Latinitas i cyrillianitas. Poszukiwanie Duszy Europy

This article illustrates the axiological-conceptual categories ofCyrillianitas and Latinitas, devised by the author in order to systematize the multiform and multilingual cultural legacy of the Slavic countries. Mikołajczak recalls the main interpretative categories of the Slavic cultural-historical legacy (Slavia Latina,Slavia Orthodoxa, Slavia Orientalis, Slavia Occidentalis, Slavia Romana, Slavia Christiana, Slavia Cyrillo-Methodiana): in the author’s opinion, the Cyrillo-Methodian tra- dition shows the inadequacy of the categorizing formulas that interpret culture only from the point of view of single confessional, ethnic or institutional determinants. According to Mikołajczak, it would be more appropriate to single out categories which, without claiming to embrace all the wealth of historical reality, may integrally bring together both, the cultural and the religious levels of that experience, and at the same time may take their distance from the model of the two opposed Slaviae. Such categories instead should take the point of view of the Cyrillo-Methodian oecumene as their own in order to find what unites the Slavic countries and binds them to Europe. Mikołajczak formulates these two categories as Latinitasand Cyrillianitas. While the former is not new in scholarly literature, the latter is understood by the author to includee not only the most ancient experience of Slavic Christianity before the schism and the definitive divergence of Rome and Constantinople, but also all the subsequent phenomena that define the logos and the ethos of the culture that has developed from the seeds sown by the two brothers from Thessaloniki.This article illustrates the axiological-conceptual categories of Cyrillianitas and Latinitas, devised by the author in order to systematize the multiform and multilingual cultural legacy of the Slavic countries. Mikołajczak recalls the main interpretative categories of the Slavic cultural-historical legacy (Slavia Latina, Slavia Orthodoxa, Slavia Orientalis, Slavia Occidentalis, Slavia Romana, Slavia Christiana, Slavia Cyrillo-Methodiana): in the author’s opinion, the Cyrillo-Methodian tra- dition shows the inadequacy of the categorizing formulas that interpret culture only from the point of view of single confessional, ethnic or institutional determinants. According to Mikołajczak, it would be more appropriate to single out categories which, without claiming to embrace all the wealth of historical reality, may integrally bring together both, the cultural and the religious levels of that experience, and at the same time may take their distance from the model of the two opposed Slaviae. Such categories instead should take the point of view of the Cyrillo-Methodian oecumene as their own in order to find what unites the Slavic countries and binds them to Europe. Mikołajczak formulates these two categories as Latinitas and Cyrillianitas. While the former is not new in scholarly literature, the latter is understood by the author to includee not only the most ancient experience of Slavic Christianity before the schism and the definitive divergence of Rome and Constantinople, but also all the subsequent phenomena that define the logos and the ethos of the culture that has developed from the seeds sown by the two brothers from Thessaloniki

Ad rem, czyli ku nowej recepcji antyku w ponowoczesnym świecie

This article presents the shift in the ontological status and function of Ancient Greek and Roman cultural heritage undergone by Western civilization in the last decades of the twentieth and early twenty-first centuries. Antique tradition has since ceased to be transmitted simply as a system of ideas, values or role models, which was successively actualized in the process of its reception. In the post-modern consciousness, Ancient Greek and Roman heritage began to be understood as an individual collection of objects, consumed by society and adapted for the implementation of specific aims and aspirations. This shift consequentially results in the obsolescence of the investigative methodologies used in the study of the reception of antiquity, which have been adapted so far, and thus challenges us to search for more adequate ways of description and analysis of this cultural phenomenon. In light of this, the article presents a new understanding of the reception process and postulates a new research method, referring to the categories of speculative realism, theory of metadesign and the concept of Actor Network Theory (ANT).This article presents the shift in the ontological status and function of Ancient Greek and Roman cultural heritage undergone by Western civilization in the last decades of the twentieth and early twenty-first centuries. Antique tradition has since ceased to be transmitted simply as a system of ideas, values or role models, which was successively actualized in the process of its reception. In the post-modern consciousness, Ancient Greek and Roman heritage began to be understood as an individual collection of objects, consumed by society and adapted for the implementation of specific aims and aspirations. This shift consequentially results in the obsolescence of the investigative methodologies used in the study of the reception of antiquity, which have been adapted so far, and thus challenges us to search for more adequate ways of description and analysis of this cultural phenomenon. In light of this, the article presents a new understanding of the reception process and postulates a new research method, referring to the categories of speculative realism, theory of metadesign and the concept of Actor Network Theory (ANT)

The Role of Bees and Beeswax in Creating Glagolitic Letters

The article shows what role the writing instruments, in particular wax tablets, used by St. Cyril the Philosopher, could play in shaping the material form of Glagolitic writing. In this research approach, writing is treated not only as a system of abstract signs, but also as their factual figure formed by a tool on a writing material. In the case of the Glagolitic alphabet, its creation was therefore both a mental and physical process involving objects such as wax tablets. The ease of engraving the shapes of new letters on a soft surface and the possibility of repeatedly erasing them allowed Cyril to experiment with their forms without consuming valuable parchment. Therefore, this process depended mainly on the material properties of the wax produced by honeybees, which was used to cover the wooden tablets designed for writing with a stylus. In this way, these insects participated in the creation of the material dimension of Slavic writing, on a par with people who took the stick from them, choosing the wax from the hives to further process it. This proves that Cyril did not force the Glagolitic letters formed in his mind onto passive material, but that beeshaped, writing wax affordances actively cooperated in this process.The article shows what role the writing instruments, in particular wax tablets, used by St. Cyril the Philosopher, could play in shaping the material form of Glagolitic writing. In this research approach, writing is treated not only as a system of abstract signs, but also as their factual figure formed by a tool on a writing material. In the case of the Glagolitic alphabet, its creation was therefore both a mental and physical process involving objects such as wax tablets. The ease of engraving the shapes of new letters on a soft surface and the possibility of repeatedly erasing them allowed Cyril to experiment with their forms without consuming valuable parchment. Therefore, this process depended mainly on the material properties of the wax produced by honeybees, which was used to cover the wooden tablets designed for writing with a stylus. In this way, these insects participated in the creation of the material dimension of Slavic writing, on a par with people who took the stick from them, choosing the wax from the hives to further process it. This proves that Cyril did not force the Glagolitic letters formed in his mind onto passive material, but that beeshaped, writing wax affordances actively cooperated in this process

Kilka uwag o języku i kontekście kulturowym Diariusza podróżnego hetmana Filipa Orlika

The article’s subject of interest is the language of the Travel Diary written by the Cossack hetman Pylyp Orlyk from 1720 to 1732 during a trip from Stockholm to Istanbul. The article refers to the so-called “macaronisation”, i.e. the saturation of the text with Latin and/or Italian words and borrowings from other languages, typical of Polish texts of the Baroque period. A large part is devoted to Turkish words because a significant part of Pylyp Orlyk’s journey went through the lands belonging to the Ottoman Empire in the eighteenth century.The article’s subject of interest is the language of the Travel Diary written by the Cossack hetman Pylyp Orlyk from 1720 to 1732 during a trip from Stockholm to Istanbul. The article refers to the so-called “macaronisation”, i.e. the saturation of the text with Latin and/or Italian words and borrowings from other languages, typical of Polish texts of the Baroque period. A large part is devoted to Turkish words because a significant part of Pylyp Orlyk’s journey went through the lands belonging to the Ottoman Empire in the eighteenth century

New forms of radionuclide therapy with ^{90}Y in oncology

BACKGROUND: Currently, there is growing interest in the use of the beta emitter 90Y in systemic therapy in oncology. For successful therapy, an appropriate ligand is chosen to carry the isotope to the place of its action. As well as performing this function, the type of the ligand influences both the course and the side effects of the treatment. For RIT of lymphomas, bone marrow becomes the critical organ; in NET patients treated with labelled somatostatin analogues, increased kidney irradiation can occur. The aim of this study was to evaluate the side effects of therapy using 90Y associated with different ligands, depending on the charge to critical organs after treatment in two groups of patients: those with neuroendocrine tumours and those with non-Hodgkin's lymphomas. MATERIAL AND METHODS: 32 patients with histopathologically confirmed NET treated with 90Y-DOTATATE (7.4 GBq/m2 cumulative dose) and 30 NHL patients treated with 90Y-ibritumomab tiuxetan (1200 MBq max dose) were enrolled in the study. The kidney function and changes of blood indices were assessed during the course of the therapy. RESULTS: 59% of NET patients treated with 90Y-DOTATATE displayed transient reduction of blood indices, the largest after cycles III and IV of therapy. After 5 months an increase in creatinine level was noticed, but no statistically important changes in creatinine level and GFR were observed. In the group of patients with NHL, the change of haematological indices after RIT concerned mainly PLT, ANC and WBC. The reduction of the average PLT and WBC values started in the first weeks after the treatment application, reaching nadir in the 6th week and 8th week, respectively. No life threatening infections were observed in either group of patients. CONCLUSIONS: After treatment with the use of the 90Y radionuclide, no significant treatment toxicity, including disorders involving the critical organs for both types of therapies, was found in the groups of neuroendocrine tumour and non-Hodgkin's lymphoma patients

„The Christian Dionysus” – a cult of Saint Tryphon in Kavadarci

The article deals with the Orthodox cult of Saint Tryphon in the Balkans, focusing mainly on the liturgical and ritual holiday held in Bulgaria on the 1st, and in Macedonia on the 14th of February. The analysis of these cases has been carried out on the basis of the field study conducted in 2016 in Kavadarci and Negotino towns, belonging to the winery region of Tikves. The environment for that research was set by the Greek tradition of celebrating the Dionysus holidays, particularly the Lenaia. All the documentation collected by the authors include the following manifestations of the cult: 1. Liturgy and Orthodox Church rituals, 2. Rituals conducted in the winaries, 3. Ludic forms of Saint Tryphon’s cult. On the basis of this material, it has been attempted to reconstruct the course of the ceremony in the historical, religious and ethnographical aspect. The conclusions drawn from this study make it possible to understand that many Christian elements of the celebration in honor of Dionysus refer to the pagan traditions adjusted to the Orthodox or ritual needs. It proves the longevity of ancient tradition in the contemporary Balkan folklore and also makes it applicable in the comparative research concerning cultural sciences in their broadest scope