Katolička Crkva u svojem je moralnom nauku uvijek imalana umu humanitarne posljedice koje uzrokuje svaki rat neovisnoo tome iz kojeg je razloga vođen. Mnogi crkveni mislioci stoga surazvili razne ...teorije povezane s regulacijom ratnih akcija kao štoje pravedni rat, zakonita obrana i nuklearno odvraćanje. Te teorijeu okrilju crkvenog nauka valja shvatiti u povijesnom kontekstunjihova razvoja i geopolitičkih zbivanja trenutka. Suvremenieksponencijalni razvoj tehnologija primijenjen u industrijama zaproizvodnju oružja znatno otežava mogućnost ostvarenja mira zakojim čeznu svi narodi i svaki pojedinac. Koristeći se raznim teološko-filozofskim izvorima autor u radu obrazlaže teoriju pravednograta počevši od sv. Augustina, Tome Akvinskog do crkvenog učiteljstva.U fokusu je stavljena proizvodnja oružja, položaj kršćanau toj proizvodnji s propitkivanjem njezine etičnosti počevši od Drugogavatikanskog koncila do pape Franje. Posebna je pozornostposvećena tehnicističkomu mentalitetu koji izaziva razne mirovnei etičke izazove. Konkretnom primjenom nekih etičkih načela kaošto su izvori moralnosti ljudskog čina, čin s dvostrukim učinkom,načelo neprotuslovlja ističe se potreba za odgojem za nenasilje irazoružanjem ljudskih srca.
In its moral doctrine the Catholic Church has always hadin mind the humanitarian consequences caused by any war,regardless of the reason for which it was waged. Many churchthinkers have therefore developed various theories related to theregulation of war actions such as just war, legitimate defence,and nuclear deterrence. In the context of church doctrine thesetheories should be understood in the historical context of theirdevelopment, but also within the geopolitical events of themoment. The contemporary exponential development of technologiesapplied in the arms production industries makes it muchmore difficult to achieve the peace that all nations and everyindividual long for. Using various theological and philosophicalsources, the author explains the theory of just war through hiswork, starting with St. Augustine, Thomas Aquinas to churchteaching. The focus is on the production of weapons, the positionof Christians in that production, questioning its ethics startingfrom the Second Vatican Council to Pope Francis. Special attentionis paid to the mentality of technicism that provokes variouspeace and ethical challenges. Concrete application of some ethicalprinciples, such as the sources of the morality of human act,the double-acting act, the principle of non-contradiction, emphasizesthe need for education for non-violence and the disarmamentof human hearts.
Autor przedstawił sprawozdanie z konferencji naukowej „Andrzej Gawroński (1885-1927) – poliglota i uczony”. Sesję zorganizowało Towarzystwo Przyjaciół Nauk w Przemyślu, I Liceum Ogólnokształcące im. ...Juliusza Słowackiego w Przemyślu oraz Podkarpackie Centrum Edukacji Nauczycieli – Odział w Przemyślu w dniu 1 kwietnia 2016 r. Konferencję poświęcono różnym aspektom życia i działalności naukowej jednego z najsłynniejszych lingwistów świata – profesora filologii orientalnej uniwersytetów krakowskiego i lwowskiego, krótko mieszkającego również w Przemyślu. Materiały z sesji zostaną opublikowane w zeszycie Literatura i Język „Rocznika Przemyskiego”.
Zasadniczym tematem artykułu jest proces sprawozdawczości finansowej, ujmowany z perspektywy po- dejścia systemów jako proces badawczy w sensie metodologii nauk społecznych. Koncentracja następuje na ...kognitywnym aspekcie ram konceptualnych sprawozdawczości finansowej. W artykule odkrywa się naukowy aspekt ram konceptualnych sprawozdawczości finansowej oraz określa ich głęboką rolę w syste- mach działania społecznego, realizujących procesy poznawcze i regulacyjne. Z poznawczego punktu wi- dzenia autor artykułu zmierza do zbadania, czy ramy konceptualne mogą być teorią sprawozdawczości finansowej. Przyjęta metoda bazuje na podejściu fundamentalnym w ramach badań jakościowych, obej- mując podejścia deskryptywne i analityczne. Sformułowano dwie hipotezy bazowe: (a) ramy konceptualne sprawozdawczości finansowej służą odwzorowaniu systemowego aspektu podmiotu gospodarującego oraz jego składnika społecznego, oraz (b) ramy konceptualne sprawozdawczości finansowej określają niezastępowalny sposób tegoż odwzorowania, wskazując, że dla celów pomiaru musi być użyta jednostka medium wymiany (pieniądz), jako że adekwatny przepływ medium wymiany (pieniądza) jest nieodzowny dla utrzymania otwartości systemu, zaś użyteczność odwzorowania dla kształtowania tej otwartości wa-runkowana jest zastosowaniem tej właśnie jednostki miary. Zamierzony cel został pomyślnie zrealizowany i obydwie hipotezy pozytywnie zweryfikowane. Daje to nową perspektywę spojrzenia na sprawozdaw-czość finansową i jej ramy konceptualne, zarówno w aspekcie naukowym, jak i społecznym oraz ekonomicznym.
Evanđeosko načelo siromaštva ima nezaobilaznu ulogu s obzirom na život i
poslanje Crkve u suvremenom svijetu. Kako bi vjerodostojno svjedočila Isusovu poruku o čovjekoljubivome, milosrdnom i ...pravednom Bogu, ona je pozvana prakticirati duh siromaštva i biti Crkva siromašnih i obespravljenih. U prvom dijelu rada želimo produbiti biblijsku i kristološku dimenziju shvaćanja siromaštva. Stoga analiziramo evanđeosko
siromaštvo iz perspektive Isusova navještaja kraljevstva Božjega i prakse prve Crkve. U drugome dijelu, u svjetlu koncilske vizije Crkve i katoličkoga socijalnog nauka, nastojimo istaknuti strukturalni značaj ‘opcije za siromašne’ u poslanju Crkve. Solidarnost sa siromasima i socijalno ugroženima, sa svima onima koji su na bilo koji način obespravljeni u doba globalizacije i neoliberalnog kapitalizma, društvena je i duhovna vrijednost temeljnih postavki kršćanskog svjedočenja u ovom svijetu.
The life and mission of the Church in the modern world are guided by the evangelical principle of poverty. In order to faithfully witness Jesus ’message of humane, merciful adjust God, she is called to practice the spirit of poverty and to be the Church of the poor and disempowered.
The first part of the paper clarifies the biblical and Christological dimension of the concept of poverty. Thus, the evangelical poverty is analysed in the context of Jesus ’ proclamation of the kingdom of God, and the practice of the first Church. The second part of the paper highlights the structural significance of ‘option for the poor’, in the mission of the Church, in the light of the Council ’s vision of the Church, and the Catholic social teaching. The basic form of Christian witnessing in this world can be expressed through the Church ’s solidarity with the poor, socially vulnerable, and with all those who are in any way disempowered in the age of globalization and neoliberal capitalism.
Autori u radu istražuju izvore sintagme »cjelovit odgoj« te njegovu recepciju u katoličkom nauku o odgoju. Polazeći od kršćanske antropologije, obrazlažu razne implikacije takvog pristupa odgojnom ...procesu te moguće putove za njegovo ostvarenje u suvremenom kontekstu. Rad je podijeljen u tri dijela. U prvoj točki pod naslovom »Na izvorištu pojma: povijesno‑analitički prikaz« obrađuje se i analizira povijesni izvor pojma cjelovitog odgoja te razumijevanje toga pojma u crkvenim dokumentima te kod domaćih i stranih autora, a posebno u tzv. cjelovitom humanizmu Jacquesa Maritaina. Druga točka pod naslovom »Izabrani teološko‑pedagoški naglasci o cjelovitom odgoju « ističe kršćansku antropologiju kao temelj i izvor ispravnog oblikovanja sadržaja cjelovitog odgoja, uzimajući u obzir suvremene vrijednosne okolnosti koje zahtijevaju nove relacijske dinamike u samom odgojnom procesu. Treća točka rada pod naslovom »Pedagogija srca kao put cjelovitog odgoja« bavi se povezanošću kognitivne i afektivne dimenzije osobe te potrebom za shvaćanjem njezine jedinstvenosti i jednosti, ističući glavne crte Isusove pedagogije i pedagogije Crkve. Takva pedagogija u svojoj je biti personalistička. Kroz rad jasno se ističe utjecaj Jacquesa Maritaina na eksplicitno oblikovanje crkvenog pristupa odgoju. Težište je stavljeno na posadašnjenje antropološko‑teološko‑pedagoškog pristupa cjelovitom odgoju, na kršćanski odgoj kao model cjelovitog odgoja i na njegove moguće primjene. U zaključnom dijelu rada ukazuje se na potrebu povratka na izvore katoličkoga cjelovitog pristupa odgoju. Taj pristup iziskuje entuzijastičku otvorenost srca odgajatelja i odgajanika kroz vjeru u vrhovnog učitelja Isusa Krista.
In this article the authors are pursuing the origins of the syntagma »integral education « and its reception in the Catholic teaching on education. Starting from Christian anthropology, the authors are explaining various implications of such an approach to the educational process and possible ways of its realisation in the contemporary context. The article is divided into three parts. The first part, entitled »At the Sources of the Concept: An Historical‑Analytic Overview«, deals with and analyses the historical origin of the concept of integral education and the understanding of this concept in ecclesiastical documents and writings of national and international authors, especially in so‑called integral humanism of Jacques Maritain. The second part, entitled »Se- lected Theological‑Pedagogical Emphases on Integral Education« draws attention to Christian anthropology as the basis and source of correct formation of contents of integral education, while taking into account contemporary value‑oriented circumstances that demand new relational dynamics in the educational process. The third part of the article, entitled »Pedagogy of the Heart as a Way of Integral Education«, deals with the relation between cognitive and affective dimension of the person and with the need to comprehend the person’s uniqueness and oneness, while pointing out the main contours of Jesus’s pedagogy and pedagogy of the Church. Such pedagogy is in its core personalistic. The article is clearly pointing out the influence of Jacques Maritain on the explicit formation of the ecclesiastical approach to education. The emphasis of the article is on bringing up to date the anthropological‑theological‑pedagogical approach to integral education, on Christian education as a model of integral education, and on its possible applications. In the conclusion of the article, the authors are pointing out the need to return back to the sources of Catholic integral approach to education. That approach demands enthusiastic openness of the heart of educator and pupils through faith in the supreme teacher, Jesus Christ.
Karymsky Volcanic Centre (KVC) at the middle of the frontal volcanic chain of the Kamchatka arc consists of two joined calderas (Akademii Nauk and Karymsky volcano) and hosts two hydrothermal ...systems: Akademii Nauk (AN) and Karymsky (K). The AN is a typical boiling system, with Na-Cl waters (TDS~1g/l), low gas content (CO2-N2), with deep calculated temperatures of ~200°C. In contrast, springs of the K system have lower temperatures (up to 42°C), strong gas bubbling, TDS ~2.5g/l, and are enriched in HCO3− and SO42−, with Mg2+ as the main cation. There are two intriguing characteristics of the K field: (i) their CO2-rich gas (>97mol%) has the highest 3He/4He ratios ever measured for hydrothermal systems in Kamchatka of ~8Ra (where Ra=1.4×10−6) and (ii) their thermal waters have an unusual cation composition (Mg>Na>Ca). After the 1996 sublimnic eruption within AN caldera, new hot springs appeared close to the eruption site. In this paper we synthesize all published and new geochemical data sets. The Karymsky Lake and post-1996 new thermal springs demonstrate exponential decreases in their main dissolved species, with a characteristic time of 5 to 8years. The chemistry of AN and K springs did not change after the eruption. However, the concentration of chloride in the lake water approached ~35mg/l, compared with a background of 8–11mg/l revealing a possible new source of hot water within the Karymsky Lake. All thermal fields of the KVC are drained by the Karymsky River with an outflow rate at the source of ~2m3/s (flowing out from Karymsky Lake) and at the exit from the Karymsky caldera of ~4.5m3/s. Using the measured solute fluxes at the source (AN springs) and at the exit (AN+K springs) the natural heat flux from the two systems can be estimated as ~67MW and ~120MW, respectively, and ≥20t/d for the chloride output from both systems.
•Karymsky thermal springs have unusual composition with Mg>Na>Ca.•Springs appeared after the 1996 eruption exponentially decrease activity over time.•High thermal output from hydrothermal systems of the Karymsky Centre•A new still undiscovered permanent source of thermal water after the eruption
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