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Copyright of Community Connections: Studies on Education, Culture / Közösségi Kapcsolódások: Tanulmányok Kultúráról és Oktatásról is the property of Szeged University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Romanistisches Jahrbuch is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Europa Ethnica is the property of Facultas AG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This conversation by social philosopher Theodor Adorno, a representative of the critical theory of society, with Hellmut Becker, a political publicist and theorist of education, took place in 1966 and was published in the collection of Theodor Adorno`s philosophical and educational works Upbringing to responsibility. By this conversation Adorno and Becker critically examined the many aspects of the then West German education, which they believed did not fulfill their main task – it did not encourage the representatives of West German youth to become socially active people. According to Adorno and Becker, then education did not upbringing them as members of a democratic society, as people who must independently apply their own minds in a society whose democratic changes must be completely unchanged. Reflecting on the goal of proper education, these German intellectuals have defined the essence of democracy as the embodiment of such political governance, which requires the active use of intelligence by any member of society. Thus, the consciousness of an individual, activated by the educational effect of education on himself, education, which understands the correct purpose of its work, can withstand the influence on itself of the social ideology of a conformist society, the reality of which has distinct signs of cultural stagnation. Adorno and Becker agreed to call such man as responsibility man. However, in their opinion, education that holds on the traditional principles of upbringing leads to the formation of such a rational adaptation of man to the social world, which only increases the extent of its conformism. They also called the consequence of the influence of this social ideology on the human consciousness of her inability to hold on to the experience has gained in the society that makes a person a thing. Therefore, these German intellectuals drew attention to the phenomenon of primary and preschool education of the child, also noted the peculiarities of the period of puberty, suggesting that they be understood as possible factors for the successful overcoming of traditional upbringing. According to Adorno and Becker, by making to updated upbringing, the new education must effectively apply in its process the spontaneity of personal thinking of man. At the same time this unity of education and education effectively enabling the process of individualization of a man and will destroy the ideological tendency to preserve the principle of anti-individualism in the upbringing. This will happen due to the active participation of the new individuum, a person who is able to consciously resist any ideological influences on the collective consciousness of society.

This article investigates the religious philosophy of Karl Barth during his liberal period and is based on his early theological work “Ideen und Einfälle zur Religionsphilosophie”. Barth regards “Religion” as “Realitätsbeziehung” in his religious philosophical system, because “religion” as eternal “sense of direction” orients the “actualization” of the “cultural consciousness”. Moreover, “Religion” as “self-consciousness” is more important than rationality, because “Religion” is the direct encounter between individuals and “truth” and thus can awaken the real-life of individuum. However, Barth gave up this religious philosophy after the outbreak of the First World War in 1914, especially due to his participation in the “religious socialist movement”. In this transformation, Barth returned to the idea of the “kingdom of God” according to the revelation found in the Bible. Although from his new biblical perspective, Barth realized that people knew nothing about biblical “life” and “truth” because of the ambivalent and powerlessness of “Religion”. But in short, Barth affirmed “Religion” in his religious philosophy, because he believed that individuals can experience “truth” in “Religion” and tried to describe this truthful religious experience through a combination of “transcendental philosophy” and “psychology”. Barth´s later rejection of “Religion” resulted from his biblical discovery, that his religious philosophical bridge between “Religion” and “truth” is only the self-imagination of “religious people”. However, although Barth changed his attitude toward “Religion” in his later theological thinking, he did not give up thinking about “religion” through “truth”. This kind of “truth appeal” in Barth’s theology was also the fundamental reason for his turn from religious philosophy to biblical theology. [ABSTRACT FROM AUTHOR]

In the second half of the 19th century, anarchism presents itself in certain characteristic signs and manifestations. Although the representatives of anarchism themselves willingly emphasize the originality of their ideas and their resistance to doctrine, their ideas come closer in the radical critique of economic and social relations, in the criticism of the Church and religion, as well as the sharp criticism of the other political parties, but at the same time they differ in their individual accents of their negation of the existing circumstances. The anarchistic level of their critique leads them from individual negation all the way to demands for a radical transformation of society, to different ideas about the nature of revolutionary behaviour, and the character of revolutionary change. From there, various forms and concepts of the future “post-revolution" society, visions of the anticipated freedom, on the character of the new social relations developed. For the characterization of the anarchism of the given period, the personalities of its French representative Pierre-Joseph Proudhon, the Russian revolutionary Mikhail Bakunin, the former German MP Johann Most, the original scientist Peter Kropotkin and the university educated German socialist Gustav Landauer and the entirely differently thinking Young Hegelian Max Stirner were chosen. [ABSTRACT FROM AUTHOR]

Copyright of Constantine's Letters / Konštantínove Listy is the property of Institute for Research of Constantine & Methodius's Cultural Heritage and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Constantine's Letters / Konštantínove Listy is the property of Institute for Research of Constantine & Methodius's Cultural Heritage and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper concerns the meaning of the notions relating to individuality in Quaestio disputata De unione Verbi incarnati by St. Thomas Aquinas and their Polish equivalents. The aim of this paper was not to comprehensively discuss the issue of individuality, but to present various ways of translating such notions as individuum, particulare, singulare, suppositum, subiectum, subsistentia into Polish. [ABSTRACT FROM AUTHOR]

Usoda sv. Maksima Greka (Mihail Trivolis, ok. 1470, Arta – Maksim Grek, 1556, Moskva) predstavlja značilno ljubezen do znanja, ki je usmerjala zgodnjerenesančnega individuuma. Čeprav je Mihaela Trivolisa, ki je v severni Italiji doživel mnogo bogatih intelektualnih izkušenj, pozneje v moskovski Rusiji doletela krivična obsodba na cerkvenih zborih (1525, 1531), njegova dejavnost priča o njegovem duhovnem vzpenjanju. Kot učenec filologa in prevajalca iz grščine v latinščino Joannisa Laskarisa ter sodelavec Alda Manuzia v njegovi tiskarni v Benetkah, je Mihael Trivolis pridobil znanje o rokopisih, inkunabulah ter o tehniki spreminjanja človeške pisave v tiskano obliko. A mislec, ki je na gradu Mirandola učil grščino nečaka slavnega Pica, je našel duševni mir šele na sveti gori Atos, v samostanu Vatopedion, kjer je z imenom Maksim sprejel meništvo. Tam je nadaljeval z rokopisnim in knjižnim delom ter ustvarjal svoj molitveni opus. Na povabilo ruskega velikega kneza Vasilija III, da naj z Atosa pošljejo prevajalca, je leta 1518 odpotoval v Moskvo, kjer je bil kmalu po krivem obtožen heretičnih napak pri prevajanju in obsojen skoraj na dosmrtno kazen. Vendar je v času priprtja v samostanskih ječah napisal veliko število osebnih spisov, ki so hranjeni v rokopisih. Njegova ustvarjalnost je posebej nazorna v njegovi literarni dejavnosti. Umrl je leta 1556, cenjen in spoštovan. Še za časa svojega življenja je bil prepoznan za svetnika, uradno pa ga je ruska pravoslavna cerkev za svetega proglasila šele leta 1988.

Martin Walser’s short story called Ein fliehendes Pferd is simultaneously a psychogram and analysis of the society depicted; discrepancy and sterility of life, performed roles and reality, loss of the self, search for identity, relational poverty, construction of fake identities and the lack of real communication are themes projected into the novella through the characters. The constellation of the four figures reveals a strong polarity between the male characters, being deeply marked by the compulsion to flee. The main aim of the present paper is the analysis of various aspects of the character constellation so that the focus is directed on Helmut and Klaus’ chess-like relationship.

This lecture outlines various aspects of Adler's concept of social interest, the variations in its meaning and its different areas of application in the field of teaching and psychotherapy. The various aspects of the concept's meaning include solidarity, community feeling, the need and the ability to interact with others. Adler developed the concept of social interest after the First World War with a vision of finding peace and a better society. Adler thus harshly criticized the use of the concept in the name of inhumanity and war, implying a togetherness for a particular group, whilst excluding others. This is an issue that is also present in today's heated debates on how to deal with refugees: On the one hand, togetherness is expressed in the German »welcome refugees« culture. On the other hand, there are extreme right groups that use the concept of togetherness to express a xenophobic attitude in the face of refugees in Germany. Adler himself did not always remain true to his own visionary meaning of the concept of social interest and some critics have accused him of neglecting the individual or even of being close to Nazi ideology with his concept. In this paper, such criticism is rejected. It seems that the view of Man as a social being is experienced as a provocation for the notion of the autonomous self. [ABSTRACT FROM AUTHOR]

Copyright of Fichte -- Studien is the property of Brill / Rodopi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)