwecji. Kinematograficzny obraz męskiego starzenia się, jako nauka odchodzenia

51%

Łazarz R.

Theologica Wratislaviensia

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2015

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vol. 10. Widoki na starość. Interdyscyplinarne studia gerontologiczne

63-75

EN

Sweden is a country where getting older can be a positive experience. In this respect, it is one of the world leaders. The article presents two elderly men - protagonists of Swedish films which recently gained great popularity. Getting older is seen in the films as getting used to a new life: getting used to one's changing body and mind (Wallander) and learning to function anew in a different social situation (Karlsson and Wallander). The heroes represent different visions of a man's old age. Although they no longer have the power and no longer play the tough masculine social roles, they are far from being losers. On the contrary - they both make fresh discoveries of what happiness in life can be.

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Starość w kulturach Wschodu Starożytnego na przykładzie wybranych tekstów literackich

51%

Nowicki S.

Theologica Wratislaviensia

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2015

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vol. 10. Widoki na starość. Interdyscyplinarne studia gerontologiczne

87-97

EN

The aim of this article is to present and describe the supposed image of old age and elders, as well as features ascribed to them, that can be found in preserved literary sources from the areas of ancient Mesopotamia, Anatolia and Ugarit. The main part of this article is based on the data contained in cuneiform sources that were written in Sumerian, Akkadian and Ugaritic. Most non-literary sources (i.e., legal and economic texts, royal inscriptions or correspondence) were ignored, as were also Biblical and Egyptian texts. The main result of this short survey is quite ambiguous. On the one hand, it seems that societies from the Fertile Crescent area were oriented towards the vitality and youthfulness as the most important factors in human's life. In fact, they are hardly any pieces of art, where old people are depicted, or any pieces of literature dedicated to them. On the other hand, these short and acare textual fragments, which are available to us, can be interpreted as showing old age in quite an optimistic way. Although old people don't have strength and very good health, they have great wisdom instead, and as such can be a very useful and appreciated part of society.

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Starość jako wartość i fenomen pedagogiczny

51%

de Tchorzewski A. M.

Horyzonty Wychowania

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2015

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vol. 14

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issue 32

17-42

PL

Starość ma niejedno oblicze. Różne dyscypliny naukowe definiują ją na różne sposoby. Niemniej jest ona powiązana z określonym etapem życia i osobistym doświadczaniem jej przez konkretnego człowieka. Żadna z form starzenia się nie może wykluczać człowieka ze społeczności. Każdy stary człowiek ma pełne prawo do zachowania godności i okazywania mu szacunku, a jeśli zachodzi konieczność, do wsparcia i opieki. Wraz z kolejnymi latami życia przestrzeń życiowa i społeczna seniorów zawęża się. Narasta w nich poczucie samotności i osamotnienia. Okres starości nie wyklucza automatycznie ze świadomości seniorów poczucia własnej podmiotowości i tożsamości. Przeprowadzanie„bilansu życia” w okresie starości pozwala, chociaż niekoniecznie prowadzić musi do wnikliwej oceny moralnej swojej osoby. Rzetelny bilans życia polega na indywidualnym odniesieniu się do pytania stawianego samemu sobie o jego ocenę. Upowszechnianie się typu rodziny nuklearnej, w skład której wchodzą jedynie rodzice i dzieci, narastające zjawisko dysfunkcjonalności rodzin, spowodowało zmianę pozycji i roli człowieka starego w rodzinie. Pogarszające się sukcesywnie stan zdrowia i kondycja psychiczna człowieka starego powodują, że jest on marginalizowany przez najbliższe otoczenie, często pozostawiony sam sobie. Nie zawsze rodziny są przygotowane i dojrzałe do współbycia z osobami starszymi. Wejście w wiek senioralny każdego człowieka w różny sposób wieńczy przebytą drogę, która wiodła ku wszelkim potencjalnym możliwościom i prowadziła go na szczyt indywidualnych osiągnięć życiowych. Nie jest i nie musi być ona jego kresem. Ważne jest, aby senior zdawał sobie sprawę z tego, że może być nadal potrzebny innym, powinien wykazywać otwartość i gotowość zdobywania wiedzy i pracy nad samym sobą oraz w miarę sił i możliwości świadczyć dobro na rzecz wspólnoty, do której przynależy. Gerontologia pedagogiczna staje przed zadaniem upowszechniania pewnych norm etosu starości. Do nich zapewne można zaliczyć te, które przyczyniają się do uznania wieku senioralnego jako wartościowego czasu życia...

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Chirurgia i starość

51%

Wysocki A.

Horyzonty Wychowania

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2015

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vol. 14

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issue 32

85-97

PL

Z procesem starzenia związane są zmiany wsteczne ważnych dla życia narządów, spadają możliwości adaptacyjne tak fizyczne, jak i psychiczne. Z wiekiem rośnie ryzyko zachorowania szczególnie na choroby serca i naczyń, nowotwory, uchyłki jelita grubego, choroby kości i stawów. Rosnąca średnia długość życia, zwiększająca się liczba ludzi w podeszłym wieku oraz zjawisko wielochorobowości stawiają przed publicznym systemem ochrony zdrowia wielkie wymagania. W Polsce w najbliższych latach związane z tym problemy medyczne i ekonomiczne będą coraz większe. Poważnym zagadnieniem jest świadoma zgoda na operację. Nawet gdy sytuacja zdrowotna pacjenta i zasada operacji są mu przedstawione w prosty sposób, to rzeczywiste zrozumienie i świadomy wybór postępowania mogą być trudne do osiągnięcia, zwłaszcza w przypadku nagłych operacji.

10

Ambroży o starości w swoich listach

51%

Wysocki M.

Vox Patrum

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2011

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vol. 56

299-311

EN

The correspondence of St Ambrose, of which 91 letters survive, provides a picture of his pastoral and social activities. His letters were directed to people of differing ages and classes; in some of them one can find his views on ageing, its features and dangers and how the old should be cared for. The period of old age is, according to the Bishop of Milan, the period of becoming a perfect men. Ambrose considered that with advancing age man grows towards perfection and maturity in the human sense, but more importantly in the moral and religious sense. He taught that everyone must try to improve themselves gradually throughout life by conversion and repentance, achieving maturity and perfection by the time of death.

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Starość w nauczaniu św. Bazylego Wielkiego

51%

Czyżewski B.

Vox Patrum

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2011

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vol. 56

339-348

EN

Although St. Basil did not live 50 years, the topic of the old age appears in his works quite often. On the other hand, it is clear that Basil does not discuss this issue in one particular work or in the longer argumentation. The fragmentary statements about old age can be found in almost all his works, but most of them can be found in the correspondence of Basil. In this paper we present the most important ad the most interesting aspect of teaching of Basil the Great. As these certificates show that the bishop of Caesarea looked at the old age maturely, rationally estimated passage of time, which very often makes a man different. He experienced it, for example as a spiritual and physical suffering, which often were connected with his person. He saw a lot of aspect of the old age, especially its advantages – spiritual maturity and wisdom. What is more, he pointed also to passage of time, which leads a man to eternity, which should be prepared to, regardless how old he is. In his opinion fear is not seen opinions of St. Basil present really Christian way of thinking, well-balanced and calm.

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Kiedy w starożytności rozpoczynała się starość?

51%

Jurkiewicz J.

Vox Patrum

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2011

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vol. 56

185-197

EN

When does man begin to be old: when he is sixty, sixty-five and perhaps seventy? Nothing is more uncertain than the beginning of the old age. Is man`s age the matter of his heart, brain, mood, or chronological time? In the ancient world, there was no clear understanding regarding the beginning of the old age. We have different classifications of the stages of human life, but there was no specified year, which would mark the old age. It was a year between 46 and 60 years of age. Today the age of 46 is not the beginning of the old age. In the ancient world, life was much shorter, so it is not surprising that 46 years old was regarded as the beginning of old age. There were two trends in ancient Greece and Rome. One represented by Plato and Cicero: older people are wise, experienced, worthy of reverence and respect. The second trend represented by Aristotle: older people are quarrelsome, greedy, cowardly. The life of old people was different. The rich lived very well, but in general the old age in ancient times was a difficult time.

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Biblia o ludziach starszych

51%

Tronina A.

Vox Patrum

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2011

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vol. 56

231-239

EN

The author formulates the topic in a synthetical way, elaborating on it in three parts: Hebrew Bible, deuterocanonical books and message of the New Testament. The fake dilemma (gerontocracy or gerontophobia) is overcome in the light of Revelation: Bible presents the wisdom as a source of truth and goodness, and as a solidarity with the elderly, because only the truth can set people free (J 8, 23). The truth revealed in Christ can also overcome the modern forms of discrimination in the world.

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Starość – ostoją wiary w świetle akt męczeńskich (Sylwetki męczenników – starców)

51%

Gacia T.

Vox Patrum

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2011

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vol. 56

271-280

EN

From twenty two martyrs of advanced age described in ancient Christian texts the author has choosen four in order to present his thesis that old age is a support for faith. They are: Polycarp of Smyrna, Potinus – a bishop of Lyons, presbyter Saturninus from among the martyrs of Abitene, and Sixtus – the bishop of Rome. The literary prototype of Christian martyr – senex is Eleazar whose martyrdom is described in the second and fourth books of the Maccabees. He was an old man, who at the time his cruel death preserves the courage of spirit and becomes a support and example of faith for the young.

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Zagadnienie starości w literaturze międzytestamentalnej

51%

Wróbel M. S.

Vox Patrum

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2011

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vol. 56

241-247

EN

In the present article the author describes the problem of an old age in the Jewish apocalyptic literature and in the Qumran texts. Old persons are presented in these texts like sages and teachers. The education given by them for children and grandchildren is based on moral and religious values. They call to observe God’s commandments and to avoid all acts which are against God and other persons. The respect and authority of the old persons described in the texts of intertestamental literature can take in consideration the biblical sources. In the Old Testament the elders of Israel are described as judges who decide about all important aspects of the life in Jewish community.

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Arystoteles o starości

51%

Majeran R.

Vox Patrum

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2011

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vol. 56

105-118

EN

The article discusses Aristotle’s views of old age, which has usually been opposed to Plato’s high esteem thereof. The passage on which this opinion is based is Rhetorics II, 1389b 13 - 1390a 23 which highlights many defects of the ethical character regarded as typical of old age: meanness, mediocrity, diffidence, selfishness. However, this harsh judgment has to be attenuated by considering the context in which Aristotle’s discussion is placed, his objective was description of typical negative features of an audience consisting of old men rather than a balanced and objective discussion and judgment. Aristotle, nevertheless, thinks of the old age and youth as two negative extremes which he opposes to the positive ripeness and perfect balance of mature age. He tends to regard old men as unfit for responsible political tasks and reserves for them the rather symbolic religious functions. In biological terms, he stresses the fact that old age is the time of progressive decadence leading to increasing debility and death. Thus, unlike Plato, who thought of senility as the time of severing the links attaching the soul to the body favorable to the soul’s liberation, Aristotle’s philosophy provided him with no premises for any „praise of old age”.

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Spokój czy smutek? Koncepcja starości w pismach Marka Tulliusza Cycerona

51%

Kowalski H.

Vox Patrum

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2011

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vol. 56

119-131

EN

One of the great authorities in the antiquity who wrote about old age was Marcus Tullius Cicero, the author of „Cato Maior De senectute [Cato the Elder on Old Age]”. The famous orator wrote this work in 44 BCE and dedicated it to his friend Atticus. The author himself was almost 62 years old at that time, and Atticus 65. Cicero wrote the work in a dialogue form, setting the action in 150 BCE, the speakers being Marcus Porcius Cato the Elder, who in this case presented the views of Cicero, Publius Cornelius Scipio the Younger and Gaius Laelius Sapiens. Cicero followed the example of a Greek treatise on old age, probably written by a third-century BCE Peripatetic philosopher, Aristo of Ceos. The concept of the presentation of the treatise is based on comparison of two different views on old age. In one, sorrow and anxiety are visible. Through Cato’s words, Cicero names four reasons why people regard old age as an unhappy period of life: a). it moves us away from active life; b). it weakens physical strength, c). it deprives us of all sensual pleasures, d). it is close to death. The other view, represented by Cato, disproves the objections against old age, recommending calmness, activity, and moderation. Interestingly enough, apart from philosophical or medical arguments, Cicero also refers to political, religious, social and cultural aspects. The apologia for old age presented by Cicero was not always reflected in the reality. Roman sources, especially legal documents, inform about attempted suicide or euthanasia by the elderly. The fundamental reason was the condition of health and physical pain as well as mental illnesses, but the direct motive associated with old age was taedium vitae – weariness of life.

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Starość – szansa czy zagrożenie dla rozwoju moralnego człowieka w ocenie stoików

51%

Siwicka M.

Vox Patrum

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2011

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vol. 56

147-167

EN

The old age in the ancient culture of Greece and Rome, in contrast to popular opinion, appears not to be held in high esteem by everyone. This observation can be illustrated by a lot of sources in the Greek and Roman literature. The old age has been considered as difficult and troublesome both for persons, whose were afflicted by this age, and for their family, friends and all attendants. This period of human life has been exposed to illness and the other afflictions – weakness of body and mind, less intense clarity and precision of thought. Consequently, the old people would take active part in the social and political life only in this case, when they were in good health, in good physical and mental condition. Because of this in Greek and Roman literature can be found a lot of lamentations and complaints of the old age. Only Plato and representatives of new stoic school – Seneca, Epictetus and Marcus Aurelius formulated opposite theories about the old age. According to Stoics’ perceiving of the world and the time and cyclical changes of them, the man’s nature and condition from his birth directs inevitably to his death. The whole world is ruled by God and nothing in it happens without his will. So the good and wise man will accept everything, as well the old age, and all its disadvantages. This acceptance off all that happens will bring man peace of mind and protection against whatever he may suffer. The old age – for a lover of wisdom is an occasion to develop and grow up his moral virtues and to improve his character. This intellectual and ethical process issues from human reason, which is a part of divine reason, pervasive all things in the world and all men. The Stoics warn against a danger of a moral decline and in the old age. This corruption would be caused by direction of man’s attention to the shortness of life instead of the improving his character. The number of years of human life appears not to be important for Stoics. They condemn an aim for long life, if it not connected with an aspiration for wisdom.

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Starość w starożytnej literaturze ormiańskiej

51%

Żelazny J. W.

Vox Patrum

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2011

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vol. 56

411-416

EN

In Armenian tradition, old age, with its grey hair, symbolizes wisdom and responsibility. The country’s tradition depends on elderly people. Opinions expressed in the Armenian literature of that time are similar to the ones regarding the same issue occurring in the entire Middle East. Only two issues arising interest and cause surprise. The first thought concerns the gossiping of elderly women, which does not mean anything wrong, but may rather be related to method of transferring tradition that creates collective memory of a nation. The second question is close relation between old age and adolescence. Both children and elderly people are the basic groups in the community on whose survival the nation’s future depends.

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Autobiograficzna refleksja Prudencjusza nad własnym życiem u progu starości

51%

Kołosowski T.

Vox Patrum

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2011

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vol. 56

321-326

EN

The author analyses the beginning of the poetic work of Prudentius (Praefatio) in whom the poet does the self-examination over his own previous life. The poet runs short his own past: the childhood, the beginning of rhetorical studies , errors of the youth, the lawyer’s career , finally the development of the public career. This are quick scenes from following stages of his life. The poet considers, how to live the period of the old age. One ought to talk with himself, to perform the dialogue with the own soul. The old age is the time which man should think about God. The poet wants to laud God with his own word, with her own poetry. Prudentius expresses the conviction that his poesy, lauds God with the day and by night, praises apostles and martyrs, fights with the idolatry and heresies and explains Catholic faith. Such poetry will assure him the salvation.

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