We used simple sequence repeat markers and 25 morphological characters to characterize 18 Tunisian fig (Ficus carica L.) cultivars. Morphological traits suggested a high level of variation in the germplasm. Principal component analysis (PCA) differentiated the studied cultivars. In the derived dendrogram the cultivars clustered independently of their geographical origin and sex of trees. Simple sequence repeat (SSR) markers were used to compare genetic polymorphism with the observed phenotypic variation. Using six microsatellite primers, 39 alleles and 59 genotypes were identified. The high values of polymorphism information content (PIC), ranging from 0.67 to 0.85, confirmed the effectiveness of microsatellite analysis for determining molecular polymorphism and characterizing the studied cultivars. Multilocus genotyping unambiguously distinguished all the cultivars. The ability of each type of feature to differentiate cultivars of this crop is discussed.
Like all religions Islam, too, has substantial ethical contents. The unique character of Islamic ethics, however, comes from the fact that it is entirely rooted in religion and so cannot be separated from it. Thus it is formed by the teaching of the Quran, to which the way of life of the Prophet Muhammad (sunnah) offers explanations. Man’s behavior in this sense is an act of either obedience or disobedience to God himself. It is also true that in the Muslim world a philosophical conception of ethics has evolved mainly due to Islam’s encounter with Greek culture. The central concept of Islamic ethics is character (khuluq), which is the state of man’s soul. It is in his character that man develops a tendency to perform either good or bad actions. Such understanding of human dispositions has much to do with Aristotle’s perception of man’s inner state that guides him to good or evil actions. These preliminary basic clarifications on Islamic ethics are then followed by brief accounts of select issues of moral life. Among those there are three main virtues (justice, kindness, charity) and vices (indecency, wickedness, oppression), marriage and the family, or the sanctity of human life (implying an ethical rejection of abortion and euthanasia).
François de Curel (1854-1928) went down into the history of the French theater as an author of ‘thesis plays’. However, his works contain the features of the so-called ‘drama crisis’ which manifests itself at the turn of the 19th and 20th century, by the rejection of the canonical rules advocated since Aristotle. In fact, by analyzing A False Saint (1892), we are forced to note that the writer is undermining the dramatic structure by shifting his gaze from action to the study of the souls of the characters. Deprived of all will, they slowly get bogged down in their shady as inert world. In this way, the French playwright puts emphasis not on ‘acting character’ but on ‘retrospective character’ (passive) who dwells on his unhappy life.
Convolutional Neural Networks (CNN) have achieved huge popularity in solving problems in image analysis and in text recognition. In this work, we assess the effectiveness of CNN-based architectures where a network is trained in recognizing handwritten characters based on Latin script. European languages such as Dutch, French, German, etc., use different variants of the Latin script, so in the conducted research, the Latin alphabet was extended by certain characters with diacritics used in Polish language. To evaluate the recognition results under the same conditions, a handwritten Latin dataset was also developed. The proposed CNN architecture produced an accuracy of 96% for the extended character set. This is comparable to state-of-the-art results found in the domain of identifying handwritten characters. The presented approach extends the usage of CNN-based recognition to different variants of the Latin characters and shows it can be successfully used for a set of languages based on that script. It seems to be an effective technique for a set of languages written using the Latin script.
In the article an attempt is made to analyze the aspects of non-dogmatic spirituality of characters in the prose works of Ukrainian postm odernists (including Yuriy Andrukhovych, Oksana Zabuzhko, Yuriy Izdryk, Natalia Sniadanko). The theoretical aspects of problem are considered in the context of analytical psychology of Carl Gustav Jung. The following concepts play an important role in the study: religious position, father complex, conflict and some others.
The aim of this analysis of the oneiric representations of phantom women in the poetry of Kazimierz Przerwa-Tetmajer and Bolesław Leśmian is to compare and characterize the workings of the poetic imagination of a pair of poets who represent the first and the second generation of the Young Poland movement. Their poems are read and interpreted within the framework of Young Poland's conceptualization of dreams and its use of the dream motif so as to explain the functioning and the ontological status of the oneiric female characters. The analysis shows that both Przerwa-Tetmajer's and Leśmian's apparitions belong to more than one category. While some are wholly imaginary, others are known to have existed as real persons and have merely been transposed into an image of a man's mind.
Bogusław Wolniewicz presented his axiological system in four volumes of Filozofia i wartości (“Philosophy and Values”: 1993, 1998, 2003, 2016). For Wolniewicz, just as for his mentor Henryk Elzenberg, axiology is openly assertive and encompasses a painful confrontation of opposite moral beliefs. Wolniewicz’s vision of the reality is gloom, bitter, dramatic and deeply pessimistic. In history he detects unwelcome contributions of demonic powers (Manichaeism), he also believes that human moral character is genetically given and immutable (determinism), that some people are deprived of conscience (dualism), and that the tendency toward evil cannot be reformed (non-meliorism), human reason is not sufficient for a morally good action (voluntarism), while the so-called free will is no more than a manifestation of instincts (irrationalism). Everyone follows their pleasure (hedonism), but not everyone seeks pleasure in the same actions. In particular, some people take pleasure in cruel and destructive behaviour (demonism), while some others mind their own business (utilitarianism), and rare are those who devote themselves to higher values (perfectionism). Religion is a human invention and it emerges as a natural phenomenon in reaction to the fact of mortality. The institution of the Church should nevertheless be honored even by nonbelievers because it supports conservative values. In contemporary Western civilization a crisis can be observed between the conservative part of society (‘right-handed orientation’) and the liberal one (‘left-handed orientation’). Hateful emotions appear on both sides and are dangerous to Western unity. Conservative orientation is attached to the idea of fate, i.e. irrational power that occasionally turns human life into tragedy (fatalism). Wolniewicz’s vision is close to the theology of St. Augustine (original sin, predestination, radical dualism of good and evil) but without a consolation in hope for immortality.
The writings of Lyudmila Ulitskaya, one of the most popular contemporary Russian novelists, attracts lots of attention from both Russian and foreign literary critics and scholars. The author’s popularity is also confirmed by the fact that her works have been translated into more than 20 different languages. The main goal of this article is to provide an analysis of the spiritual dimension of the novel The Kukotsky Enigma. At its very essence, the main subject of the study is the plot, which focuses on the anthropological aspect in the context of the transcendental dimension as such, hagiographic motifs and biblical metaphorics. The article also discusses the synthetism of genetic elements appearing in the novel that allowed the writer to combine Christian, mythopoeic, axiological, soteriological and theological contexts. Furthermore, an attempt was made to analyse the characters, considering spiritual and moral values they represent. The intersection of two spheres – the Sacred and the profane – together with the loci associated with them constitute additional object of the research.
The normative system of Bogusław Wolniewicz (1927–2017) can be subsumed under three categories: (1) pessimism (fatalism, or ‘tychism’ in Wolniewicz’s terms), (2) moral determinism (‘non-meliorism’), (3) conservatism (‘right-hand orientation’). Ad (1) Wolniewicz was pessimistic in two ways: he believed human life to be tragic (fatalism) and was also convinced that most people are guided by bad instincts (dualism). Ad (2) Wolniewicz believed that moral character was biologically determined and immutable. But his strong position on this subject ignores the classical view of Aristotle or the Stoics for whom moral character (or conscience) was acquired by habit and shaped deliberately. Ad (3) I suggest that a good historical example of conservative tendency was Critias of Athens. His famous fragment of the Sisyphus contains the idea of a supremacy of laws over human passions, and reduces religion to a supportive role with respect to ethics and politics. Wolniewicz’s dualism of right-hand and left-hand orientation encourages me to distinguish between a right-wing and a left-wing perception of value. For a leftist, value is intensity of a chosen feature (progressive value), whereas for a rightist, value is an area of freedom between inacceptable extremities (modular value). On these premises I propose a simple model of axiological conflict between left-wing and right-wing citizens.
This article confronts the text of A Literary Prize, a comedy by Maria Pawlikowska-Jasnorzewska, with its contemporary reviews. Staged by the experimental theatre Reduta (directed by Zofia Modrzewska) in April 1937 at Teatr Nowy in Warsaw (under the directorship of Jerzy Leszczyński), it fell into complete oblivion which lasted until the recent discovery of the director’s copy buried at the Academy of Theatre Library in Warsaw.
While contemporary reviewers found A Literary Prize to be one of the weaker works of an outstanding poet, Maria Pawlikowska-Jasnorzewska in her letters contrasted the ‘violent attacks’ of the critics with a fairly warm reception of the general audience. The play was performed to capacity audiences until 19 May, and revived for a single occasion a year later in Poznań.
A Literary Prize juxtaposes two plots. One, with elements of comedy of manners, follows the fortunes of a young girl, Taida Serebrzycka, who tries to navigate between two men with literary ambitions, Klemens Niedzicki and Albin Niekawski, while the other explores the challenges faced by prospective writers, especially the role of prize-winning competitions in the discovery of talent and the building of reputation. This article is focused primarily on the character of Taida, who makes the impression of being somewhat scatterbrained and snobbish, but is in fact a strong-minded, independent young woman conscious of her sexuality. She wants an honest, equal relationship, and is ready to fi ght hard for her happiness, which does include sexual satisfaction. The analysis of the reception of Maria Pawlikowska-Jasnorzewska’s play, and especially the characterization of Taida, the female protagonist, is complemented with an examination of the mechanisms of the critical discourse.
In the Hajnówka district, over 450 surnames with the suffix (derivational morp heme) -uk are recorded which were mostly formed from patronymics based on given names of Greek origin, less frequently of Hebrew, Latin and Slavic. The goal of the present article is to discuss patronymic surnames with the suffix -uk found exclusively in Poland or in largest numbers in the Hajnówka district in the Białystok region, which is overwhelmingly inhabited by the Orthodox population, who usually speak Belarusian, Ukrainian or sometimes mixed dialects. The material basis of the present study is therefore the surnames with the suffix -uk most characteristic of the area investigated and strictly associated with this territory from the time of its settlement.
The author set himself the following specific objectives: a) establish the number of people with a particular surname in Poland; b) establish the number of people with a particular surname in the Hajnówka district; c) establish the surnames with the suffix -uk found exclusively in Poland or in largest numbers in the Hajnówka district; d) establish the origin of the surname investigated. The article may prove useful not only in establishing the origin of the surnames studied but also in determining the place where they arose and the directions of migration of the population within Poland.
The article attempts to outline Adam Mickiewicz’s concept of subjectivity. He introduces it in his visionary poetic drama Dziady (Forefathers’ Eve) where a radically ambivalent situation is presented through the duality of the main character Gustaw/Konrad. The article describes this duality in terms of Paul Ricoeur’s distinction between cogito exalté and cogito brisé. In Dziady Mickiewicz dramatizes the transition from exaltation to dejection, the condition of cogito brisé (living with a wound). His romantic subject cannot throw away his past, but because he is acutely aware of his failings and his inadequacy he is able to free himself from delusions of grandeur and self-centered pride. The condition of uncertainty, inadequacy and chronic insatiability is like a gaping wound or a lack which may lead the ‘I’ to open up and seek the Other. It is a vision of man who knows he is deeply flawed but capable of pursuing a noble desire; vulnerable and fallible, beset by ‘endless error’ and yet able to act and get his act together; self-centered and yet, because of the relational nature of the human identity, capable of redirecting his emancipatory energy to Others. It can be summed up the concept of homo capax (homme capable) which, as this article argues, provides the key to Mickiewicz’s anthropology.