In this chapter, authors give a picture of families in individual countries, which participated in the survey, so from the Czech Republic, Slovakia, Germany, Poland, Ukraine and Latvia. They pay attention mainly to the family changes after the year 1990. There is mainly demographic situation. Furthermore, there are features which present contemporary family such as an increase of democratization in family coexistence in connection with the shifts of roles and disintegration in a family life linked with overall individualism manifested by automation, where one creates his/her own way of life. The contemporary family is more likely affected in all countries by progressive social differentiation; in a different level of unemployment, certain isolation and changes are always seen in intergeneration relationships. The authors also pay attention to family social policy and housing situation when starting a family.
The author reflects on memory as a cultural category. Memory belongs to the order of the world of culture and controls the rules of social life, both group and individual. Memory is a cultural value, an axiological basis, without which it is impossible to imagine social life in its many forms (nation, state, church, family, university, etc.). By connecting the present with the past, memory opens the view to the future. Memory is needed to understand the processes and complexities of modern times, and at the same time is a necessary instrument in forecasting and constructing the course and shape of future social life forms and cultural forms. The author characterizes the importance of memory, its roles and functions in society and culture. Finally, it signals the problem of constructing oblivion and introduces categories of memory transfusion.
Present knowledge of Polish patients about surgeons and surgical treatment is high. The surgeon has a high social prestige, respect and appreciation, and his image in the opinion of the vast majority of respondents is positive.
Attitudes towards the Ten Commandments, expressed in accepting or rejecting its principles, mark the direction of changes in Christian civilization and culture. The results of nationwide sociological empirical research conducted among university students in 2017 were a premise for the conclusions on the deconstruction of the Decalogue, which is subject to relativization procedures and inscribed in the cultural spaces of transition from objective morality to subjective morality, from the morality of orders and prohibitions to the morality of free choices justified by the principle of situational conformism. Attitudes towards the Decalogue are not only a consequence of selective choices and rejections but also of subjective composing and free structuring of decalogical principles. The in-verted decalogue shows the broken foundations of Christian civilization and the lost experience of cultural identity expressed in the formula etsi Deus non daretur. The article consists of six points: Introduction: Culture and Religion, The Role of Religion in the Processes of Cultural Legitimation, The Decalogue in the Christian Tradition and its Role in Culture, Accepted and Rejected The Decalogue, The Decalogue of Deeply Believers and Systematic Practitioners, Conclusions.
Wartości należą do porządku kultury i stanowią fundamenty życia społecznego. Poprzez ich internalizację w postawy i zachowania oraz w praktyki życia społecznego ludzi, kształtują one profile kulturowe zarówno całych społeczności, jak i osobowości społecznych poszczególnych jednostek. Społeczności tworzą się wokół wspólnoty wartości i ze względu na nie przybierają konkretne postacie, takie jak na przykład naród, państwo, regiony kulturowe, miasta czy wspólnoty wyznaniowe. Profile kulturowe osobowości społecznej jednostek są konsekwencją internalizacji świata wartości w indywidualnie konstruowane i realizowane projekty życia społecznego. Artykuł prezentuje rekonstrukcję systemów wartości mieszkańców miasta, na podstawie przeprowadzonych badań empirycznych. Skupia się na uwarunkowaniach materialnych deklarowanych orientacji na wartości oraz na hierarchii wartości godnościowych. W hierarchii uznawanych wartości wyodrębnione zostały wartości prymarne, dominujące, nieobojętne, drugorzędne oraz marginalne. Wiele czynników – historycznych i współczesnych, kulturowych i politycznych – determinuje czy modeluje obraz „obywatela miasta” możliwy do rekonstrukcji na podstawie przeprowadzonych badań. Jego najbardziej widoczną cechą jest aksjologiczny dystans, a może nawet przepaść między wartościami prymarnymi a marginalnymi.
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