Oświecenie i kontroświecenie czasów Królestwa Polskiego. Polemika o. Karola Surowieckiego z ministrem Stanisławem Kostką Potockim

By criticizing the world around them, the supporters of the idea of Enli- ghtenment brought about profound transformations in all areas of life. This did not mean, however, that such ideas and transformations gained widespread acceptance. On the contrary, their opponents, who saw decli- ne and demoralization in lieu of ‘enlightenment', developed the Counter- -Enlightenment movement. Critically perceiving modernity, they asked questions about the arbitrariness of human reason, the concept of human nature and human morality, giving answers from the position of Christian apologists. Therefore in the period of the Kingdom of Poland, the Polish anti-Enlightenment movement persevered against eighteenth-century philosophy, opposing everything they considered harmful to modernity and religion.A perfect example of the struggle between representatives of hosti- le ideological factions was the polemics between Father Karol Surowiecki and Stanisław Kostka Potocki, minister of the Kingdom. Educated in the age of reason and following the assumptions of the Enlightenment, the mi­nister was a symbol of the rational changes in the Second Polish Republic in the second half of the 18th century. On the other side of the barricade stood Father Surowiecki, an anti-Enlightenment Franciscan reformer, fier- cely defending the Church and religion. Their clash perfectly illustrated the incompatibility of their intellectual worlds.Zwolennicy idei oświecenia, poddając racjonalnej krytyce otaczającą ich rzeczywistość, dokonali gruntownych przeobrażeń we wszystkich dziedzi­nach życia. Nie oznaczało to jednak, że owe idee i przeobrażenia zyskały powszechną akceptację. Ich przeciwnicy, rozwijając nurt kontroświecenia, zamiast oświeceniowego postępu dostrzegali głęboki upadek i demorali­zację. Krytycznie postrzegając nowoczesność, pytali o arbitralność rozumu ludzkiego, o koncepcję natury człowieka, o jego moralność, odpowiedzi udzielając z pozycji apologetów chrześcijaństwa. Dlatego też w dobie Kró­lestwa Polskiego rodzimi antyoświeceniowcy wytrwale zwalczali osiemna­stowieczną filozofię, występując przeciwko temu wszystkiemu, co uznali za szkodliwe dla współczesności i religii.Modelowym wręcz przykładem zmagań reprezentantów przeciw­stawnych formacji ideowych była polemika o. Karola Surowieckiego z mini­strem Stanisławem Kostką Potockim. Ukształtowany w epoce racjonalizmu działający według założeń oświecenia minister był symbolem rozumo­wych przemian w Rzeczpospolitej drugiej połowy XVIII w. Po drugiej stronie światopoglądowej barykady stał o. Surowiecki, antyoświeceniowo nastawiony franciszkanin-reformat, który zaciekle bronił Kościoła i religii. Ich polemiczne starcie doskonale obrazowało, jak bardzo prezentowane przez nich myślowe światy nie przystawały do siebie

“Woodlands” - a Virtual Reality Serious Game Supporting Learning of Practical Road Safety Skills.

In developed societies road safety skills are taught early and often practiced under the supervision of a parent, providing children with a combination of theoretical and practical knowledge. At some point children will attempt to cross a road unsupervised, at that point in time their safety depends on the effectiveness of their road safety education. To date, various attempts to supplement road safety education with technology were made. Most common approach focus on addressing declarative knowledge, by delivering road safety theory in an engaging fashion. Apart from expanding on text based resources to include instructional videos and animations, some stakeholders (e.g.: Irish Road Safety Authority) attempt to take advantage of game-based learning [1]. However, despite the high capacity for interaction being common in Virtual Environments, available game-based solutions to road safety education are currently limited to delivering and assessing declarative knowledge

Emulating Perceptual Experience of Color Vision Deficiency with Virtual Reality

Abstract. One of the major goals of Universal Design is to create experiences that are inclusive to all users, including those affected by Color Vision Deficiency. Color Vision Deficiency might have a significant impact on a users’ perception of the content or the environment. There is a range of tools already available, that can be used to either aid or automate the process of readability testing for digital interfaces and content in respect to Color Vision Deficiency. Two different approaches to addressing this issue can be found. A brief review of such methodologies is provided in this paper. The first approach (user-end) attempts to solve the problem by altering mediation between the user and the content. The second (design-end) allows the designer to view an image, or color scheme altered to recreate the perceptual experience of a user affected by Color Vision Deficiency and asses the design from the perspective of a color-blind user. With an implemented proof-of-concept we investigate the potential use of Virtual Reality Head-Mounted Displays to employ similar methodology, to allow designers or interior decorators to experience physical environments (i.e.: classroom, library or a cafeteria) from the perspective of a color-blind person. Such tools might increase the designers’ empathy towards color-blind users but also allow them to identify visual components, such as infographics or advertisement, in a physical environment that are poorly visible to color-blind users. Such tools could be developed by taking advantage of a modern Head-Mounted Displays six degrees of freedom tracking, a 360 camera and color processing filters applied during post-processing at run-time, allowing a designer to easily switch between different types of colorblindness emulation

Measuring presence: Hypothetical quantitative framework

Virtual Reality Head - Mounted Display (HMD) manufacturers claim that consumer electronics can finally deliver a high degree of presence in virtual and remote environments. Certainly, current consumer-grade HMD systems offer rich and coherent mediated experiences of such environments. However, the very concept of presence is still a subject of debate, and researchers\u27 investigation of the phenomenon of `presence\u27 is based primarily on qualitative (i.e. questionnaire-based) assessments. Some researchers attempted to develop real-time, quantitative methods to facilitate more objective investigation of presence in mediated environments. Most such methodologies are derived from attempts to correlate presence with cardiovascular and electrodermal activity in response to stressful stimuli [1]. Such methodologies often don\u27t comply with the underlying logic, fundamental to this approach: a high degree of presence manifests itself through similar responses to the stimulus observed in a physical and Virtual Environment (VE). Therefore, the lack of deviation from baseline measurement observed in a physical environment should be a manifestation of a high level of presence. We have argued theoretical grounds for the development of quantitative methodologies for measuring presence in VE. However, our hypothesis can be applicable to other contexts, such as presence in physical but remote location, augmented reality, and even a physical environment. We argue that the concept of presence requires further research and development and that the definition of presence should be addressed first. Presence is discussed in the context of brain function theory [2]. Three hypothetical experiments are proposed and described. The first experiment is designed to evaluate capacity of the medium for inducing presence. The second experiment evaluates factors loading on presence, through physiological deviations from baseline observed during controlled regression in quality of the VE properties. The third experiment is designed to evaluate brain function theory hypothesis in relation to Virtual Environments. Possible experiment results and their interpretation is discussed along benefits of adopting Open Science methodology in our research community

Jubileuszowe kazania księży Michała Karpowicza i Wilhelma Kalińskiego w zmiennych ocenach badaczy

In 1776 - a jubilee year in the Vilnius diocese - among 52 priests invited to preach on the occasion there were priests Michał Karpowicz and Wilhelm Kaliński. In the eyes of their contemporaries they were outstanding preachers. In the centuries that followed their fame faded away. Removed from respective handbooks on church oratory, criticised for the contents and form of their sermons, they were forgotten. Nevertheless, the jubilee contribution of Karpowicz and Kaliński was noticed by historians, researches of social thought and the history of education. They elevated the existential and spiritual dimension of the sermons delivered in Vilnius in 1776, emphasising the fact that they constituted the basis for forming a society mature in its religious and civic way. They included a plan of building just social relations and ideas of enlightened Catholicism as the grounds for economic and moral growth in Poland at the time of her political decline. The changing assessment of researchers who analysed the jubilee sermons of Karpowicz and Kaliński resulted from the adopted method of research and issues considered at the time when the assessment was made. This diversity, however, points to the richness of the sermons’ content as well as to the novelty, universality and openness of their authors.Rok jubileuszowy zapowiedziany przez Klemensa XIV i obchodzony w Rzymie w roku 1775, z woli jego następcy, Piusa VI, rozszerzony został na cały świat chrześcijański na rok 1776. W zamyśle Piusa VI, ogłoszony rok święty, nie tylko miał otworzyć skarbnice Bożego miłosierdzia, ale też wskazać na zasadnicze wyzwania stojące przed Kościołem w XVIII w. Papież ufał, że chrześcijanie pod przewodnictwem swych pasterzy, kształtując według Ewangelii życie społeczno-religijne, będą w stanie przeciwstawić się modnym prądom filozoficznym. W Polsce myśl papieską podjął m.in. biskup wileński Ignacy Massalski, organizując w diecezji w bardzo precyzyjny i metodyczny sposób obchody roku jubileuszowego. Szczegółowy ich plan zawarty został w książce zredagowanej przez ks. Tomasza Hussarzewskiego. Redaktor zamieścił w niej również list pasterski bp. Massalskiego z 10 V 1776 r., zapowiadający miłościwe lato w diecezji wileńskiej, w którym to liście widniały następujące uwagi dla kaznodziejów: „Kaznodzieje starać się mają ażeby w rzeczy poznanie, o której mówić będą jak najgruntowniej wchodzili, ażeby dowodnie, jasno, zwięźle i z bezpiecznością którą inspiruje prawda, ludzi nauczać, zachęcać, upominać, przekonywać i ciągnąć na swoich kazaniach mogli, ukazując się prawdziwemi nauczycielami prawdy, oświecającemi lud sobie powierzony w powinnościach religii i obywatelstwa”. W tym też celu Massalski polecił ks. Wilhelmowi Kalińskiemu opracowanie tematyki kazań. W zdecydowanej większości objęła ona zagadnienia dogmatyczno-moralne, ale i nie zabrakło wątków społecznych. Na 130 tematów kazań, które wygłoszono w Wilnie od 6 VII do 29 XII 1776 r., 30 dotyczyło problemów społeczno-ekonomicznych. A tak ustaloną uprzednio tematykę kazań rozwijać miało 52 wybranych duchownych, a wśród nich ks. Michał Karpowicz (1744-1803) oraz ks. Wilhelm Kaliński (1747-1789)

Mnisi pustelnicy ze Srebrnej Góry

The efforts and foundation acts of Mikołaj Wolski, Great Marshal to the Crown, resulted in bringing monks of the Camaldolese Order from Italy in 1605. They settled on a hill known as the Silver Mountain at Bielany, near Cracow. The newly founded monastery appealed to local adherents of hermits’ life, who started to join the Order. In 163 lthe first Polish  Prior, father Matthew (Zygmunt Brynner) was elected and the Poles, who then comprised the majority of monks made an unsuccesful attempt at overthrowing the supervision of the Monte Corona Congregation in favour of the Holy See. However, these were not only ambitions and plans of local monks - controlled nevertheless by strict monastic rule - but political events that shaped the history of the Bielany monastery. The Swedish wars, policy of the annexing powers, the Nazi occupation and activities of the communists left their mark on the life of monks on the Silver Mountain. Problems within the community itself were not  necessarily in short supply either and they were the result of weaknesses and limitations of people who tried to implement Evangelical ideals in a  radical way. An effort to overcome the difficulties was connected with this; and it has always been proof of a fight of St. Romuald’s sons to  realize the charisma of the Order.Artykuł przedstawia historię klasztoru kamedulskiego na Bielanach w Krakowie

Vibroactivity analysis of a dual fuel diesel engine based on the knock sensor signal and measuring pressure in the combustion chamber

A study conducted by a team of authors attempts to identify the occurrence of knocking based on the vibro-acoustic signal from the knock sensor and the signal from the pressure sensor glow plug (PSG). The reason the authors decided to discuss the issue is increasing interest in the use of information contained in the generated vibration and acoustic emissions as well as reducing acoustic emissions as one of the environmental threats. The adopted form of experiment and analysis enables determining the validity of testing of NVH multifuel engines. Information based on the vibro-acoustic signal allows to determine the qualitative and quantitative occurrence of the phenomenon of knocking in case of proper analysis. Both the energy spectrum of the vibration and the summation value of the successive bands of the spectrum confirm the occurrence of knock resulting from the analysis of the pressure in the combustion chamber and allow to relate to its intensity

Augusta Czartoryskiego wytrwałość w rozeznawaniu zamiarów Boga

The article recounts the life and work of August Czartoryski.Artykuł przedstawia życie i dokonania błogosławionego Augusta Czartoryskiego

Społeczny wymiar funkcjonowania krakowskiego konwentu kamedułów

The charming location and the magnitude of the monastery were conducive to the large number of guests, who came for religious reasons as well as for entertainment, and generally to observe the monastic life, the form of which was quite mysterious. Had it not been for the decisions of the founder of the hermitage at the Silver Mountain, Grand Crown Marshal Mikołaj Wolski, the Camaldolese he brought from Italy back in 1604 would have had greater opportunities for realizing their monastic ideals. Mikołaj Wolski, a thoroughly educated man, an art expert and enthusiast, an apt diplomat and a Polish lobbyist for the House of Habsburg, trusted by Sigismund III Vasa, came to the conclusion that the magnificence of the temple he had built did not go against the hermits' asceticism, thereby breaking the Camaldolese rules. Not only have the monks from the Silver Mountain (to this day) contributed to shaping the spiritual heritage of the place in which they settled, but also they played a part in its social history. The story of the hermitage in Bielany seconds the view that only skilful reconciliation of monastic ideals with the requirements of the world outside, abandoned to achieve a fuller unity with God, supports the good condition of the order. "La storia dei monaci camaldolesi che vivono nel loro convento a Bielany nei dintorni di Cracovia venne formata da una parte dal carattere specifio della vita anacoretica e dall’altra dal loro intensivo inflsso sociale. La loro vita piena di austerità e di misteriosità infimmava l’animo dei fedeli. La loro popolarità fu causata anche dal grande tempio fondato all’inizio del Settecento dal maresciallo Mikołaj Wolski, che è aperta al pubblico solo alcune volte all’anno. Nonostante la seprazione dal mondo, il convento era immerso negli evventi politici e sociali. Così divenne quando Polonia alla fie del Settecento perse l’indipendenza, poi quando nella prima metà dell’Ottocento il convent ebbe una crisi profonda. Così avvenne pure sia durante l’occupazione tedesca, quando i monaci erano toccati dalle gravi repressioni, sia dopo la guerra quando le autorità comuniste conficarono i loro beni materiali e vietarono ai monaci di contattarci con superiori generali in Italia. A partire dal 1933 i fedeli ricevettero un accesso più facile alla chiesa del convento, quando per raggioni pastorali potevano parteciparci tutte le domeniche e feste alla messa. Tale situazione durò fio al 1984 quando fu fondata la parrocchia. L’attività sociale dei monaci fu dovuta anche al fatto che il benefiiale sistema ecclesiale gli dava un’abbondanza dei beni materiali. L’amministrazione e la gestione dell’economia conventuale esigeva molti contatti. Durante le  spartizioni della Polonia i monaci camaldolesi come proprietari dei beni materiali si impegnavano nei lavori della scuola a Bielany. Per mezzo della loro attività sociale cresceva sempre di più anche la loro importanza spirituale.Urokliwe położenie, jak i  okazałość klasztoru sprzyjały religijno-rekreacyjnemu natłokowi gości i  w ogóle pragnieniom zobaczenia mniszej rzeczywistości, której forma była wielce misteryjna. Być może, gdyby nie decyzje fundatora eremu i kościoła na Srebrnej Górze, marszałka wielkiego koronnego Mikołaja Wolskiego, sprowadzeni przez niego w 1604 r. z Włoch kameduli mieliby pełniejszą sposobność do realizacji ideałów zakonnych. Marszałek Wolski, człowiek gruntownie wykształcony, znawca i miłośnik sztuki, sprawny dyplomata, lobbujący w kraju na rzecz Habsburgów, a zarazem zaufany Zygmunta III Wazy, uznał, łamiąc kamedulskie przepisy, iż asceza pustelników nie stała w sprzeczności z okazałością świątyni, którą im wystawił. Mnisi – pustelnicy ze Srebrnej Góry nie tylko współkształtowali (i nadal to czynią) dziedzictwo duchowe miejsca, na którym osiedli, ale także wpisali się lub byli wpisywani w jego dzieje społeczne. Dzieje eremu w podkrakowskich Bielanach potwierdzają, że jedynie umiejętne godzenie zakonnych ideałów z wymogami świata, opuszczanego dla pełniejszego zjednoczenia z Bogiem, wpływa na dobrą kondycję klasztoru