2,037 matches
-
in work organizations", Administrative Science Quarterly, 19, 1974, pp. 533-546. 193 H. S. Becker, "Notes on the concept of commitment", American Journal of Sociology, 66, 1960. pp. 32-40; J. Meyer și N. Allen, "Testing the side-bet theory of organizational commitment: Some methodological considerations", Journal of Applied Psychology, 69, 1984, pp. 372-378. 194 C. Maslach și M. P. Leiter, The truth about burnout: How organizations cause personal stress and what to do about it, Jossey-Bass, San Francisco, 1997. 195 W. B. Schaufeli și
Brandingul de angajator by Mihaela Alexandra Ionescu [Corola-publishinghouse/Administrative/900_a_2408]
-
2003Ă pentru Istanbul. Aceste diferite elemente contradictorii interzic orice concluzie definitivă asupra subiectului. Mai trebuie să se facă așadar lumină asupra efectului soare. Dacă vreți să știți mai mult DOWLING M. și LUCEY B. (2005Ă, «Weather, biorhyhms and stock returns: some preliminary Irish evidence», International Review of Financial Analysis, 14(3Ă, 337-355. GOETZMANN W. și ZHU N. (2002Ă, «Rain or shine: where is the weather effect?», Yale School of Management Working Paper. HIRSHLEIFER D. și SHUMWAY T. (2003Ă, «Good day sunshine
[Corola-publishinghouse/Administrative/1954_a_3279]
-
War I. His articles published in Glasul Țăranilor or Cultura Poporului are worth mentioning, as they were moralistic and in keeping with the teachings of the Orthodox belief. Also, Șerboianu stood out in his early years as a critic of some facts connected to the Romanian Orthodox Church. Thus in 1910, he criticized the measures taken against vagrant monks by the state authorities. Calinic I. Popp Șerboianu, a supporter of cremation At the time Șerboianu became a supporter of cremation many
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
-
supporters were publicly stigmatized for advocating the overthrow of traditions, of the church and, through these, of the very foundation of the Romanian people. Iuliu Scriban, Marin C. Ionescu, Dionisie Lungu, Ioan Popescu Mălăiești, Iulian Mihălcescu, Haralambie Rovența were just some of the personalities of the Romanian Orthodox Church who adopted such a view, among other important figures of the Romanian public life of the time (for example Nichifor Crainic and Cezar Petrescu). The country had passed a law on cremation
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
-
against the Orthodox Church regarding their error in approaching the issue of human cremation. He highlighted the fact that the Orthodox leading structures did not use the same measuring unit for various drifts from the Christian spirit of the time, some of which they even tolerated and included in their own practices. Thus, he blamed the tolerance shown towards witchcraft advertisements, smoking or other pagan habits "stabbing the heart of the deceased presumed to be a walking dead with a burning
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
-
but also in practice as he performed religious services for Christians (mostly Orthodox) who had chosen to be cremated. In recognition of his merits in the field, he became an honorary member of the cremationist society Oganj in Serbia and some of his articles were published in the journal issued by Oganj. Șerboianu systematically dismantled the arguments of the Orthodox rhetoric against cremation. For example, he argued that the Bible passage "for dust thou art, and unto dust shalt thou return
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
-
the crematorium and cremations. Such rumours spoke about the cremation of political dissidents, burning people alive, the use of body fat to produce Vaseline and make-up, movements of the body during cremation, turning human ashes into sugar and so on. Some of the rumours had been heard during confession 229. He believed them to be purely fantasy stories, encouraged by some of the priests of that time. The conclusion was that a Church with such priests was merely a lifeless body
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
-
fat to produce Vaseline and make-up, movements of the body during cremation, turning human ashes into sugar and so on. Some of the rumours had been heard during confession 229. He believed them to be purely fantasy stories, encouraged by some of the priests of that time. The conclusion was that a Church with such priests was merely a lifeless body, which no longer served the truth, but its self-interest to keep people in the darkness of ignorance. Șerboianu was particularly
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
-
The conclusion was that a Church with such priests was merely a lifeless body, which no longer served the truth, but its self-interest to keep people in the darkness of ignorance. Șerboianu was particularly indignant against the ideas spread by some priests who believed cremation would have consequences on the resurrection of the dead at the end of time, a theological error due to their ignorance and profound disbelief, in his opinion. But his cremationist belief is most clearly stated in
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
-
do for them. So, grant and respect so scrupulously and exactly the desire of your dead loved ones, if you wish to have peace of mind"231. Therefore, an Orthodox priest had to grant this desire, even if he faced some risks. Șerboianu compared the situation of a priest to that of a soldier, who, in order to save his country, had to disregard his commanding officer's orders. The public expression of his cremationist views determined various Orthodox theologians of
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
-
epidermoid cystis. Oblu N.,Wasserman L. Săndulescu Gh. Onofrei Ț. Acta neurologica Scandinavica 43, 79, 86, -1967; Polimorfismul bolii lui Lindau. Oblu N., Wasserman L., Săndulescu Gh., Stanciu A. Costachescu G., Cozma N. Rev. Neurologie și Psihiatrie nr. 31971, București; Some aspects of oncological synergism în Neurosurgery. Oblu N. Wasserman L., Săndulescu Gh., Cozma N. Obreja Th. Al IV-lea Congres European de Neurochirurgie Praga iulie 1971; Leș hematomes endocranienennes posttraumatiques chez leș enfantes. Oblu N. Săndulescu Gh., Tetraru C. Congresul
Istoria Neurochirurgiei Ieşene by Hortensiu Aldea, Nicolae Ianovici, Lucian Eva [Corola-publishinghouse/Memoirs/1293_a_2216]
-
le syndrome amenorrhee galactorrhee N.Oblu, M.Rusu, Gh.Săndulescu, A.Stanciu, Arch de l’Union. Med. Balkanique, no 8, p 283-287,1970 La gomme syphilitique cerebrale, N.Oblu, A. Stanciu, Gh.Săndulescu. G.Costăchescu, Neurochirurgie (Paris), no 3,1970 Some aspects of Oncological Synergism în Neurosurgery, Gh.Săndulescu, The IV-th Internațional Congress of Neurosurgery, Praga, 1971 Kyste epidermoide intracerebrale postoperatoire par autogreffe Gh.Săndulescu, The Vll-th Internațional Congress of Neuropathology, Budapesta, 1974 Posttraumatic petro-nasal cerebro-spinal fluid fistulas N.Oblu, Gh.
Istoria Neurochirurgiei Ieşene by Hortensiu Aldea, Nicolae Ianovici, Lucian Eva [Corola-publishinghouse/Memoirs/1293_a_2216]
-
cinci cuvântări teologice, îngr. Monica Dumitrescu, introd. trad., București, 1993; Sfântul Dionisie Areopagitul, Opere complete și scoliile Sf. Maxim Mărturisitorul, București, 1996; Mystagogia, îngr. și introd. trad., București, 2000. Repere bibliografice: Emilian Vasilescu, Apologeți creștini, București, 1942, 76-90; Antonie Plămădeală, Some Lines on Professor D. Stăniloae’s Theology, în The Altar Almanach, Londra, 1970, 24-29; Ion Bria, Teologia dogmatică în Biserica Ortodoxă Română în trecut și azi, „Ortodoxia”, 1971, 3; Micu, „Gândirea”, 183-185; Ion Bria, Omagiu părintelui profesor Dumitru Stăniloae la
Dicționarul General al Literaturii Române () [Corola-publishinghouse/Science/289881_a_291210]
-
und Tradition: Platons Lehre vom Staat in der Moderne, ed. H. Funke, Wurzburg, 1987. The Republic and the Laws of Plato (Proceedings of the First Symposium Platonicum Pragense, Aleš Havlícek, Filip Kafík (eds), OIKOUMENH, Praha, 1998. Plato, Popper and Polotics. Some Contributions to a Modern Controversy, ed. R. Bambrough, Cambridge-New York, 1967. Essays in Ancient Greek Philosophy, John Anton and Anthony Preus (eds.), Albany: Suny Press, 1989. Platon, „Politeia”, Höffe, Otfried (ed.), (Klassiker Auslegen, 7). Akademie Verlag, Berlin, 1997. Plato. Selected
Filosofia politică a lui Platon [Corola-publishinghouse/Science/1983_a_3308]
-
Model of The Republic (by Alexander Baumgarten) In the interpretation that I suggest to the political model of the Republic, I wanted to argue for the idea that the state conceived by Plato can be understood from the perspective of some fundamental metaphysical presuppositions. I identified these presuppositions in the symbolic couple of Achilles and Ulysses, characters from Hippias Minor, whose opposition I could analogically recognize in the problems rose by Phaidros and in the invention of the legitimacy of negation
Filosofia politică a lui Platon [Corola-publishinghouse/Science/1983_a_3308]
-
its accidents? What is its essence? The winding road throughout „Socrates’” and Plato’s opinions reveals many difficulties, but even more important, many differences between the two. Plato, Politics and the Spirit of „Esthetic Totalitarianism” (by Sorin Borza) Opposing to some tendencies in occidental philosophy and especially French one, the author wants to emphasize the idea that logos and mythical eikon have specific roles in the horizon of knowledge. In the philosophy of Plato, the eikon has as purpose the exposure
Filosofia politică a lui Platon [Corola-publishinghouse/Science/1983_a_3308]
-
de o expresie echivalentă cu „O să încerc, să văd dacă pot să vin, O să fac tot posibilul să vin”). În mod similar, sugestia unei invitații la masă (Let’s do lunch!) sau a unei întâlniri ulterioare (Let’s get together some time) nu impune nici o obligație vorbitorului (de a se ține de cuvânt, de a-și cere scuze dacă nu s-a ținut de cuvânt etc.). Același conținut propozițional poate semnala acte de vorbire diferite, chiar opuse. Astfel, „Mulțumesc” semnalizează acceptarea
Cum gîndesc și cum vorbesc ceilalți. Prin labirintul culturilor by Andra Șerbănescu [Corola-publishinghouse/Science/1922_a_3247]
-
Firea românilor. București, Nemira. Baylon, Christian, Xavier Mignot (2000). Comunicarea. Iași, Editura Universității „Al. I. Cuza”. Bannon, G., J. Mattock (2003). Cross-cultural communication: the essential guide to international business. London, Sterling, VA, Kogan Page. Berger, C. R., Calabrese, R. J. (1975). Some Exploration in Initial Interaction and Beyond: Toward a Developmental Theory of Communication. În Human Communication Research, 1, p. 99-112. Berne, Eric (1964). Games People Play. The Basic Hand Book of Transactional Analysis. New York, Ballantine Books. Bernstein, B. (1971). Class, codes
Cum gîndesc și cum vorbesc ceilalți. Prin labirintul culturilor by Andra Șerbănescu [Corola-publishinghouse/Science/1922_a_3247]
-
H. (2003). How different are we? : spoken discourse in intercultural communication : the significance of the situational context. Clevedon, Buffalo, Multilingual Matters. Gallois, C. and V. J. Callan (1997). Communication and culture : a guide for practice. Chichester, Wiley. Garrett, Elisabeth (1999). Some Elementary Methodological Reflections on the Study of the Chinese Rhetorical Tradition. În În Gonzalez, A., D. V. Tanno, pp. 53-63. Gass, S. M. and J. Neu (1995). Speech acts across cultures : challenges to communication in a second language. Mouton de Gruyter
Cum gîndesc și cum vorbesc ceilalți. Prin labirintul culturilor by Andra Șerbănescu [Corola-publishinghouse/Science/1922_a_3247]
-
53-63. Gass, S. M. and J. Neu (1995). Speech acts across cultures : challenges to communication in a second language. Mouton de Gruyter, Berlin. Geertz, Clifford (1973). The Interpretation of Culture. Basic books. London. Giles, H. (1973). Accent mobility: a model and some data. În Anthropological Linguistics, nr.15, p.87-105. Giles, H., Bourhis, R.Y., Taylor, D.M. (1977). Towards a theory of language in ethnic group relations,În H. Giles (ed.), Language, ethicity and intergroup relations, London, Academic Press, p.307-343. Goddard
Cum gîndesc și cum vorbesc ceilalți. Prin labirintul culturilor by Andra Șerbănescu [Corola-publishinghouse/Science/1922_a_3247]
-
lor nereușite. O astfel de viziune împarte lumea în "cei buni" și "cei răi". Nu acceptă povestiri contradictorii sau viziuni plurale asupra lumii și rămâne în mod special deschisă ficțiunii istorice. Vezi Claudia Fischer, Writing about History without Heroic Pathos? Some Remarks on the Best Contributions to the 1998 Student's Competition on Ukrainian History, în Joke van der Leeuw-Roord (ed.), op. cit., pp. 120-128. 31 Unii cercetători se îndoiesc serios de relevanța textului de manual și cred că "nu oferă nici
Didactica apartenenţei: istorii de uz şcolar în România secolului XX by Cătălina Mihalache () [Corola-publishinghouse/Science/1404_a_2646]
-
second chapter: "Image between conscious and unconscious," in order to analyze the logico-epistemological elements of image representation, assumption, stereotype and ethnic-stereotype discussed in the fourth chapter: "Image, representation, stereotype." In addition, we cannot speak of image in the absence of some elements that play an essential role in its formation, that is the identity/otherness duality, which is analyzed in the third chapter: "Identity, Otherness, Image." Within this paper an essential point in the investigation of the image is communication, since
Morfologia Imaginii by CORINA DABA-BUZOIANU [Corola-publishinghouse/Science/1013_a_2521]
-
make-believe lacking any real support. However, after such an analysis, our critique will be transformed into an understanding of fundamental feelings that are part of the human experience, of themes that are nothing but objectivity in the certain context of some archetype. The need for myths and symbols is the same; the only difference is in the fact that today they are hidden in the products and services of the contemporary world. Social representations and stereotypes are dominated by a dynamic
Morfologia Imaginii by CORINA DABA-BUZOIANU [Corola-publishinghouse/Science/1013_a_2521]
-
with the individual's perception of the self, correlated with the elements that are part of his or her personality. The image is not an ontological category, except in the sense that among the elements constituting and determining it are some that are ontological, such as the archetype or the inborn assumptions of the individual of having an identity and relating to the other. In other words, we need to understand the phenomenology of the image, of identity and otherness with
Morfologia Imaginii by CORINA DABA-BUZOIANU [Corola-publishinghouse/Science/1013_a_2521]
-
alterity: literature and the imagological approach, în J. Th. Leerssen, M. Spiering (eds.), National identity symbol and representation, Yearbook of European Studies, Amsterdam, Rodopi, 1991. Tamse, C. A., The Political Myth, în J. S. Bromley and E. H. Kossmann (eds.), Some Political Mythologies: Papers Delivered to the Fifth Anglo-Dutch Historical Conference (The Hague: Hijhoff, 1975). Taylor, Shelley E., A Categorization Approach to Stereotyping, în David L. Hamilton (ed.), Cognitive Processes in Stereotyping and Intergroup Behavior, Hillsdale, New Jersey, Lawrence Erlbaum Associates
Morfologia Imaginii by CORINA DABA-BUZOIANU [Corola-publishinghouse/Science/1013_a_2521]