Academic literature on the topic 'Distinguished fellow countrymen'

The article analyzes the everyday communication of Chinese students in the Far East of the Russian Federation. The empirical data are based on two studies conducted by the staff of the Institute of the East, Higher Education Research Institute of Harbin Institute of Technology and the Interdepartmental sociological laboratory of The Institute of Finances and Economics of North-Eastern Federal University in 2017 and 2019. The methodological approach of the research, based on the theory of social space, allows us to conventionally distinguish the educational field and types of neighborhood subfields. As a structure of such fields of everyday communication in a foreign ethnic environment, the following are identified: the duration of students’ stay depending on educational programs, the level of Russian language proficiency, place of residence, roommates in a dormitory, the level of material well-being of the students’ family. Of course, it is by no means denied that the main tone in the life of students is set by the cognitive environment of the learning process. The data obtained make it possible to conditionally distinguish three types of neighborhoodhousehold subfields in the everyday extra-curricular life of students: the first can be attributed to students living with their compatriots, some of whom, having quickly adapted to local conditions, may experience difficulties in mastering the Russian language, respectively, and in general in study. The second type may include respondents who have expressed a desire to live with representatives of the local student community for closer contact with them in order to better master the Russian language. Of course, they experience difficulties at the initial stage of adaptation, which can then be compensated for by the achievement of the set goal, good command of the Russian language, the establishment of friendly relations, not only with roommates, etc. The third type can be formed by those who initially have mastered the Russian language at a sufficient level, who can communicate and study in Russia without any problems. They can live both with their fellow countrymen and with Russian students. It is necessary to urgently transfer this painted part of the Annotation.

Abstract The article aims at answering three complementary questions – why the implementation of the Lutheran idea of Christian renewal was possible by means of the German tongue alone; how the language can get beyond its merely communicative and descriptive purposes; and finally when can the performative analogy between speaking and being become essential for the language itself? Consequently, it discusses Luther’s concept of language as the primary vehicle for cultural change in terms of religion and confession, the socio-political agenda and national aspirations. Such a concept involved a great deal of theoretical considerations regarding pragmatic and most of all performative effectiveness of language, that altogether enabled Luther to provide his fellow-countrymen with a language which was culturally self-assertive, founded upon usage rather that abstract rules, and therefore understandable to common men, measurably affecting their way of being. For that reason Luther’s educational aims and his reform of divine worship, being the direct beneficiaries of that discovery, were taken into consideration, together with their social impact on the new cultural modes of comprehending the qualities that distinguish one community from another. Accordingly, the article discusses the language discovered by Luther (Hochdeutsch) as a cultural understructure having an effect on every feature that defines Lutheranism (and the Lutheran collective identity in particular) in respect of politics, religion, values and knowledge. For such a language, more than anything else, was able to take all the German peculiarities into account, and to make Germans finally capable of overcoming the spiritual and corporeal supremacy of the Roman Latin (lingua Romana). A closer insight given here into a pre-Lutheran period of that Roman-German cultural encounter leaves no doubt that Luther himself was often following the footsteps of fifteenth-century German humanists like Jakob Wimpfeling, Rudolph Agricola and Conrad Celtis. Although Germans “are and must remain beasts and stupid brutes,” as Luther declared, nonetheless language, by means of education, and divine worship could finally liberate those beasts from Roman-Latin standards, that is from a foreign way of speaking and being.

On the history of mountain-related topics in Czech literature: František Palacký and Milota Zdirad PolákThe literature of the Czech national revival produced a unique type of cestopis travel account, which, from a Polish point of view, could be regarded as an equivalent of accounts of Polish Romantic travels of fellow countrymen across their country. In the Czech literature we can distinguish a clear thematic group associated with the Karkonosze mountains. It includes M.S. Patrčky’s O Krkonošských horách 1823, Josef Myslimír Ludvík’s Myslimír, po horách krkonošských putující 1824, Karel Slavoj Amerling’s Cesta na Sněžku 1832, Karel Hynek Mácha’s Pouť Krkonošská 1833–34, František Tomsa Přátelské dopisy z cesty na Sněžku 1845, Josef Frič’s Cesta přes Friedland na Krkonoše 1846, and Karel Hanuš’s Cesta na Sněžku 1847. These works testify to an expansion of themes tackled by literature during the so-called national revival. Characteristic forms of the period conformed to the Classical, pre-Romantic and Romantic conventions. One of the most interesting themes tackled by literature in those days were the mountains. In line with the spirit of national revival, the Czech cult of the domestic was expressed in the linking of the homeland and its landscape with important aspects of Czech national identity. This convention of referring, as means of self-identification, to spatial symbolism and its vocabulary was visible in the Czech and Slovak culture in several aspects. The vocabulary of Czech national symbols now included the Karkonosze mountains, Šumava or the Bohemian Forest, the Tatras and the Blanik hill. František Palacký referred to landscape-linked symbolism in his ode Na horu Radhošť, added to his youthful work, written together with Pavel Josef Šafařík, Počátkové českého básnictví obzvláště prosodie 1818. The poem formally served as an example illustrating theoretical analyses of poetry included in the study in question. Using the fact that Radhošť was a mountain in Moravia, Palacký included the mountain as a motif in a rather unique founding myth associated with the local Moravian patriotism. Thus mountains became a representative motif of the literature of the Czech national revival. When it comes to Czech poetry, mountain motifs were introduced into it on a broader scale for the first time by Milota Zdirad Polák Matěj Polák, 1788–1856 in his descriptive poem Vznešenost přírody 1819. Polák’s novelty lay in his introduction into Czech literature of a new genre, descriptive poem, as well as linguistic experiments neologisms thanks to which he developed his own poetic language. Using the category of the sublime as a tool to interpret the natural phenomena he described, Polák sought to demonstrate the richness of the forms of the world, their complexity and diversity. That is why the catalogue of motifs he used is vast. It accorded an appropriate place to the mountains with a brave attempt to concretise their motif: fragments of the poem deal with the Alps, a description of the Karkonosze mountains is highlighted and there is also a motif of volcanic eruption. Undoubtedly the most interesting and artistically the most valuable is an extensive fragment of the poem devoted to the Karkonosze mountains. The fear of the horror of high mountains, the Alps, described in the poem, found its equivalent in the writings of Jan Kollár 1793–1852, who presented his emotions associated with his stay in the Alps in an account of an 1841 journey to Italy Cestopis obsahující cestu do Horní Italie a odtud přes Tyrolsko a Bavorsko, se zvláštním ohledem na slavjanské živly roku 1841 konanou, Budin 1843. Both writers, Polák and Kollár, were hugely impressed by the mountains, but this did not lead to any Romantic reflection on their part.

Ця біографія дійсно варта уваги. Біографія одного з небагатьох ветеранів, який пройшов тернистими шляхами своє життя, завжди прагнув допомогти оточуючим, а зараз, на 87-му році життя висловлює свої думки на аркушах паперу та завжди відвідує шкільні та інші заходи у своєму селищі. Люди часто запрошують його на такі збори, щоб почути спогади поета. При цитуванні документа, використовуйте посилання http://essuir.sumdu.edu.ua/handle/123456789/7538

John Ireland was the most distinguished Scottish theologian of the fifteenth century. Significantly, his own theology was deeply impacted by that of John Duns Scotus, whom he was proud to acknowledge a fellow countryman. This chapter discusses Ireland’s theology, focusing on his transformation of key Scotist motifs. It reveals Ireland’s profound debt to a Scotistic pattern of perfect-being theology, both directly and indirectly through the mediation of Ramon de Sabunde, the controversial fifteenth-century member of the school of Ramon Lull. It also positions his complex discussion of grace and free will as a pastoral via media between an Augustinian-Scotist and Ockhamist account of predestination. Overall, Ireland’s distinctive theological synthesis represents a creative response to some of the key debates of late medieval theology, and one whose influence was felt on the next generation of Scottish theologians.