Advanced Technology from and for Basic Science: Superconductivity and Superfluid Helium at the Large Hadron Collider

Inaugural Lecture of the Academic Year 2007-2008 - Politechnika Wroclawska/Wroclaw University of Technology - 2 October 2007 Translated in Polish by Maciej Chorowski - Wroclaw University of Technolog

Ideał bezżeństwa "synów przymierza" - bnay qyama w polemice z judaizmem w "Mowach" Afrahata

Toute l’oeuvre d’Aphraate (260/270 – env. 345) a été adressée aux bnay qy%- m% („membres de l’Ordre”). Ils formaient une catégorie „prémonastique” dans l’Église de Perse du IV s. Ancrée dans l’ascèse radicalle pourtant évangelique leur vie souscitait des controverses et des discussions avec le judaïsme babylonien. Dans l’Éxposé contre les juifs sur la virginité et la sainteté (XVIII), mais aussi dans l’Éxposé des membres de l’Ordre, le Sage combat la critique du judaïsme qui a rejeté le célibat chrétien en le jugeant comme une répudation de la fécondité et la bénédiction du Créateur. Aphraate s’attache à montrer ce jugement d’être faux et fallasieux. Dans son argumentation il donne une immense série d’exemples scripturaires. En utilisant les procédés traditionelles d’analyse des textes le Sage conteste les résultats des interprétations juives. L’objectif essentiel de cette polemique c’est d’approfondir le sens et la motivation de la virginité chez les „membres de l’Ordre”

Rola i znaczenie "córek przymierza" w Kościele perskim IV i V wieku

The unequivocal negative role o f w omen, described as "harp" o f satan, find i ts substraturn in the anthropological concept o f Afrahat, which is based on a hierarchy o f the virtue of creatures. The mistrust of women did not flow from "ontological motives", but from the practical considerations which were ber source (Guillaumont). Faithfulness to the biblical concept of creatures does not allow the complete negation o f the value o f w omen although, in the specific advice given to the "athletes" the theoretical opinions on this subject were caused to undergo various modifications. In these circumstances there was evidence o f a radical stance in the sage in his appraisement o f women, the principle of the degrees of good in creatures would be: all the works o f God are good, but som e are worse. It is not without good reason that the fact remains, that the uncompromising attitude to women is most frequently found in the Demonstrations on the Sons o f the Covenant and On Virginity and Hołiness, w hi ch touch on the themes o f virginity and celibacy

Nowina wspaniała… Boguryma Polskiego na tle tradycji — skrzydlate frazy biblijne

This study focuses on a rhymed adaptation of the four gospels, Jezusa Chrystusa Zbawiennego Pana Nowina Wspaniała wierszem rozgłaszana [Jesus Christ the Saviour and the Lord’s Gospel Most Magnificent in verse], published in Krakow in 2017 by Antoni Gazda under the pseudonym of Bogurym Polski. Subject to discussion are selected conventionalized constructions representing quotation variants: continuous linguistic units and textual sequences of different text genre status (biblicisms in the broader sense), established in the Polish language and disseminated in social discourse, e.g. like sheep without a shepherd; the harvest is plentiful, but the labourers are few; no one can serve two masters; you cannot serve God and mammon; friend, go up higher; come to me, all you who labour and are heavy laden, and I will give you rest; learn from me; for I am gentle and lowly in heart; my yoke is easy and my burden is light; for all things are possible with God; by their fruits you shall know them; in my Father’s house are many rooms; even now the axe is laid to the root of the trees. The biblical phraseology treated as one of the basic exponents of the Polish biblical style in Bogurym Polski’s work is preserved on a general scale, which can be interpreted as a general indication of compliance with the hieratic translation tradition. Individual modifications of biblicisms are those necessitated by the poetic form of the work. The basic types of change are addition of component(s) and changes in word order

Eros paidikos vs. female love in Plutarch’s Amatorius and Lucian’s Amores

In this paper, I examine the debate between advocates of male and female love in two works dedicated to this subject: Plutarch’s Amatorius (Dialogue on Love) and Lucian’s Amores (Affairs of the Heart). Plutarch, drawing on Platonic tradition, accepts and praises eros paidikos, but he condemns homosexual intercourse as an act of hybris. On the other hand, Plutarch rejects traditional Greek prejudices against women and glorifies marriage as the highest form of human relationship: he argues that conjugal love contains both the lifelong friendship and sexual relations which are a source of mutual kindness, respect and affection. In Lucian’s work the defender of pederasty, portraying it as a spiritual relationship and a mark of advanced cultural evolution, wins the debate; but in the last part of dialogue moral demands of sexual restraint in pederasty are mocked, and sexual pleasure is called “a mediator of friendship”

[“Eternalised up to the Horizon”. Stanisław Barańczak’s Middle Ages

The article provides an interpretation of Middle Ages, a poem from Stanisław Barańczak’s debut publication Facial Corrections (1968). Focussing on the way that numerous examples of zeugma and syllepsis are used, the author argues that this poem, which was probably inspired by the first Polish publication of the Waning of the Middle Ages by J. Huizinga, was created through the poet’s reflections on the structure of messianic time (kairos). As such it can be seen as both a polemic with materialism and a criticism of Christianity. In this way Middle Ages proves to be the first of post-secular Barańczak’s poems which herald the wealth of spiritual explorations in his later works

Świadomość społeczna chłopów w opinii ziemiańskiej (Królestwo Polskie przed powstaniem styczniowym)

Zadanie pt. „Digitalizacja i udostępnienie w Cyfrowym Repozytorium Uniwersytetu Łódzkiego kolekcji czasopism naukowych wydawanych przez Uniwersytet Łódzki” nr 885/P-DUN/2014 zostało dofinansowane ze środków MNiSW w ramach działalności upowszechniającej naukę

Przekaz informacji na temat starcia pod Hodowem 11 czerwca 1694 r. Propaganda dworska Jana III?

In May 1694, Polish royal court, residing in Żółkiew in Red Ruthenia, received information about Tatars’ preparation for the attack on the Commonwealth. At this time, the main Ottoman army, supported by Crimean Tatars, was due to start operations against the Imperial forces. Because of this, the raid against Red Ruthenia was to be executed by Nogai Tatars from Budjak. The main aim of their operation was to deliver supplies to the fortress of Kamianets-Podilskyi and to proceed with a diversionary attack against Poles. By June both King Jan III Sobieski and the local population of Ruthenia were already aware and concerned with an incoming attack. Polish army wasn’t ready and the enemy forces were estimated at 30.000 men. The Horde’s attack took four days, and occurred between the 8th and the 11th of June. Later Poles claimed that their proper deployment of their forces and Tatars’ failure in obtaining large number of captives forced them to retreat. During their march towards Kamianets, Tatars’ vanguard was attacked by Polish cavalry from fortresses of Trenches of Holy Trinity (Okopy Świętej Trójcy) and Earthwork of Holy Mary (Szaniec Panny Marii). Outnumbered, Polish force led by Konstanty Zahorowski, retreated to Hodów village, where for a few hours it managed to defend themselves against Tatar attacks. Unable to break through the strong defence, Tatars ceased their attacks and called the retreat. The royal court decided that Zahorowski’s action was crucial in stopping the raid of 1694, therefore it was used as part of propaganda action before Sejm of 1695. King Jan III Sobieski was unable to convince a majority of his subjects, that Hodów was a great success, though. Only nowadays the battle of Hodów gained massive popularity, as many people are indiscriminate in reading information about 400 Polish defenders stopping attacks of 40.000 Tatars.W maju 1694 r. do dworu polskiego, który rezydował w Żółkwi na Rusi Czerwonej, docierały informacje, że Tatarzy najadą na Rzeczpospolitą. W tym czasie główne siły tureckie oraz Tatarzy z Krymu szykowali się do podjęcia działań przeciw wojskom cesarskim. Do najazdu na Ruś przygotowano natomiast Tatarów nogajskich z Budziaku. Ich celem było dostarczenie zaopatrzenia do twierdzy kamienieckiej i dokonanie napadu dywersyjnego. W czerwcu król, elity oraz mieszkańcy Rusi wyraźnie obawiali się wrogich działań. Wojska Rzeczypospolitej nie były przygotowane, a siły najeźdźców obliczano aż na 30 tys. ludzi. Pochód ordy trwał zasadniczo 4 dni, od 8 do 11 czerwca. Strona polska po zakończeniu najazdu rozgłaszała, że dobre rozmieszczenie wojska koronnego i niepowodzenia Tatarów w uzyskaniu dużej liczby jeńców zmusiły ich do odwrotu. W trakcie wycofywania się pod Kamieniec straż przednia ordy została zaatakowana przez chorągwie jazdy z Okopów św. Trójcy i Szańca Panny Marii. W wyniku przewagi liczebnej przeciwnika, jazda dowodzona przez Konstantego Zahoroskiego wycofała się do wsi Hodów, gdzie przez kilka godzin odpierała tatarskie ataki. Przeciwnik, nie mogąc przełamać twardej obrony, zdecydował się odejść spod Hodowa i ruszył dalej w drogę powrotną. Na dworze królewskim uznano, że obrona ludzi Zahorowskiego miała kluczowe znaczenie dla odparcia najazdu wiosennego 1694 r., dlatego wykorzystano ją w akcji propagandowej przed sejmem 1695 r. Królowi nie udało się przekonać większej części społeczeństwa, aby uznała bój pod Hodowem za wielki sukces w wojnie z Portą. Dopiero współcześnie starcie pod Hodowem zyskało popularność wśród wielu ludzi, którzy zupełnie bezkrytycznie podchodzą do informacji, że 400 obrońców odparło atak aż 40 000 Tatarów

Staropolskie struktury i satyry menippejskie. Próba typologii gatunku

In the article Old Polish satires and menippean structures. An attempt at a typology of the genre the author took up the subject of the possibility of existence of this kind of satire derived from the antique tradition. Thus, what needed to be more precisely explained was the incoherent theoretical classification of ancient menippean satires and their influence on the later texts. An attempt at ordering the hitherto statements on the subject by scholars (among other M. Bakhtin, N. Frye, D. Shanzer, H. Rikonnen, K. Korus, R. Piętka and J. Styka) was enriched with a not well known German studies, especially Stefan Trappen's important book. The outline of the background of antique tradition of the genre allowed a wider view at the 17th and 18th century texts (old Polish texts) amongst which menippean satires can be found. On the grounds of native history of literature a division appeared to be indispensable into texts which either formally or actually belong to this genre, thus to the menippean structures and satires. The form of prosimetrum which characterises, among other things, Cadka Hrycia z Fortuną [Hryd's chat with Fortune] by J.S. Herburt or Something New... by Ł. Opaliński does not necessarily become the only constitutive genological feature of mennipea. Tracking the presence of the menippean satire in old literature ended with the observation of 4 important works: Żona wyćwiczona [A Well-trained Wife], Złote jarzmo małżeńskie [The Golden Yoke of Marriage], Corzka wolność młodzieńska [The Bitter Freedom of Youth] and Małpa-człowiek w cnotach, obyczajach i kroju [The Monkey in virtues, customs and clothes]. The suggested inter-genre division into satires and structures allows to see the ties which join Polish literature with European traditions, and at the same time takes into account their distinctness. The standard example of this is a form of a manippean letter (among others, often found in I. Krasicki's works), noted as an aftermath of menippea. The article fits within the current of philological studies on the menippean satire, which has been undertaken only recently.In the article Old Polish satires and menippean structures. An attempt at a typology of the genre the author took up the subject of the possibility of existence of this kind of satire derived from the antique tradition. Thus, what needed to be more precisely explained was the incoherent theoretical classification of ancient menippean satires and their influence on the later texts. An attempt at ordering the hitherto statements on the subject by scholars (among other M. Bakhtin, N. Frye, D. Shanzer, H. Rikonnen, K. Korus, R. Piętka and J. Styka) was enriched with a not well known German studies, especially Stefan Trappen's important book. The outline of the background of antique tradition of the genre allowed a wider view at the 17th and 18th century texts (old Polish texts) amongst which menippean satires can be found. On the grounds of native history of literature a division appeared to be indispensable into texts which either formally or actually belong to this genre, thus to the menippean structures and satires. The form of prosimetrum which characterises, among other things, Cadka Hrycia z Fortuną [Hryd's chat with Fortune] by J.S. Herburt or Something New... by Ł. Opaliński does not necessarily become the only constitutive genological feature of mennipea. Tracking the presence of the menippean satire in old literature ended with the observation of 4 important works: Żona wyćwiczona [A Well-trained Wife], Złote jarzmo małżeńskie [The Golden Yoke of Marriage], Corzka wolność młodzieńska [The Bitter Freedom of Youth] and Małpa-człowiek w cnotach, obyczajach i kroju [The Monkey in virtues, customs and clothes]. The suggested inter-genre division into satires and structures allows to see the ties which join Polish literature with European traditions, and at the same time takes into account their distinctness. The standard example of this is a form of a manippean letter (among others, often found in I. Krasicki's works), noted as an aftermath of menippea. The article fits within the current of philological studies on the menippean satire, which has been undertaken only recently