W epoce nowożytnej wielu jezuitów zwracało się do generała zakonu z prośbą o pozwolenie na udział w misji zagranicznej. Ich petycje, tzw. _litterae indipetae_, świadczą o licznych powołaniach członków zakonu do służby w dalekich krajach. Artykuł zawiera analizę próśb napisanych przez jezuitów z prowincji polskiej i litewskiej w okresie od drugiej dekady XVII do trzeciej dekady następnego stulecia. Podejmuje próbę ustalenia, jaki obraz wymarzonych terytoriów działalności misyjnej wyłania się z petycji kandydatów, a także do jakiej wiedzy o Oriencie przyznawali się (...) oni przed przełożonym. Artykuł opisuje również, jak suplikanci motywowali konieczność inwestycji środków Towarzystwa Jezusowego właśnie w działalność misyjną na wybranych przez nich terytoriach, tj. muzułmańskim Wschodzie i krajach czerkieskich, których przynależność religijna nie była prosta do ustalenia w owej epoce. Warto podkreślić, że wielu jezuitów z Rzeczypospolitej stosowało się do standardowej procedury dla kandydatów na misjonarzy, która zakładała uzyskanie zgody generała. Wydaje się, że udzielał on jej tak rzadko ze względu na ogromne potrzeby kadrowe zakonu w samym państwie polsko-litewskim. Z tego powodu zdawał się obojętny na poruszające wizje cierpiących jeńców i ich nieochrzczonych dzieci, rzadko też ulegał kuszącym obrazom Czerkiesów, którzy mieli znać pewne podstawowe zwyczaje chrześcijańskie i w związku z tym wydawali się aplikującym grupą stosunkowo łatwą do pozyskania dla Kościoła katolickiego. Wielu spośród polskich i litewskich jezuitów, którzy są wspomniani w źródłach jako misjonarze w Oriencie, nie wysłało prośby do generała przed podróżą na Wschód. Wydaje się, że posługa członkom poselstw do władców muzułmańskich, jak i osobiste poparcie udzielone przez polskich władców i magnatów umożliwiło im zrealizowanie chociaż na krótko marzenia o misjonarskim życiu. Zwraca uwagę fakt, że ci z nich, którzy decydowali się na pozostanie dłużej na misji, próbowali uzyskać _post factum _błogosławieństwo generała. Należy wspomnieć o jeszcze jednej grupie polskich i litewskich jezuitów, których spotykamy w Persji i na Kaukazie, tzn. o kandydatach na misje w Chinach, którym nie udało się dotrzeć na Daleki Wschód i w związku z tym musieli się zadowolić posługą w mniej prestiżowym miejscu. (shrink)

The paper is devoted to a conceptual model of cell patterning, based on a generalized notion of the epigenetic code of a cell determining its state. We introduce the concept of signaling depending both upon the spatial distance between cells and the distance between their cell states (s-distance); signaling can repel cells in the space of cell states (s-space) or attract them. The influence of different types of repelling signaling on the evolution of cells is considered. Stabilizing signaling, namely a (...) signaling monotonically decreasing with s-distance, causes the restoring of cell states after perturbations; destabilizing signaling, i.e., the one in which the signaling monotonically increases with s-distance, causes the appearance of pairs of cells with alternating cell states (one close to the state conventionally called “head”, and another close to the “tail” state). Non-monotonic (in s-space) signaling splits the cells into groups. The model shows that different types of signaling may provide different types of cellular patterns. General principles for applying this model to complex cellular structures are discussed. (shrink)

A.Yu.Krymsky is a world-renowned scholar, a well-known Orientalist who has dedicated his life to the study of Middle Eastern and Middle Eastern issues. Even the layman knows that it is impossible to study the languages, literature, history or ethnography of the peoples of the region without a deep insight into the science that is called Islamology or Islamology. The lives of people in this region, whether private or public, are closely related to religion - Islam. People familiar with the Judeo-Christian (...) tradition often fail to understand the specific impact of the system of Islam as a universal regulator of the entire existence of a Muslim. It is quite clear that at the Lazarev Institute of Oriental Languages ​​in Moscow, he studied the position of the Muslim religion while studying the history of the medieval East, and even in Arabic lessons, students engaged in the analysis of cornic texts. (shrink)

The article analyzes the features of poetic reflection in the work of A. Krymsky in the relation "man-nature". Coverage of this problem in the conditions of postmodern philosophical discourse requires appropriate embeddedness in the national and cultural experience. Moreover, the poetry of A. Krymsky manifests the deep experiences of the Ukrainian man's ties with the natural world, which includes the actualization of the inner nature of man. The author seeks to "write out" the laws of the "moral constitution" according to (...) which a person is worthy of his purpose of being in nature "has the right" to love according to the vocation of his convictions, his needs and inclinations. On the one hand, the author seems to call us to abide by these "laws", but, on the other hand, his thoughts divert from such categoricalness into the space of "identity" and confessional repentance. As follows from the above, the dignity of a person consists in the awakening and strengthening of an independent, responsible, formed on the path of enriching the inner life of a spiritual personality and the search for a free egress. And in this, in fact, the highest value of the relevance of postmodern self-communication in the interpretation of the poetic work of A. Krymsky is developed. (shrink)

This paper examines Lesia Ukrainka’s two lyrical cycles about Crimea, Krymski spohady and Krymski vidhuky, as examples of a poetic dialogue with Adam Mickiewicz’s Sonety krymskie. I begin my analysis by highlighting the diff erent sensibilities of Mickiewicz’s Sonety krymskie and Lesia Ukrainka’s Krymski spohady, and underscore their formal and thematic peculiarities. The paper continues with an examination of Lesia Ukrainka’s second cycle, Krymski vidhuky, as an experiment in drama – a genre that is absent from (...) her fi rst cycle – before situating a dramatic scene, “Ifi heniia v Tavridi,” this cycle’s only text about Crimea’s Hellenic history, within the cultural contexts of Lesia Ukrainka’s oeuvre. In doing so, I argue that Iphigenia’s lament echoes the voice of an exiled poet from Mickiewicz’s sonnets and conclude my analysis by probing reasons behind Lesia Ukrainka’s choice of a Greek heroine. (shrink)

Purpose. Romanticism as a movement developed in Germany, where, becoming the philosophy of time in the 18th-19th centuries, spread to all European countries. The "mobility" of the Romantic doctrine, its diversity, sometimes contradictory views, attitude to man as a free, harmonious, creative person led to the susceptibility of this movement by ethnic groups, different in nature and mentality. Its ideas found a wide response in Ukraine with its "cordocentric" type of culture in the early nineteenth century. Since the peculiarity of (...) "Ukrainian Romanticism" was its "literary-centric" nature, the purpose of this study is to analyse and comprehend the place of man in the national philosophy and literature of this period. Accordingly, the main tasks of the work are as follows: to determine the main features, the nature of Ukrainian Romanticism; to trace the main vectors of comprehension and image of man in the literature of this time. Theoretical basis. The ideas of European Romanticism were creatively rethought and assimilated during the emergence of new Ukrainian literature. It provided samples of highly artistic works, unique names of talented writers – creators and thinkers, who in their works reflected the philosophy of time. Based on the works of F. Schlegel, partly E. Husserl, M. Heidegger, K. Jaspers, Romanticism in the Ukrainian humanities, in terms of philosophy, culturology, as well as at the intersection with literature, was studied by T. Bovsunivska, Y. Hrybkova, S. Efremov, N. Kalenichenko, S. Kozak, T. Komarynets, D. Nalyvayko, Y. Nakhlik, I. Ogorodnyk, V. Ogorodnyk, A. Sinitsyna, D. Chyzhevsky, M. Yatsenko, E. Kyryliuk, M. Biletsky, D. Dontsov, S. Efremov, G. Kostyuk, S. Krymsky, Y. Sherekh and others. Originality. The authors of the article prove that Romanticism in Ukraine, being "literary-centric" inherently, having absorbed the main ideas and features of European Romanticism, has its own features and vectors of formation and development. Man in this kind of movement, thanks to the means of art, appears very clearly as a spiritually rich, sensitive, vulnerable and strong person. For him or her, the highest value is freedom, the ability to make freely independent fateful decisions. Conclusions. Ukrainian writers, reflecting the philosophical ideas of Romanticism, saw in man a harmonious combination of "natural" and "social", through which he indirectly carries out his own national existence. In addition to the objective realities of the external world, in their works, Romantic writers appeal to the subjective, internal, spiritual, "ideal" world of the hero, who interacts with reality through his own system of values. At each level of development of the humanities and methodology of cognition, this allows a new reading of these works. (shrink)

The article investigates the evolution of views of a prominent Ukrainian philosopher S. Krymskyi proceeding from logics and methodology of science to philosophy of culture and spirituality.

Interview of Amina Khelufi, Kseniia Myroshnyk and Nataliia Reva with Natalia Viatkina.