The development of the modern democratic society depends upon the successful integration of main democratic values in all its spheres, including education. Schools are faced with these challenges as well. The main role in the process of school change is given to the school principal, who is the leader of every innovation in school. One out of many types of school leadership is called democratic school leadership. One of the goals of such leadership is the development of school culture that (...) is based on democratic values and practices. Further on, the development of democratic school leadership opens an opportunity for students and teachers to gain knowledge an develop skills needed for them to become active citizens in their communities. The main purpose of this paper is to analyze the existing literature in the field of democratic school leadership. Special focus is on the theoretical and practical operationalization of the democratic school leadership as it is presented the literature. Further, we shall analyze the possible answers to the questions of why and how to develop the democratic school leadership, and what is its role in the development of the democratic school community. (shrink)

This paper describes research into the development and characteristics of particular qualities of democratic school culture and democratic school management in primary schools. The research involved 651 teachers from the City of Zagreb and Zagreb County. Research involved a survey that used a questionnaire containing the Instrument for measuring characteristics of democratic school management and the Instrument for measuring the characteristics of democratic school culture. Overall, the results show that teachers perceive management in their schools as moderately democratic to very (...) democratic. Rating the characteristics of school culture, teachers note the moderate development of both democratic and non-democratic characteristics of school culture; however, they more greatly consider their own school culture to possess democratic characteristics. Teachers at the beginning of their careers and those employed in schools whose current headmaster has been in his/her position less than five years perceive higher levels of democratic school management. Teachers employed in suburban or small schools perceive higher levels of characteristics of democratic school culture. (shrink)

Author: Jedliński Marek Title: WESTERN CULTURE THROUGH THE EYES OF RUSSIAN ROMANTICS. ON CAPITALISM AND RATIONALISM (Kultura Zachodu oczami romantyków rosyjskich. Rzecz o kapitalizmie i racjonalizmie) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 373-383 Keywords: RUSSIAN ROMANTIC, WESTERN CULTURE, CAPITALISM, RATIONALISM Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The article presents Russian Romantics’ reflections on Western culture, highlighting their views on capitalism and rationalism. Russian thinkers regarded farewell with religious outlook (...) and the associated development of capitalism as unambiguously negative. According to them, capitalism led to egocentric perception of reality and finally to demise of culture. They called capitalism ‘a contemporary form of barbarism’ as it encouraged fighting and increased the desire to possess. They claimed it would precipitate an acute crisis resulting in regression of civilization. The capitalism-induced process of degradation of Western culture was accelerated by the affirmation of reason. Rationalism limited human freedom. The views were expressed in the oeuvre of the poet Alexei Khomakov and of the historians Stepan Shevyriov and Mikhail Pogodin, as well as, in a more structured manner, in Vladimir Odoyevsky’s novel titled ‘Russian Nights’ (1844). (shrink)

Author: Zaporowski Andrzej Title: CULTURE AND CAUSALITY (Kultura a przyczynowość) Source: Filo-Sofija year: 2011, vol:.12, number: 2011/1, pages: 279-289 Keywords: CULTURE, CAUSALITY, ACTION, EVENT, SYMBOLIC RELATIONSHIP Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The essay addresses the problem of how to link culture and causality. The starting point is an appeal to J. Kmita’s socio-regulative conception of culture where culture is given in terms of the propositional attitudes communally defined. Since human (...) actions are physical events, one can ask if they can enter into the causal relationship with other physical events. The problem is that this relationship is given to an agent through the cultural mediation. The mediation in question is possible due to the symbolic relationship embedded in the so-called symbolic sphere presupposed by Kmita’s conception. The causal relationship is therefore derived from the symbolic relationship. It is also the communal language which expresses the attitudes in question that is of a symbolic nature. Kmita’s conception then allows one to understand not only the communal nature of culture. It also shows how the human beings culturally defined live in a world of causality. (shrink)

The article brings up the problem of making use of trust in organization management. Modern organizations and the conditions of their functioning enforce some inevitable changes in different areas of their activity. An attempt at adapting to these changes may be shaping trust culture and an opportunity to use this tool in organization management. The article contains elements of trust theory as well as organizational culture theory. It also presents an effort put into defining the guidelines for organization management concerning (...) the trust culture shaping (on the basis of a theoretical model) and positive aspects of trust existing in an organization as well as a possibility of using it in management science as an effective tool. (shrink)

'Culture’. The Work for Choir and Orchestra. Music as an Organon for the Structural Analysis of Myth.

Kao i sva živa bića, čovjek je djelomično genetski predodređen, tj. određen i prije nego što se u potpunosti razvije kao ljudsko biće. Ali ono što čovjeka bitno razlikuje od svih nam poznatih živih bića, jest upravo to što je, u odnosu na njih, njegova predodređenost bitno manje u-rođena, a znatno više pri-rođena. A to znači da su ljudi u odnosu na druge žive vrste manje predodređeni na genskoj, a više na memskoj, upravo kulturnoj razini. Kulturni, a to znači povijesno (...) oduhovljeni okoliš u koji se djeca rađaju i koji zatiču pri-rođenju bitan je čimbenik njihova daljnjeg razvitka. Stoga se čovjek i ne rađa kao čovjek, nego kao dijete koje čovjekom tek mora postati. Za razliku, naime, od bićâ koja već pri rođenju imaju sve bitne odlike svoje vrste i koja se stoga mogu razvijati i uzgojem, tj. poticanjem na rast i pridizanjem onoga što im je biološki već dano, djeci je za ljudski razvitak potreban odgoj koji će ih tek uvesti u određenu kulturu kao njihov duhovni – i samo takav istinski ljudski – zavičaj. Čitavo čovjekovo biće, dakle i ono tjelesno, raste u duhu određene kulture i izrasta iz njega. Kako i koliko kultura određuje čovjeka – predmet je ove rasprave.As all other living beings, man is partially genetically predisposed, that is, determined even before it completely develops as a human being. However, the thing that differentiates man from all other known living beings is the fact that, compared to them, his predisposition is significantly less natured, and significantly more nurtured. This means that humans compared to other living species are less determined on a genetic, and more on a memetic, cultural level. Cultural, meaning a historically spiritualized environment, children are born into and find with birth, is an important factor of their further development. Thus, humans are not born as humans, but as children that have yet to become human. Namely, unlike the beings that have all the important characteristics of their species at birth, which are thus able to develop through breeding, that is, through encouragement of growth and nurturing of what is biologically given, for human development children need raising that will only introduce them into a specific culture as their spiritual – and truly human – environment. The entire human being, including the physical, grows up in a spirit of a specific culture and springs from it. How and how much culture determines man is the topic of this discussion. (shrink)

Celem artykułu jest omówienie roli filozofii we współczesnych społeczeństwach zachodnich. Autor nie zgadza się z tezą Richarda Rorty’ego, według której filozofia jest bezużyteczna, jeśli chodzi o współczesne problemy społeczno-polityczne. Amerykański filozof twierdzi, że jeśli ktoś jest antyesencjalistą, to nie powinien oczekiwać od filozofii żadnego porządku w sprawach publicznych. Autor artykułu stara się dowieść, że można zaakceptować antyesencjalizm i antyfundacjonalizm Rorty’ego, a jednocześnie odrzucić jego poglądy na rolę filozofii.

Predmet rasprave bit će antropološki pristup mjestu kulture u procesu humanizacije čovjeka: koje su dobrobiti razvoja modernoga doba i koji se problemi javljaju u postindustrijskoj i još uvijek tehnološkoj civilizaciji? Što se promijenilo s obzirom na fundamentalnu ulogu kulture u ljudskom svijetu: a) kad je kultura postala industrijski proizvod u smislu »masovne kulture«, i b) pod utjecajem postmodernog relativizma ? Posljedice tih promjena analizirat će se s gledišta supstancijalnih ljudskih mogućnosti kao što su kreativnost i imaginacija, osnove referenci koje (...) se tiču smisla života, multidimenzionalna priroda strukture ljudskoga karaktera, sloboda ličnosti naspram vulgariziranog individualizma, itd. Postavlja se zaključno pitanje: je li kultura postala potčinjena ekonomizmu ili politici, umjesto da bude njihova osnova? (shrink)

Nowoczesne przedsiębiorstwa są bytami w szczególny sposób narażonymi na cyberzagrożenia powiązane z _metodami _inżynierii społecznej, szeroko wykorzystywanymi przez cyberkryminalistów. Dziś środowiska firmowe muszą niemalże na co dzień mierzyć się z próbami kradzieży danych opartymi na wielu pochodnych współczesnych odmian phishingu, a jednym z głównych sposobów walki z tego rodzaju zagrożeniami pozostaje w dalszym ciągu edukacja pracownicza, która przyjmować może różne formy. Człowiek z reguły określany jest jako najsłabszy element „łańcucha bezpieczeństwa” danego poprawnie skonfigurowanego systemu informatycznego. Ten stan rzeczy biorą pod (...) uwagę zarówno spółki samodzielnie przygotowujące programy edukacyjne i szkolenia dla swoich pracowników, jak i te, które przeprowadzanie tego rodzaju działań zlecają firmom zewnętrznym. Skuteczne kreowanie tzw. kultury bezpieczeństwa danej korporacji jest zadaniem niezwykle odpowiedzialnym, a przy tym wysoce nietrywialnym, a temat ten stosunkowo rzadko poruszany jest w literaturze przedmiotu. Ciągła rewizja środków i metod prowadzenia programowych szkoleń i symulacji oraz zarządzanie działaniami przyczyniającymi się do współtworzenia zdrowego środowiska firmowego w zadowalającym stopniu odpornego na zagrożenia zewnętrzne powinny zatem stanowić jeden z głównych priorytetów jednostek administrujących lokalnymi instrumentami prewencji incydentów, które mają miejsce w danej spółce. (shrink)

Čovjek je biće dijaloga, biće komunikacije, te se upravo na ovome području najuočljivije manifestiraju znakovi moguće krize. Cornelio Fabro, analizirajući komunikacijsku situaciju današnjeg čovjeka, uočava kako je tišina zamijenila govor. Razgovor sa samim sobom, bez kojega nema niti dijaloga sa drugima, supstituiran je čovjekovim pokušajem da putem umjetnosti, kulture ili filozofije uspostavi izvanjski dijalog sa svijetom koji ga okružuje. Kultura nastala u ovakvom okružju »duhovne pustinje«, kako kaže Fabro, također sama postaje kulturom egzistencijalno-duhovnog kolapsa.U radu se kritički propituje teza (...) po kojoj je čovjek osamljen, predan duhovno-kulturnoj pustinji isključivo zbog toga što se udaljio od svoga temelja, što prvenstveni interes njegova cjelokupnog istraživanja ne leži u području bitka i realnosti, nego u području mogućeg i virtualnog.Man is a being of dialogue, being of communication, and this is the area where signs of possible crisis most visibly manifest themselves. C. Fabro, analysing communicational situation of contemporary man, notices how silence have replaced speaking. Dialogue with him/herself, which is the condition for dialogue with others, is substituted by man’s endeavour in establishing external dialogue with the world around him/her, by means of art, culture and philosophy. Culture, made in circumstances of so called »spiritual desert«, itself becomes a culture of existential-spiritual collapse.This article critically examines thesis on man’s solitude, or his/hers devotion on spiritual-cultural desert, exclusively because he/she has distanced him/heself from his/her foundations, i. e. because primary interest of his/hers does not lay in the area of Being and reality, but in the area of possible and virtual. (shrink)

In this paper, the concept of political culture is considered in reference to the notions of G.A. Almond, S. Verba and J. Rawls. It is defined as a specific educational project, which is linked to the idea of a fair, democratic and constitutional system. The author also points to potential contemporary obstacles to implementation of this project. Deepening inequalities arising from personal culture are the first threat to liberal civic education. The second threat is associated with the development of new (...) media and the related changes in the public sphere, including various forms of political and civic activity. (shrink)

Dialog Kościoła i kultury Karol Wojtyła podjął w sposób znaczący jako biskup w Krakowie i później jako papież – m.in. wtedy, kiedy powołał do życia w 1982 roku Papieską Radę ds. Kultury. Nie tylko identyfikował się z artystami, ale wręcz stał się ich duchowym przywódcą. W artykule ukazany jest ów dialog prowadzony przez biskupa Karola Wojtyłę, a następnie papieża Jana Pawła II. Czynił to podczas papieskich pielgrzymek w Polsce, spotkań z ludźmi kultury w Rzymie i świecie, na czele z jego (...) programowym wystąpieniem w UNESCO, aż po _List do artystów_. Dzisiaj wydaje się, że ten dialog pomiędzy Kościołem a kulturą jest bardzo ważny, a wręcz stanowi potrzebę chwili w życiu Kościoła. (shrink)

This paper reflects on how civic culture is shaped in consumer society. Contemporary society is now often described as a ‘consumer society’. In this society, identity and status are acquired and social inclusion or integration is considered to be achieved through participation in consumer activity.

This article assesses cultural studies and the concept of organizational culture. Cultural studies, created at the University of Birmingham, focused mostly on the analysis of culture and its connections to authority. The Centre for Contemporary Cultural Studies created its own approach to hegemony, describing it as an interaction between elites and the power-deprived rest of the society. However, this situation is widely accepted and based on common agreement. CCCS used the theory of structuralism in order to obtain further insights to (...) the origins of culture. The author also describes the theory of organizational culture in order to present the culture of an enterprise as a way for national culture to manifest itself. In addition to this, an attempt is made to look at the organizational culture from the point of view of hegemony. (shrink)

Artykuł przestawia dydaktykę KEN, koncentrując się na ukazaniu reform oświatowych charakterystycznych dla epoki oświecenia. W szczególności ukazuje specyfikę styku ówczesnej filozofii i nowożytnej nauki, stopniowo wyzwalającej się z hegemonii filozofii. Wskazuje na dominujący podówczas duch utylitaryzmu, a w warstwie metodologicznej - programowy eklektyzm. Postawa ta ujawniła się w całym szkolnictwie europejskim, a więc nie tylko we Francji, przodującej przynajmniej w zakresie deklaracji programowych, ale zwłaszcza w centralistycznie reformowanej oświacie w monarchii habsburskiej. Jest ona także właściwa tak reprezentacyjnemu świadectwu ówczesnej kultury (...) naukowej, jakim była Wielka Encyklopedia Francuska, do której nawiąże wprost KEN. W szkole europejskiej wzbogacano studium językowo-humanistyczne o kształcenie matematyczno-przyrodnicze, zachowując kurs filozofii w duchuphilosophia recen- tiorum, przynajmniej na poziomie uniwersyteckim. Filozofia ta krytycznie asymilowała elementy nowożytnej epistemologii, a zwłaszcza osiągnięcia nowożytnego przyrodoznawstwa. Podejście to było typowe dla szkolnictwa reformowanego w Rzeczypospolitej Obojga Narodów przez środowiska wyznaniowe, zwłaszcza zakon pijarów i jezuitów. Z czasem coraz bardziej upowszechni się empirystyczna epistemologia, owocująca fenomenalizmem kwestionującym możliwość uprawiania maksymalistycznie pojętej filozofii w formie nowożytnego arystotelizmu chrześcijańskiego funkcjonującego w szkole tradycyjnej. Mimo krytyki tego modelu kształcenia, presja tzw. długiego trwania tłumaczy zachowanie w szkole oświeceniowej elementów filozoficznych nawet w przyrodoznawstwie, w formie interpretacji korzystającej z kategorii substancji i jej właściwości, a nawet koncepcji duszy zwierzęcej. (shrink)