Cover -- Contents -- List of Figures -- Acknowledgments -- Introduction -- Part I Theory -- 1 Interaction as Communication -- 2 Types of Communication -- 3 Information and Levels of Meaning -- 4 Between Indexicality and Iconicity -- 5 The (Mostly) Symbolic Signs of Verbal Language -- Part II Applications -- 6 Oscar Wilde and Dynamism of Character -- 7 The Esthetics of Light in Early Cinema -- 8 Photography and the Limitations of Indexicality in Michelangelo Antonioni's Blowup (1966) -- 9 The Iconicity of the Pictorial Frame -- 10 The Iconic Magic of Cinema in Woody Allen's The Purple Rose of Cairo (1985) -- Postscript -- Notes -- Bibliography -- Index.
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Against the background of jargon-ridden and often obscure semiotic literature Sadowski's book offers a reader-friendly yet rigorous account of human communication and its evolution from animal and primate behaviour. What is specifically human about the way we exchange information with other people, and to what extent are our facial expressions, body language, and even emotive elements of speech still indebted to our pre-human ancestors? Why can the chimpanzees, smart as they are, not interpret animal tracks in the ground; why did religions often ban representational art; why is photography per
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The article examines if Poland can, in accordance with international law, effectively combat pressure on the border with a country de facto supporting an aggressor. Analysis of, among others, the Geneva Refugee Convention, EU law, the European Convention on Human Rights and Fundamental Freedoms and jurisprudence validate previous findings that right to life and prohibition of torture are non-derogable, permitting to protect borders and fight with terrorism. National procedures are challenged by a need to individualize decisions refusing entry and denying protection. Still, this does not justify violating human rights.
Civil-law non-employment contracts are abused when employing Polish citizens and foreigners. Contrary to Poles, non-Polish citizens are exposed to linguistic difficulties (the law does not specify a standard of a translation of their contracts), and an application for Polish short-term simplified immigration employment system (a declaration on entrusting work to a foreigner in the territory of the Republic of Poland) does not contain information about differences between civil law and employment contracts. Based on a synthetic theoretical-conceptual analysis the author claims that Polish law exposes foreigners to a higher risk of discrimination. The article aims to prove that mismatch between excessively long court proceedings and short validity of residence permits, as well as linking validity of a visa with employment in a specific employer deprive foreigners from a possibility to effectively personally participate in court proceeding in their employment case. Previous analysis related to seasonal works performed by foreigners had not focused on the nature of the contracts. This article is, therefore, innovative research. It verifies if Polish law discourages employers from abusing civil contracts with such foreigners, if it is in line with the ILO Recommendation No. 198, and if it meets Polish constitutional standard regarding legal clarity. The innovativeness of the research theme can also be derived from the fact that although declarations are the most popular foreigner's employment scheme in Poland and in the European Union, previous research have not focused on human rights of beneficiaries of the declaration scheme. ; Niepracownicze stosunki zatrudnienia cywilnoprawnego są nadużywane podczas zatrudniania obywateli polskich i cudzoziemców. W przeciwieństwie do Polaków obywatele państw pozaunijnych eksponowani są na trudności językowe (prawo nie określa standardu tłumaczenia ich umów), a wniosek o zezwolenie na pobyt w ramach polskiego krótkoterminowego uproszczonego systemu zatrudnienia cudzoziemców ...
Freedom of speech and freedom of conscience and religion are essential human rights which are protected, among others, by the ECHR. The number of the European Court of Human Rights' decisions on wearing religious symbols (in a form of a Christian cross, a Muslim veil or a headscarf) at work remains small. Nevertheless, some interpretation guidelines can be identified in particular on how to ensure that an interference with Article 9 of the 1950 Convention has to be proportionate and "necessary in a democratic society". Owing to a lack of European-wide consensus on states' approach to religion, a state exercises a wide margin of appreciation. Nevertheless, a state always has to take into account rights of the others, in particular those who are dependent on (e.g. patience at hospital) employees or are prone to an impact of employees (e.g. pupils and students). Thus, dress codes confirming a secular nature and religious neutrality of a State not always violates Article 9 of the ECHR. Rules apply mainly to public bodies, but a state liability may also be found to private company's cases. Details of each employment contract and of the employee's conduct have to be always analysed. The dress code rules applied to man and women and irrespective to their religion, so the Court has not declared it to be discriminatory because of sex or religion of employees. ; Wolność słowa oraz wolność sumienia i religii to podstawowe prawa człowieka, które są chronione m.in. przez ETPCz. Liczba orzeczeń Europejskiego Trybunału Praw Człowieka dotyczących noszenia symboli religijnych (w postaci chrześcijańskiego krzyża, muzułmańskiego welonu czy chusty) w miejscu pracy jest w dalszym ciągu niewielka. Niemniej można wskazać pewne wytyczne interpretacyjne, w szczególności dotyczące sposobu zapewnienia, że ingerencja w art. 9 Konwencji z 1950 r. musi być proporcjonalna i "niezbędna w demokratycznym społeczeństwie". Ze względu na brak ogólnoeuropejskiego konsensusu w sprawie podejścia państw do religii, państwo korzysta z szerokiego marginesu uznaniowości. Z drugiej strony, państwo zawsze musi brać pod uwagę prawa innych osób, w szczególności zależnych od pracowników (np. pacjentów w szpitalu) lub podatnych na wpływy pracowników (np. uczniów i studentów). Dlatego też zasady ubioru potwierdzające świecki charakter i neutralność religijną państwa nie zawsze naruszają artykuł 9 Europejskiej Konwencji Praw Człowieka. Przepisy dotyczą głównie instytucji publicznych, natomiast odpowiedzialność państwa może być stwierdzona również w przypadku przedsiębiorstw prywatnych. Należy zawsze dokonywać analizy szczegółów każdej umowy o pracę oraz postępowania pracownika. Zasady ubioru obowiązują mężczyzn i kobiety oraz niezależnie od ich wyznania, dlatego Trybunał nie uznał ich za dyskryminujące ze względu na płeć lub religię pracowników.
This article consists of two chapters. The first one presents an outline of the history of the convent in Czarnowąsy and objects of historical value situated therein. In the second chapter, the author mentions several issues related to the convent (which used to belong to the Norbertines) that still offer open fields for studies: the historical value of the short story "Uparte mniszki" by Zofia Kossak; Paweł Szotarewicz's dedication to Baltazar Gerbert, the architect of the so-called House of Nuns; and the hypothetical visit of the then 29-year-old King Frederick the Great to this "House of God".
Freedom of speech and freedom of conscience and religion are essential human rights which are protected, among others, by the ECHR. The number of the European Court of Human Rights' decisions on wearing religious symbols (in a form of a Christian cross, a Muslim veil or a headscarf) at work remains small. Nevertheless, some interpretation guidelines can be identified in particular on how to ensure that an interference with Article 9 of the 1950 Convention has to be proportionate and "necessary in a democratic society". Owing to a lack of European-wide consensus on states' approach to religion, a state exercises a wide margin of appreciation. Nevertheless, a state always has to take into account rights of the others, in particular those who are dependent on (e.g. patience at hospital) employees or are prone to an impact of employees (e.g. pupils and students). Thus, dress codes confirming a secular nature and religious neutrality of a State not always violates Article 9 of the ECHR. Rules apply mainly to public bodies, but a state liability may also be found to private company's cases. Details of each employment contract and of the employee's conduct have to be always analysed. The dress code rules applied to man and women and irrespective to their religion, so the Court has not declared it to be discriminatory because of sex or religion of employees. ; Wolność słowa oraz wolność sumienia i religii to podstawowe prawa człowieka, które są chronione m.in. przez ETPCz. Liczba orzeczeń Europejskiego Trybunału Praw Człowieka dotyczących noszenia symboli religijnych (w postaci chrześcijańskiego krzyża, muzułmańskiego welonu czy chusty) w miejscu pracy jest w dalszym ciągu niewielka. Niemniej można wskazać pewne wytyczne interpretacyjne, w szczególności dotyczące sposobu zapewnienia, że ingerencja w art. 9 Konwencji z 1950 r. musi być proporcjonalna i "niezbędna w demokratycznym społeczeństwie". Ze względu na brak ogólnoeuropejskiego konsensusu w sprawie podejścia państw do religii, państwo korzysta z szerokiego marginesu uznaniowości. Z drugiej strony, państwo zawsze musi brać pod uwagę prawa innych osób, w szczególności zależnych od pracowników (np. pacjentów w szpitalu) lub podatnych na wpływy pracowników (np. uczniów i studentów). Dlatego też zasady ubioru potwierdzające świecki charakter i neutralność religijną państwa nie zawsze naruszają artykuł 9 Europejskiej Konwencji Praw Człowieka. Przepisy dotyczą głównie instytucji publicznych, natomiast odpowiedzialność państwa może być stwierdzona również w przypadku przedsiębiorstw prywatnych. Należy zawsze dokonywać analizy szczegółów każdej umowy o pracę oraz postępowania pracownika. Zasady ubioru obowiązują mężczyzn i kobiety oraz niezależnie od ich wyznania, dlatego Trybunał nie uznał ich za dyskryminujące ze względu na płeć lub religię pracowników.
PUBLISHED ; Less spectacular than theatrical violence involving bloodshed, stage murder by poison is nonetheless unsettling because of its secretive nature. Perceived in Renaissance England as dishonorable and unmanly, poison was often associated with women as the "weaker" sex, with discriminated minorities such as Jews, and with Machiavellian politics from continental Europe.
This article presents the Opole Diocesan Court in the years 1951–2018 and Opole canonists in the years 1945–2018. It discusses the functions, structure, history and profiles of judicial vicars of the court, and gives summary information focusing on Opole canonists. Members of the Opole Diocesan Court are compared with Opole canonists because the both groups have often created or co-created the both of these realities. The article does not present any statistical information or names of trials taking place before the Opole Diocesan Court during the analyzed period, or possible trial costs. Furthermore, it does not analyze court judgements or individual reasons for declaring the nullity of a marriage solemnized at the Roman Catholic church. While determining the composition of the court is relatively easy, the concept of canon law study of Opole is a more complicated matter. A person related to the Opole Diocese area by birth, upbringing, residence or job is recognized by the author as an Opole canonist. However, the above-listed factors are not always cumulative. In many cases, someone who is considered to be an Opole canonist may also be identified as belonging to other scientific circles. In the past few decades, the Opole canonist community has been composed of graduates of numerous Polish and foreign academic centers, and, afterwards, such people dealt with various research areas. Their publications, professional, social and organizational activities, and their membership of different associations are the evidence of proper creativity. Even if the author does not discuss detailed scientific achievements of Opole canonists, the above summary presentation shows that these achievements are rather extensive.
Published online on 29 May 2019 ; For over a decade, the Common European Asylum System has been continuously tested in practice. However, it has been under particular pressure in recent years due to the unprecedented scale of the latest migration crisis. The Treaty of Lisbon extended the competencies of the Court of Justice of the European Union in asylum issues. Acritical evaluation of the decisions of the Court in this article confirms the existence of a constant tension between ensuring the efficiency of EU law and respecting the rights enshrined in the Charter of Fundamental Rights of the European Union. These research findings are used to determine whether the Court of Justice has strengthened the protection of these rights (especially in the Dublin procedures and in the cases of detention of asylum seekers) and whether it has contributed to the ongoing European judicial dialogue on the rights of asylum seekers.
