During the first fourteen years of transformation, 1989-2003, according to surveys by the author of the paper hereby, there have been erected in Kraków the twelve new churches. Author already published the result of survey depending the first six of therm. So herewith there are last six shrines described. The way of creating them is significant and characteristic for contemporary Polish architecture in general, and particular typical for the trend of a new ecclesiastic architecture. Itr is a special mixture of the tradition, hence completed with aesthetic of Late Modernism, Post-Modernism, and the newest incorporation of Modernism – of the XXI C.
The article tackles issues of the pedagogy of place, with a special emphasis on the urban context. On the basis of fundamental theses asserting that a city is a text (Vladimir Toporov) and that places are pedagogical (Maria Mendel) – the author concentrates on symbols. Definition of this concept, as well as de3 nitions of its particular exemplifications, create a theoretical basis for further practical considerations. Presenting methodology of a research project Reading the City (Czytanie miasta) conducted in the years 2015–2016, the author creates new research challenges for pedagogues. Presentation of wide variety of city symbolism, encompassing both cultural manifestations (towers, bridges) and a realm of nature (mountains, river), leads to proposed educational applications. Descriptions of realized animations based on research form a summary of this article.
The paper describes the political use of symbols of childhood and orphanhood in the current policy of the Russian authorities. At the beginning of the Bolshevik regime, homeless children (bezprizorni) became a subject of interest for the security apparatus organized by F. Dzerzhinsky. At that time, A. Makarenko developed his innovative pedagogical approach. These activities were designed to create a “new Soviet man”. After the collapse of the Soviet Union, Russia again faced the problem of homeless children. After several years, however, children and orphans are now being used as a symbol of vulnerability in the government policy of the Kremlin. As an answer to the so-called “Magnitsky Act”, the Russian authorities implemented the “DimaYakovlev law” prohibiting adoptions of Russian children to the United States. In addition to this, the child as a symbol of innocence and vulnerability is an invariant element in the policy of the Russian authorities. This combines symbolism associated with bravery, dedication and sacrifice, allowing justification of the current political course of power in Russia.
The chuch dedicated to The Holy Spirit, erected in Wrocław, in housing estate Huby, was created during the communist period, hence it was very difficult to design it, and to build. But it was also the period close to the collapse of this regime, so communist leaders were pressed to be more tolerant towards human rights than before, including the religious freedom and towards building new churches. The author of the church mentioned – a very active political oppositionist – when designing the strongly innovative church building, was simultaneously forced by fate to fight formal difficulties caused by oppressive rulers. Author makes the reader closer to those complicated double troubles: artistic, parallel to the political. Finally, the church building was happily completed, then became widely popular and accepted.
Artykuł jest próbą prezentacji poglądów filozoficznych na pochodzenie ludzkiej zdolności interpretacji i rozumienia znaczeń. Autor inspiruje się wynikamy współczesnych nauk biologicznych, kognitywistycznych i psychologicznych, w świetle których można przeciwstawiać się koncepcjom hermeneutycznym, jakie tkwią w nowożytnej tradycji antropocentrycznej. Chciałbym zarysować wyjaśnienie statusu bytowego tzw. kompetencji hermeneutycznych w formie znaturalizowanej, która nie unika płynnego stopniowania struktur czy umiejętności podmiotowych bez popadania w trywialny redukcjonizm. Będę twierdził, że choć pełne ukształtowanie procesów rozumienia pozostaje zarezerwowane dla konkretnych grup spośród gatunku ludzkiego, to można racjonalnie uzasadnić, że u odmiennych gatunków zwierząt i bezpośrednich przodków człowieka mamy już do czynienia z elementami hermeneutycznych kompetencji, które legły u podstawy pojęcia Dasein. Jeżeli zasadniczym problemem książki Konrada Lorenza Odwrotna strona zwierciadła była próba rekonstrukcji historii naturalnej ludzkiego poznania i polemika z tradycją Kanta co do istoty poznania, to niniejsza praca stanowi zalążek refleksji nad naturalną historią ludzkiego rozumienia oraz nad polemiką z antropocentryczną hermeneutyką filozoficzną. Głównym celem pracy jest przyjrzenie się hipotezie, jakoby podmiotowe egzystencjały rozumienia, nastrojenia czy bycia-w-świecie można było ujmować w formie naturalnych adaptacji organizmów ludzkich i pozaludzkich.
The author highly appreciates the fi rst issue of the third volume of the fundamental “Dictionary of folk stereotypes and symbols” (ed. prof. E. Bartminsky), dedicated to the symbolism of plants. This issue presents rich materials (language, folklore, ethnographic) related to cereals, which in the popular perception have a mythological interpretation, the daily bread is God’s gift, endowed with sacred significance.
In the early 21st century, the concepts and theories which constitute the theoretical and methodological foundation of the traditional 20th century resocialization pedagogy (divided into three basic groups characterized by different theoretical and methodological approaches) got largely outdated. Therefore, contemporary resocialization pedagogy searches for new inspirations. What can become one of the new theoretical- methodological concepts is creative resocialization. The presented study concerns the assumptions of both the traditional resocialization pedagogy and its new varieties, with special focus on traditional and current theoretical and methodological contexts.
The article outlines the conceptual assumptions of pedagogy underlying university education, re-defined with regard to the dynamic conditions underlying contemporary culture. The authors concentrate on constitutive educational forms that define the nature of semiosis in education, as well as their exposure and transformation. In connection with this, there is a focus on the concept of “symbolic politics”, which aims to liberalize the practice of pedagogy, freeing it from the dictatorship of a transmission form of education, as well as creating conditions for strengthening discursive relationships and a reflexive discursive attitude. As a result of the implementation of this form of symbolic politics, those involved in education do not promote the prevailing discourse but become agents capable of discursive reflection in action as well as participants in processes of discursive design and creation.