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U povodu rasprava koje su se vodile oko izrade nastavnog programa Likovne kulture za srednje škole autor se osvrće na dvije osnovne tenden• čije koje su se tom prilikom ispoljile. Prva, šira, polazeći od suvremene teorije dizajna (totaldizajna, dizajna čovjekove okoline), s određenim filo- zofsko-amtropološkim usmjerenjem, sagledava likovnu kulturu u dinamičkom kontekstu dijalektičkog trokuta priroda — čovjek — djelo (kultura, oblik) razvija ideju likovne kulture iz oblikovnog karaktera sveukupnog čovjekova djelovanja u koordinatama sinkronije i dijakronije. — Drugi program izražava tendenciju promatranja likovne kulture primarno kao učenje »vizualnog jezika« te je prepoznatljiv njegov lingvističko-strukturalistički karakter s potpunom izolacijom oblika isključivo na sinkronijskoj razini. Kao zasnivač teoretske osnove prvog programa, autor se kritički odnosi prema osamostaljivanju lingvističkog pristupa likovnoj kulturi i prihvaća ga samo unutar šireg dijalektičkog modela, pozivajući se u obrazlaganju na Saussurea, Wienera, Chomskoga, Martineta od lingvista, a na Gropiusa, Mal- donada, Eca, Pacia i Argana od teoretičara dizajna i umjetnosti

Identity construction is one of the fundamental human needs. The process takes place in two areas simultaneously: internal, self-reflexive and external, associated with a sense of belonging to a particular group. The Jews, until the beginning of the nineteenth century constituted quite uniform society voluntarily separating themselves from other communities. As a result of emancipation and assimilation processes, various influences affect their identity. As a consequence the Jews faced two difficulties. The first one was the dilemma between own nation and territorial homeland while the other was the progressing deep internal divisions. At present Jewish identity is most of all national and ethnical identity strongly reinforced by historical memory and fight with anti-Semitism. After the period of the twentieth century crisis and in the light of the western world secularization it has become also cultural identity.Identity construction is one of the fundamental human needs. Theprocess takes place in two areas simultaneously: internal, self-reflexiveand external, associated with a sense of belonging to a particulargroup. The Jews, until the beginning of the nineteenth century constitutedquite uniform society voluntarily separating themselves fromother communities. As a result of emancipation and assimilation processes,various influences affect their identity. As a consequence theJews faced two difficulties. The first one was the dilemma betweenown nation and territorial homeland while the other was the progressingdeep internal divisions. At present Jewish identity is most of allnational and ethnical identity strongly reinforced by historical memoryand fight with anti-Semitism. After the period of the twentieth centurycrisis and in the light of the western world secularization it hasbecome also cultural identity.

Očigledno je kako danas više nego postoji potreba da poduzeća kontinuirano rade na svojoj izvrsnosti putem procesa prilagodbe. U postizanju tog cilja nužno je pokrenuti sve resurse znanja u poduzeću. Trajne prednosti u odnosu na konkurenciju postižu se isključivo pomoću znanja. Ova tvrdnja osobito vrijedi u slučajevima kada se znanje nekog poduzeća teško može ili uopće može kopirati. To osobito vrijedi za organizacijsku kulturu koja potiče suradnju i razmjenu znanja. Sposobnost učenja nekog poduzeća i njegova sposobnost upotrebe relevatnog znanja u svom poslovanju, odnosno da se naučeno ne zaboravi, ima veliko značenje u doba poduzeća temeljenih na znanju. Znanje i učenje tako postaju rijetkima i vrijednima izvorima konkurentske prednosti pa je, između ostalog, upravo iz navedenih razloga, postalo iznimno teško u današnje vrijeme pronaći menadžera koji barem deklarativno ne pridaje važnost organizacijskoj klimi i izgradnji učećeg poduzeća. Kako bi se neko poduzeće uspješno transformiralo u učeće poduzeće ono treba, kao prvi korak u tom procesu, identificirati nivo kulture kojoj pripada nakon čega bi trebalo prepoznati slabe točke koje je potrebno mijenjati. Transformacija poduzeća čija je unutarnja kultura "negativna" ili kako je pojedini autori još i nazivaju "patološka" ili "birokratska" trebala bi se promijeniti u poduzeće s pozitivnom-generativnom unutarnjom organizacijskom kulturom. Sve navedeno u konačnici bi trebalo imati pozitivan utjecaj na organizacijske performanse.

Poslovice su najneposredniji izraz tradicije i kulture određenog naroda. Žena je oduvijek imala specifičnu ulogu u tradiciji; stoga su i brojne poslovice koje govore o raznim fazama njena života. Osnovni zadatak ovog rada je istražiti sličnosti i razlike u poimanju žene u različitim kulturama s posebnim osvrtom na poslovično blago hrvatskog ili srpskog i engleskog jezika.

The author disputes Leder's idea in Prześniona rewolucja. Ćwiczenie z logiki historycznej [A Missed Revolution: Exercise in Historical Logic] (2014) that a great revolution, eliminating the "late feudalism" of the 19th century, occurred in Poland in the years 1939–1956 and that it happened because of the war's destruction of the old social structures and the Nazi genocide of the Jewish population, that is, the bourgeois class, which was replaced in the years 1945–1956 by unconscious beneficiaries of the change. The beneficiaries were unaware, he writes, because the essence of the changes and their benefits never entered the social imaginary. The core of the author's polemic is the claim that such change, which was conducted by force and by foreigners, can not be called a "revolution," that is, the passage of society to modernity. Furthermore, the author claims that the great Polish revolution was conducted in full by the nation, by the peasant classes, in the years 1914–1922, and was popular and independence-oriented in nature. It was the continuation of the Polish independence uprisings of the 19th century, the result of changes in the social structure that had been occurring for years in the Polish lands, which were at the time divided between the partitioning states, and of deepening self-awareness among the people. The revolution was continued after Poland's acquisition of independence in 1918. The Second World War, and foreign intervention, only disrupted that process.

This text contains a comparative analysis of gentry and peasant narratives about the agricultural reform conducted in Poland on the basis of the Polish Committee of National Liberation's decree of September 6, 1944. The author sought these narratives in personal documents such as diaries, memoirs, works sent to memoir competitions, and oral history interviews. An analysis of the documents revealed, above all, an asymmetry between the narratives of the gentry and the peasants. For the former, the reform was a key biographical event, while in most of the peasant narratives it was marginal, particularly in the context of other elements of the experience of war and occupation. The points of convergence, in terms of what members of the peasantry and gentry write or say about the reform, are few. Moreover, while the peasants always appear in the narratives of the gentry, the gentry appear much more rarely in the narratives of the peasants. The narratives of the gentry are fairly cohesive and it would seem that they have become the basis for the creation of a collective memory of the gentry as a group. The peasant narratives are quite diverse. Their shape is the outcome of factors such as the narrator's social and economic status before the war; the fact of being, or not being, a beneficiary of the reform; the narrator's political engagement; the narrator's party affiliation at the time of the reform; and the period of Poland's postwar history when the narrative was written or spoken. The author's findings reveal what image of the agricultural reform has been preserved in Poles' memory.

Organtransplantation redder liv og forøger livskvalitet. Der er imidlertid alt for få organer til rådighed. Der er for få donorer. Hvad kan vi gøre for at få flere donorer? Et nyere løsningsforslag er at nudge eller "puffe" folk til at træffe en beslutning. En vigtig fordel ved puffepolitikker er, at den ønskede adfærdsændring frembringes uden anvendelse af tvang. Imidlertid er politikkerne ikke uproblematiske. Selvom de ikke begrænser vores valgfrihed, kan de hævdes at krænke vores selvbestemmelsesret. De rejser altså et klassisk dilemma mellem et hensyn til borgernes velfærd (i dette tilfælde folk på venteliste til en organdonation) og borgernes selvbestemmelsesret (i dette tilfælde til selv at bestemme, hvad der skal ske med deres organer efter deres død). En politik, hvor borgerne som udgangspunkt står som organdonorer, kan dog retfærdiggøres. Den vil alt andet lige fremme udbuddet af organer væsentligt, og i lyset heraf er dens delvise krænkelse af folks ret til selvbestemmelse en acceptabel omkostning.

This essay is devoted to Kacper Pobłocki's book Kapitalizm. Historia krótkiego trwania [Capitalism: A Short-Term History] (2017), which, in the author's opinion, is the important and original outcome of an anthropological and historical analysis of capitalism, both in the global and local dimensions, and particularly in regard to the problems of contemporary Poland. Pobłocki questions a majority of the interpretations of capitalism's history, while referring to long extant but little used historical, anthropological, and economic information. The text contains a presentation of Pobłocki's ideas and a multithreaded discussion of the form and content of certain of his statements.

Zarys treści. Artykuł przedstawia wstępne wyniki badań prowadzone w roku 2010 na cmentarzysku ludności kultur oksywskiej i wielbarskiej w miejscowości Małe Czyste (pow. chełmiński). Na odsłoniętej wówczas powierzchni 301,5 m2, natrafiono na 84 obiekty, w tym jeden szkieletowy grób neolityczny oraz 44 groby ciałopalne. Wśród tych ostatnich, na podstawie wydobytych z nich materiałów źródłowych, wyróżniono jeden należący do kultury łużyckiej, trzy(?) do kultury oksywskiej, 21 do kultury wielbarskiej, osiem można powiązać bądź z kulturą oksywską, bądź wielbarską. Ponadto odkryto jeden obiekt o możliwym charakterze osadowym.

This article is devoted to the problem of the structuring of groups living in housing settlements in large cities. Referring to the theory of social practices and the findings of empirical research, the authors show the importance of analyzing the everyday practices of housing settlements for a better understanding of the mechanisms of social production and reproduction of differences. In interpreting the research material, they show that at the level of the housing settlement and through analysis of what would seem to be ordinary activities — for instance, taking care of children, walking a dog, caring for green areas, parking, or guarding — people create, negotiate, and contest borders, reproducing and modifying more or less permanent socio-spatial arrangements. These arrangements, although they are described by the term "neighborhood," significantly depart from the understanding of "neighborhood" in the spirit of twentieth-century sociology — as an arrangement of relations and dependence between people resulting from their nearness of residence.

This article begins by examining strategic culture studies, in particular Alan Bloomfield's concept of different sub-cultures in strategic culture. It then focuses on the border between Russia and Finland and how Finnish EU membership was made possible by Finland's decision not to challenge the WWII border treaty with the Soviet Union after the Soviet collapse. Next, it investigates the debates and public opinion relating to Finland's 1994 EU referendum, to see how the dynamics changed three strategic cultural sub-groups: "self-defence", "Westernisers" (including Western international organizations) and "Reassurance and Dialogue with Russia". In conclusion, it is argued that EU membership altered the hierarchy of these strategic culture sub-groups in Finland, as well as their substance. These changes were, however, more evolutionary than revolutionary.