Trudna droga do Europy przez program Sokrates-Erasmus

The article presents the assumptions and one of the preconditions of the reform of teaching connected with the introduction of a point system for awarding credits for courses: the basic requirement laid down for colleges and universities applying for participation in the European Union Socrates-Erasmus Programme is adherence to the instructions of the European Credit Transfer System. The authoress also discusses the advancement of the work of individual types of higher education institutions and specialisations on the introduction of a system of conversion points. The source of information are data gathered by the Tempus Office on the basis of a questionnaire sent out at the beginning of 1997 to all higher education institutions.W artykule przedstawiono założenia oraz jedną z przesłanek reformy dydaktyki, związanej z wprowadzaniem punktowego systemu zaliczania zajęć: podstawowym wymaganiem stawianym uczelniom ubiegającym się o uczestnictwo w programie Unii Europejskiej Sokrates-Erasmus jest podporządkowanie zaliczeń Europejskiemu Systemowi Transferu Punktów. Autorka omawia ponadto stan zaawansowania prac nad wprowadzeniem systemu punktów przeliczeniowych w poszczególnych typach uczelni oraz na różnych kierunkach studiów. Źródło informacji stanowią dane zgromadzone przez Biuro Programu Tempus na podstawie ankiety wysłanej do wszystkich uczelni na początku 1997 r

Painterly image and film image

Punktem wyjścia autora artykułu jest autorefleksja na temat statusu filmoznawstwa, dotąd skupionego na badaniu kwestii związanych ze scenariuszem oraz zależności pomiędzy filmem a literaturą. Jednym z celów jest zatem przekierowanie zainteresowań na związki między filmem a sztukami plastycznymi. Znaczną część tekstu zajmuje próba teoretycznego zdefiniowania obrazu malarskiego i filmowego, a następnie - ich cech wspólnych i różnic. Dalej autor analizuje procesy związane ze swoistym przekładem obrazu malarskiego na filmowy. Kluczowym pojęciem rozważań okazuje się "malarskość", rozumiana na dwa sposoby: jako zdolność filmu do "naśladowania" konkretnych obrazów malarskich oraz jako zdolność do tworzenia obrazów uważanych za "malarskie" (ze względu na kompozycję, dobór barw, statyczność).The author’s point of departure is a self-reflection on the status of film studies, hitherto focused on exploring problems related to the screenplay and the relationship between film and literature. One of his aims is therefore to redirect these research interests to the relationship between film and traditional visual arts. Much of the text is devoted to theoretically defining the painterly image and the film image, and, subsequently, their common features and differences. The author then analyses the processes involved in translating, so to speak, a painterly image into a film image. ‘Painterly quality’ emerges as the central concept of his considerations; it is understood in two ways: as film’s ability to "imitate" actual paintings and as the ability to create film images that are considered "painterly" (due to their composition, colour choice, static nature)

Numerical Measure of a Complex Matrix

International audienceWe introduce a natural probability measure over the numerical range of a complex matrix A ∈ M n (C). This numerical measure µ A can be defined as the law of the random variable X ∈ C when the vector X ∈ C n is uniformly distributed on the unit sphere. If the matrix A is normal, we show that µ A has a piecewise polynomial density f A , which can be identified with a multivariate B-spline. In the general (nonnormal) case, we relate the Radon transform of µ A to the spectrum of a family of Hermitian matrices, and we deduce an explicit representation formula for the numerical density which is appropriate for theoretical and computational purposes. As an application, we show that the density f A is polynomial in some regions of the complex plane which can be characterized geometrically, and we recover some known results about lacunas of symmetric hyperbolic systems in 2 + 1 dimensions. Finally, we prove under general assumptions that the numerical measure of a matrix A ∈ M n (C) concentrates to a Dirac mass as the size n goes to infinity

Günther Schulz, Gisela-A. Schröder & Timm C. Richter, Bolschewistische Herrschaft und Orthodoxe Kirche in Russland. Das Landeskonzil 1917/1918. Quellen und Analysen. Wydawnictwo: Lit Verlag, Münster, 2005, 802 strony.

825526

Chrześcijaństwo pozakonfesjonalne i Søren Kierkegaard

According to Søren Kierkegaard, the development of Christianity is a history of going away from it, or at least of mitigating the criteria of belonging to it. Dane proposes two models of the trans-confessional faith: (1) The recognition of the earthly life of Jesus Christ, of his death and resurrection, and nothing more. (2) The recognition of the faith as that which was defined above in the first point and, additionally, on this basis of the choice of the Bible, which is possible as the secondary act related to the faith but not as its starting point. Moreover, all the interpretations of the beyond-confessional faith should be subjectively considered by a single individual. Kierkegaard mentions here some mystical elements. All the religious relationships should have the personal character. As far as the questions of faith and reason are concerned, the standpoint of Paulinism – either/or – is binding. Kierkegaard demands that the existing churches recognise themselves as representing the mitigated forms of Christianity; otherwise they have to undergo criticism. For him, the first two centuries of the existence of Christianity are the ideal ones, and the personal model is the „witness of the truth”, of which he gives the detailed description. The increasing phenomenon of the trans-confessional faith has its roots in the civilisational changes (the secularization) as well as in the intensive manifestation, in the history of Christianity, of the practices which are inconsistent with the biblical background.Według Sørena Kierkegaarda rozwój chrześcijaństwa to historia odchodzenia od niego, a przynajmniej łagodzenia kryteriów przynależności do niego. Duńczyk proponuje dwa modele wiary trans-konfesyjnej: (1) Uznanie ziemskiego życia Jezusa Chrystusa, jego śmierci i zmartwychwstania i nic więcej. (2) Uznanie wiary za tę, która została zdefiniowana powyżej w punkcie pierwszym i dodatkowo na tej podstawie wybór Biblii, co jest możliwe jako akt wtórny związany z wiarą, ale nie jako jej punkt wyjścia. Co więcej, wszystkie interpretacje wiary pozakonfesjonalnej powinny być subiektywnie rozpatrywane przez jedną osobę. Kierkegaard wspomina tu o elementach mistycznych. Wszystkie relacje religijne powinny mieć charakter osobowy. Jeśli chodzi o kwestie wiary i rozumu, to stanowisko Paulinizmu – albo/albo – jest wiążące. Kierkegaard żąda, aby istniejące Kościoły uznawały się za reprezentujące złagodzone formy chrześcijaństwa; w przeciwnym razie muszą zostać poddane krytyce. Idealne są dla niego pierwsze dwa wieki istnienia chrześcijaństwa, a modelem osobowym jest „świadek prawdy”, którego szczegółowo opisuje. Nasilające się zjawisko wiary pozakonfesjonalnej ma swoje korzenie w przemianach cywilizacyjnych (sekularyzacja) oraz w intensywnym ujawnianiu się w historii chrześcijaństwa praktyk niezgodnych z tłem biblijnym

Chrześcijaństwo pozakonfesjonalne i Søren Kierkegaard

According to Søren Kierkegaard, the development of Christianity is a history of going away from it, or at least of mitigating the criteria of belonging to it. Dane proposes two models of the trans confessional faith: (1) The recognition of the earthly life of Jesus Christ, of his death and resurrection, and nothing more. (2) The recognition of the faith as that which was defi ned above in the fi rst point and, additionally, on this basis of the choice of the Bible, which is possible as the secondary act related to the faith but not as its starting point. Moreover, all the interpretations of the beyond-confessional faith should be subjectively considered by a single individual. Kierkegaard mentions here some mystical elements. All the religious relationships should be personal in character. As far as the questions of faith and reason are concerned, the standpoint of Paulinism – either/or – is binding. Kierkegaard demands that the existing churches recognise themselves as representing the mitigated forms of Christianity; otherwise they have to undergo criticism. For him, the fi rst two centuries of the existence of Christianity are the ideal ones, and the personal model is the „witness of the truth”, of which he gives the detailed description. The increasing phenomenon of the trans-confessional faith has its roots in the civilisational changes (the secularization) as well as in the intensive manifestation, in the history of Christianity, of the practices which are inconsistent with the biblical background

On the C-determinantal range for special classes of matrices

Let A and C be square complex matrices of sizen, the C-determinantal range of A is the subset of the complex plane{det(A−UCU^∗): UU^∗=In}. If A, C are both Hermitian matrices, then by a result of Fiedler (1971)[11] this set is a real line segment. In our paper we study this set for the case when C is a Hermitian matrix. Our purpose is to revisit and improve two well-known results on this topic. The first result is due to Li concerning theC-numerical range of a Hermitian matrix, see Condition 5.1 (a) in Li, (1994)[20]. The second one is due to C.-K. Li, Y.-T. Poon and N.-S. Sze about necessary and sufficient conditions for the C-determinantal range of A to be a subset of the line, (see Li et al. (2008)[21], Theorem 3.3)