This research was carried out on a sample of third year pupils of vocational schools and gymnasiums. Of the surveyed pupils, 253 of them attended gymnasiums, while 352 attended vocational secondary schools. The goal of this research was to examine specificities in secondary school pupils’ perceptions of the importance of subjects in the field of the fine arts. A separate analysis was undertaken for only two selected dependent variables: the importance of subjects in the field of the fine arts for (...) developing memory and the ability to learn other subjects, and interest in and satisfaction with participation in fine arts activities. The results show that there is no statistically significant difference between the estimation of gymnasium and vocational school pupils regarding participation in fine arts activities or in their estimation of the importance of fine arts activities in developing memory and the ability to learn other subjects. There is a statistically significant gender difference in the estimation of participation in fine arts activities, as well as in the estimation of the importance of fine arts activities in developing memory and the ability to learn other subjects. It can be concluded that respondents were unable to estimate how much or why they would use competencies gained in fine arts teaching in their continued education or their future careers. (shrink)

Predmet rasprave bit će antropološki pristup mjestu kulture u procesu humanizacije čovjeka: koje su dobrobiti razvoja modernoga doba i koji se problemi javljaju u postindustrijskoj i još uvijek tehnološkoj civilizaciji? Što se promijenilo s obzirom na fundamentalnu ulogu kulture u ljudskom svijetu: a) kad je kultura postala industrijski proizvod u smislu »masovne kulture«, i b) pod utjecajem postmodernog relativizma ? Posljedice tih promjena analizirat će se s gledišta supstancijalnih ljudskih mogućnosti kao što su kreativnost i imaginacija, osnove referenci koje (...) se tiču smisla života, multidimenzionalna priroda strukture ljudskoga karaktera, sloboda ličnosti naspram vulgariziranog individualizma, itd. Postavlja se zaključno pitanje: je li kultura postala potčinjena ekonomizmu ili politici, umjesto da bude njihova osnova? (shrink)

This paper reflects on how civic culture is shaped in consumer society. Contemporary society is now often described as a ‘consumer society’. In this society, identity and status are acquired and social inclusion or integration is considered to be achieved through participation in consumer activity.

Artykuł przestawia dydaktykę KEN, koncentrując się na ukazaniu reform oświatowych charakterystycznych dla epoki oświecenia. W szczególności ukazuje specyfikę styku ówczesnej filozofii i nowożytnej nauki, stopniowo wyzwalającej się z hegemonii filozofii. Wskazuje na dominujący podówczas duch utylitaryzmu, a w warstwie metodologicznej - programowy eklektyzm. Postawa ta ujawniła się w całym szkolnictwie europejskim, a więc nie tylko we Francji, przodującej przynajmniej w zakresie deklaracji programowych, ale zwłaszcza w centralistycznie reformowanej oświacie w monarchii habsburskiej. Jest ona także właściwa tak reprezentacyjnemu świadectwu ówczesnej kultury (...) naukowej, jakim była Wielka Encyklopedia Francuska, do której nawiąże wprost KEN. W szkole europejskiej wzbogacano studium językowo-humanistyczne o kształcenie matematyczno-przyrodnicze, zachowując kurs filozofii w duchuphilosophia recen- tiorum, przynajmniej na poziomie uniwersyteckim. Filozofia ta krytycznie asymilowała elementy nowożytnej epistemologii, a zwłaszcza osiągnięcia nowożytnego przyrodoznawstwa. Podejście to było typowe dla szkolnictwa reformowanego w Rzeczypospolitej Obojga Narodów przez środowiska wyznaniowe, zwłaszcza zakon pijarów i jezuitów. Z czasem coraz bardziej upowszechni się empirystyczna epistemologia, owocująca fenomenalizmem kwestionującym możliwość uprawiania maksymalistycznie pojętej filozofii w formie nowożytnego arystotelizmu chrześcijańskiego funkcjonującego w szkole tradycyjnej. Mimo krytyki tego modelu kształcenia, presja tzw. długiego trwania tłumaczy zachowanie w szkole oświeceniowej elementów filozoficznych nawet w przyrodoznawstwie, w formie interpretacji korzystającej z kategorii substancji i jej właściwości, a nawet koncepcji duszy zwierzęcej. (shrink)

'Culture’. The Work for Choir and Orchestra. Music as an Organon for the Structural Analysis of Myth.

Nowoczesne przedsiębiorstwa są bytami w szczególny sposób narażonymi na cyberzagrożenia powiązane z _metodami _inżynierii społecznej, szeroko wykorzystywanymi przez cyberkryminalistów. Dziś środowiska firmowe muszą niemalże na co dzień mierzyć się z próbami kradzieży danych opartymi na wielu pochodnych współczesnych odmian phishingu, a jednym z głównych sposobów walki z tego rodzaju zagrożeniami pozostaje w dalszym ciągu edukacja pracownicza, która przyjmować może różne formy. Człowiek z reguły określany jest jako najsłabszy element „łańcucha bezpieczeństwa” danego poprawnie skonfigurowanego systemu informatycznego. Ten stan rzeczy biorą pod (...) uwagę zarówno spółki samodzielnie przygotowujące programy edukacyjne i szkolenia dla swoich pracowników, jak i te, które przeprowadzanie tego rodzaju działań zlecają firmom zewnętrznym. Skuteczne kreowanie tzw. kultury bezpieczeństwa danej korporacji jest zadaniem niezwykle odpowiedzialnym, a przy tym wysoce nietrywialnym, a temat ten stosunkowo rzadko poruszany jest w literaturze przedmiotu. Ciągła rewizja środków i metod prowadzenia programowych szkoleń i symulacji oraz zarządzanie działaniami przyczyniającymi się do współtworzenia zdrowego środowiska firmowego w zadowalającym stopniu odpornego na zagrożenia zewnętrzne powinny zatem stanowić jeden z głównych priorytetów jednostek administrujących lokalnymi instrumentami prewencji incydentów, które mają miejsce w danej spółce. (shrink)

Kao i sva živa bića, čovjek je djelomično genetski predodređen, tj. određen i prije nego što se u potpunosti razvije kao ljudsko biće. Ali ono što čovjeka bitno razlikuje od svih nam poznatih živih bića, jest upravo to što je, u odnosu na njih, njegova predodređenost bitno manje u-rođena, a znatno više pri-rođena. A to znači da su ljudi u odnosu na druge žive vrste manje predodređeni na genskoj, a više na memskoj, upravo kulturnoj razini. Kulturni, a to znači povijesno (...) oduhovljeni okoliš u koji se djeca rađaju i koji zatiču pri-rođenju bitan je čimbenik njihova daljnjeg razvitka. Stoga se čovjek i ne rađa kao čovjek, nego kao dijete koje čovjekom tek mora postati. Za razliku, naime, od bićâ koja već pri rođenju imaju sve bitne odlike svoje vrste i koja se stoga mogu razvijati i uzgojem, tj. poticanjem na rast i pridizanjem onoga što im je biološki već dano, djeci je za ljudski razvitak potreban odgoj koji će ih tek uvesti u određenu kulturu kao njihov duhovni – i samo takav istinski ljudski – zavičaj. Čitavo čovjekovo biće, dakle i ono tjelesno, raste u duhu određene kulture i izrasta iz njega. Kako i koliko kultura određuje čovjeka – predmet je ove rasprave.As all other living beings, man is partially genetically predisposed, that is, determined even before it completely develops as a human being. However, the thing that differentiates man from all other known living beings is the fact that, compared to them, his predisposition is significantly less natured, and significantly more nurtured. This means that humans compared to other living species are less determined on a genetic, and more on a memetic, cultural level. Cultural, meaning a historically spiritualized environment, children are born into and find with birth, is an important factor of their further development. Thus, humans are not born as humans, but as children that have yet to become human. Namely, unlike the beings that have all the important characteristics of their species at birth, which are thus able to develop through breeding, that is, through encouragement of growth and nurturing of what is biologically given, for human development children need raising that will only introduce them into a specific culture as their spiritual – and truly human – environment. The entire human being, including the physical, grows up in a spirit of a specific culture and springs from it. How and how much culture determines man is the topic of this discussion. (shrink)

The politics of memory and culture of the Polish People’s Republic alludes to Ideologiekritik in its idiosyncratic way characterized by Marxist utopianism. In reality, this leads to reversing this theory. The causes of fascism are seen in “German imperialism”. For political and strategic reasons the German Democratic Republic becomes one of the main partners of the Polish People’s Republic, with regard to which it is capable of accomplishing the guidelines of its policy in the cultural dimension. This is accompanied by (...) an intensive cultural exchange between the two countries. In the language of official politics manifested, for instance, in the strategy of publishing houses of the Polish People’s Republic the culture of the two countries develop in a parallel fashion, which is an obvious product of the propaganda. (shrink)

Author: Jedliński Marek Title: WESTERN CULTURE THROUGH THE EYES OF RUSSIAN ROMANTICS. ON CAPITALISM AND RATIONALISM (Kultura Zachodu oczami romantyków rosyjskich. Rzecz o kapitalizmie i racjonalizmie) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 373-383 Keywords: RUSSIAN ROMANTIC, WESTERN CULTURE, CAPITALISM, RATIONALISM Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The article presents Russian Romantics’ reflections on Western culture, highlighting their views on capitalism and rationalism. Russian thinkers regarded farewell with religious outlook (...) and the associated development of capitalism as unambiguously negative. According to them, capitalism led to egocentric perception of reality and finally to demise of culture. They called capitalism ‘a contemporary form of barbarism’ as it encouraged fighting and increased the desire to possess. They claimed it would precipitate an acute crisis resulting in regression of civilization. The capitalism-induced process of degradation of Western culture was accelerated by the affirmation of reason. Rationalism limited human freedom. The views were expressed in the oeuvre of the poet Alexei Khomakov and of the historians Stepan Shevyriov and Mikhail Pogodin, as well as, in a more structured manner, in Vladimir Odoyevsky’s novel titled ‘Russian Nights’ (1844). (shrink)

In this paper, the concept of political culture is considered in reference to the notions of G.A. Almond, S. Verba and J. Rawls. It is defined as a specific educational project, which is linked to the idea of a fair, democratic and constitutional system. The author also points to potential contemporary obstacles to implementation of this project. Deepening inequalities arising from personal culture are the first threat to liberal civic education. The second threat is associated with the development of new (...) media and the related changes in the public sphere, including various forms of political and civic activity. (shrink)

This article assesses cultural studies and the concept of organizational culture. Cultural studies, created at the University of Birmingham, focused mostly on the analysis of culture and its connections to authority. The Centre for Contemporary Cultural Studies created its own approach to hegemony, describing it as an interaction between elites and the power-deprived rest of the society. However, this situation is widely accepted and based on common agreement. CCCS used the theory of structuralism in order to obtain further insights to (...) the origins of culture. The author also describes the theory of organizational culture in order to present the culture of an enterprise as a way for national culture to manifest itself. In addition to this, an attempt is made to look at the organizational culture from the point of view of hegemony. (shrink)

One of the most fundamental existential experiences is the “indifference of the world”. Faced with the awareness of the insignificance of human fate, the lack of meaning, the indifference of the world, man creates various strategies of depotentialising reality. One of them is “story-telling”, working on a myth. Nietzsche also believed that “life needs a protective atmosphere woven from illusions, dreams, delusions”, so he tried to create a myth to fill the void left by the “death of God”. He began (...) with Wagner’s “aesthetic myth” and went on to create a “myth of the aestheticisation of existence”. His next attempts to give meaning to human life were the story of the Übermensch and the revitalization of the myth of eternal return. Another myth which can be found at the core of Nietzsche’s philosophy is “the myth of the myth-maker”. (shrink)

This paper deals with the relationship between culture and politics. Martin Buber, one of the leading representatives of cultural Zionism, believes that a nation must fi rst build its own culture and then establish state institutions or governments based on it. The paper presents Martin Buber’s works concerning the Hasidic world and the reactions that they aroused among Western Jews. For many of them, Buber’s Hasidic stories became the basis for their spiritual and cultural rebirth, as a result of which (...) they began to identify with the Jewish people again. However, the dispute between political and cultural Zionists has not been settled yet. (shrink)

Celem artykułu jest omówienie roli filozofii we współczesnych społeczeństwach zachodnich. Autor nie zgadza się z tezą Richarda Rorty’ego, według której filozofia jest bezużyteczna, jeśli chodzi o współczesne problemy społeczno-polityczne. Amerykański filozof twierdzi, że jeśli ktoś jest antyesencjalistą, to nie powinien oczekiwać od filozofii żadnego porządku w sprawach publicznych. Autor artykułu stara się dowieść, że można zaakceptować antyesencjalizm i antyfundacjonalizm Rorty’ego, a jednocześnie odrzucić jego poglądy na rolę filozofii.

Author: Musiał Maciej Title: INTIMACY AND CULTURE. ANTHONY GIDDENS’ CONCEPTION OF PURE RELATIONSHIP IN THE PERSPECTIVE OF SOCIO-REGULATIVE THEORY OF CULTURE (Intymność a kultura. Czysta relacja Giddensa w perspektywie społeczno-regulacyjnej koncepcji kultury) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 347-360 Keywords: INTIMACY, CULTURE, PURE RELATIONSHIP, FUNCTIONAL AND AUBJECTIVE-RATIONAL EXPLANATION Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The aim of the thesis is an attempt to applicate Jerzy Kmita’s theory of culture (...) into the issues included in the domain of intimacy. The first part of the paper is focused on intimacy as a part of culture. To be precise, if the concept of culture is understood after Kmita, it follows that, intimacy is considered as a set of norms and directives respected by the community and regulating intimate praxis in rational-subjective terms. The second part of the thesis is concentrated on the conception of “pure relationship” created by Anthony Giddens, which constitutes one of the most interesting approaches of describing contemporary tranformations of intimacy. Although, the author agrees with most of Giddens’ ideas, he perceives the conception of “pure relationship” as one-sided. Theory of culture created by Kmita, especially the idea of functional and aubjective-rational explanation, is used as a tool to indicate methodological mistakes, which are the reasons for sidedness of Giddens’ perspective. (shrink)

Author: Zaporowski Andrzej Title: CULTURE AND CAUSALITY (Kultura a przyczynowość) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 279-289 Keywords: CULTURE, CAUSALITY, ACTION, EVENT, SYMBOLIC RELATIONSHIP Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The essay addresses the problem of how to link culture and causality. The starting point is an appeal to J. Kmita’s socio-regulative conception of culture where culture is given in terms of the propositional attitudes communally defined. Since human (...) actions are physical events, one can ask if they can enter into the causal relationship with other physical events. The problem is that this relationship is given to an agent through the cultural mediation. The mediation in question is possible due to the symbolic relationship embedded in the so-called symbolic sphere presupposed by Kmita’s conception. The causal relationship is therefore derived from the symbolic relationship. It is also the communal language which expresses the attitudes in question that is of a symbolic nature. Kmita’s conception then allows one to understand not only the communal nature of culture. It also shows how the human beings culturally defined live in a world of causality. (shrink)

The article brings up the problem of making use of trust in organization management. Modern organizations and the conditions of their functioning enforce some inevitable changes in different areas of their activity. An attempt at adapting to these changes may be shaping trust culture and an opportunity to use this tool in organization management. The article contains elements of trust theory as well as organizational culture theory. It also presents an effort put into defining the guidelines for organization management concerning (...) the trust culture shaping (on the basis of a theoretical model) and positive aspects of trust existing in an organization as well as a possibility of using it in management science as an effective tool. (shrink)