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1

Prolegomena for Considerations on Western Sport and Spiritualism

100%

Kosiewicz J.

Physical Culture and Sport. Studies and Research

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2009

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vol. 47

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issue 1

79-88

EN

Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat.It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all.Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand).For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities.I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body.Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.

2

Western Sport and Spiritualism

100%

Kosiewicz J.

Physical Culture and Sport. Studies and Research

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2014

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vol. 62

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issue 1

73-82

EN

Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat. It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all. Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand). For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities. I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body. Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.

3

Święta czy chora – trudności orzecznicze w przypadku pacjentki z zaburzeniami schizotypowymi i osobowością borderline

84%

Trędzbor B., Karmińska E., Drzyzga K., Kamiński J., Kucia K.

Psychiatria i Psychologia Kliniczna

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2016

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vol. 16

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issue 1

47-50

EN

The authors present a case of a patient who turned to a mental health clinic in order to receive a certificate of mental health. She motivated the request to be a necessary step in the procedure of applying for admission to a religious order. She declared no previous psychiatric treatment and was accompanied by another woman who confirmed the facts stated by the patient. However, the content provided by the patient, the manner of talking, eccentricity in appearance and determination to obtain the certificate called for caution in issuing such an opinion. The patient agreed to proposed hospitalisation for observation of her mental health. During her stay on the ward, the patient was interviewed and the information collected was cross-referenced with information obtained from the patient’s parents and from previous hospitalisation reports. Psychological tests and CT scans were carried out. The obtained data and observation of the patient on the ward indicated both the presence of a mental illness and deep deficits in personality. This case confirms the need for exercising prudence in issuing opinions on mental health. It highlights the fact that one-sided objective interview may not reveal the real picture of the patient’s mental health.

PL

Autorzy prezentują przypadek pacjentki, która zwróciła się do poradni w celu otrzymania zaświadczenia o zdrowiu psychicznym. Prośbę motywowała koniecznością przedstawienia tego dokumentu w procedurze ubiegania się o przyjęcie do zakonu. Deklarowała brak dotychczasowego leczenia psychiatrycznego. Towarzysząca jej kobieta potwierdziła fakty podane przez pacjentkę. Jednak treści przekazywane przez pacjentkę, tok jej wypowiedzi, ekscentryczny wygląd i determinacja do uzyskania zaświadczenia sugerowały, że lekarz powinien zachować ostrożność. Kobieta zgodziła się na hospitalizację w celu obserwacji stanu psychicznego. W trakcie pobytu pacjentki na oddziale zobiektywizowano wywiad – poszerzono go o informacje uzyskane od jej rodziców i wypisy z przebytych hospitalizacji. Przeprowadzono badanie psychologiczne i neuroobrazowe. Zgromadzone dane i obserwacja w oddziale wskazały na obecność zarówno choroby psychicznej, jak i głębokich deficytów osobowościowych. Opis przypadku potwierdza konieczność zachowania rozwagi przy wystawianiu zaświadczeń o zdrowiu psychicznym. Autorzy podkreślają, że jednostronny wywiad może nie ujawnić prawdziwego obrazu funkcjonowania pacjenta.

4

Right-wing conservative radicalism as a pursuit of a cultural hegemony

67%

Reykowski J., Reykowski J.

Nauka

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2021

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issue 2

5

Wertep

67%

Jurkowski H.

Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe

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2015

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issue 1

99-108

RU

Вертепы относятся к виду религиозных представлений, существующих как в церковных ритуалах, так и в народной культуре. Они появились вместе с другими мистериями (мистериальными представлениями), взяв за основу евангельские иконографические сюжеты Евангелия, такие как «Ясли Иисуса» в Византии или более поздние сценки Рождества младенца Христа, лучшей из них было представление Франциска Асизского 1223 года. Со временем появились местные, кукольные сценки Рождества Христова в 3ападной Европе (Navidad, Nativite), a также подобные им представления в Средней Европе. Они создавались по единой церковной модели либо, как «tabernaсиІит» либо, как маленький алтарь, называемый «retablo>. B Средней Европе эти представления получили названия жлобек («ясли») и шопка, а в Восточной - вертеп. Тема «Рождества» включала в себя сцены: поклонение волхвов, поклонение Трех Царей, а также избиение младенцев и наказание Ирода. Со временем появились в нем светские мотивы, представляющие актуальные проблемы жизни простых людей. Представлениями «Рождества» заинтересовались художники (артисты) эпохи модернизма, которые дали им свою собственную художественную интерпретацию. Вертеп как разновидность «Рождества» обладает собственными чертами и является самостоятельным творением украинской культуры.

EN

Vertep is a part of the group of religious representations belonging equally to the church rituals as well as to the follklore customs. It was born with the other mystery plays together having their origins in the iconographic Gospel representations such as ”Christ cribs” in Byzantium and subsequently the performances of the Birth of the Infant such as the famous performance act prepared by saint Francisque from Asis in 1223. Later, the local puppet presentation of ”Nahvity" had developed. They were ”Navidad” and ”Nahvite'” in the western Europe and their counterparts in the middle Europe. Their common origin were the church utensils such as tabernacle or the small cabinet altar called retablo. These presentations in the middle Europe were called ”crib” or ”szopka” while in eastern Europe ”vertep”. The ”Nativity” included the shepherds' homage, the Three Kings) homage as well as the massacre of lnnocents and Herod's punishment. Later on the new secular motifs and characters appeared, representing problems of the folk life. At the time of modernism, real artists showed interest in „Nativity" giving it a new artistic interpretation. Vertep as a variety of ”Nativity” has its own properties and seems to be an independent product of the Ukrainian culture.

6

Społeczne i kulturowe następstwa uznania „Hipotezy o wspołudziale ludzi w nawrotowym odtwarzania się Wszechświata”

67%

Brodziak A., Kutnohorska J., Muc-Wierzgoń M., Ziółko E.

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EN

Authors consider the social and cultural consequences of the recognition of the Hypothesis of People’s Participation in Recurrent Reconstruction of the Sub - universe, presented over the last few years by many authors. They discuss the possible implications in the fi eld of religion, metaphysical refl ection and research. They consider also the possible economic and political consequences. The authors argue that the most important would be the psychological repercussions relevant to every human being, considering that hypothesis. They believe that the consequences would be benefi cial to the average well-being and patterns of action. According to the authors these consequences would be even benefi cial to public health.

PL

Autorzy, zastanawiają się w pracy jakie będą konsekwencje społeczne i kulturowe uznania za wysoce prawdopodobną prezentowanej na przestrzeni kilku ostatnich lat, przez wielu już autorów „Hipotezy o współudziale ludzi w nawrotowym odtwarzaniu się Wszechświata”. Omawiają następstwa jakie przejawiłyby się wtedy na polu religii, rozważań metafi zycznych i badań naukowych. Zastanawiają się również nad ewentualnymi następstwami ekonomicznymi i politycznymi. Autorzy sadzą, iż najważniejsze byłyby jednak następstwa psychologiczne, istotne dla każdego człowieka, rozważającego tą hipotezę. Sądzą oni iż następstwa te byłyby korzystne dla przeciętnego samopoczucia i wzorców działania. Zdaniem autorów pracy, w skali całej populacji następstwa te, byłyby wręcz korzystne dla poziomu zdrowia publicznego.

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2 Physical Culture and Sport. Studies and Research

1 Annales Academiae Medicae Silesiensis

1 Nauka

1 Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe

1 Psychiatria i Psychologia Kliniczna

1 2021

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2 Kosiewicz J.

1 Brodziak A.

1 Drzyzga K.

1 Jurkowski H.

1 Kamiński J.

1 Karmińska E.

1 Kucia K.

1 Kutnohorska J.

1 Muc-Wierzgoń M.

1 Reykowski J.

1 Trędzbor B.

1 Ziółko E.

Prolegomena for Considerations on Western Sport and Spiritualism

Western Sport and Spiritualism

Święta czy chora – trudności orzecznicze w przypadku pacjentki z zaburzeniami schizotypowymi i osobowością borderline

Right-wing conservative radicalism as a pursuit of a cultural hegemony

Wertep

Społeczne i kulturowe następstwa uznania „Hipotezy o wspołudziale ludzi w nawrotowym odtwarzania się Wszechświata”