2,130 research outputs found
Accentuation of Jonas Rėza's Psalter of 1625
No full textStraipsnyje trumpai apžvelgiama dabartinių kalbų kirčio ženklų istorija – nuo Antikos kalbininko Aristofano Bizantiečio žymėtų akūto, gravio ir cirkumflekso iki Mažvydo Katekizme pažymėto į riestinį cirkumfleksą panašaus ženklo, Baltramiejaus Vilento raštų, D. Kleino gramatikos, J. Rėzos psalmyno ,,Psalteras Dowido“ kirčio ženklų. Išsamiau straipsnyje analizuojamas 1625 m. J. Rėzos psalmyno kirčiavimas, iš graikų perimti kirčio ženklai, paties autoriaus įsivestas kirčio ženklas. Straipsnyje taip pat aptariama Rėzos psalmyne vartotų kirčio ženklų funkcijos, kirčio ženklų vartojimo įvairavimas, sąsajos tarp psalmyno kirčiavimo ir D. Kleino gramatikos Reikšminiai žodžiai: Akūtas; Gravis; Cirkumfleksas; Psalmynas; Lietuvių kalbos istorija; KirčiavimasThis article gives a brief overview of the history of the accent marks of languages from Antiquity linguist Aristophanes of Byzantium marked the acute accent, grave accent and circumflex accent until the sign similar to a tilde-shaped circumflex marked in Mažvydas’ Catechism, and accent signs of Baltramiejus Vilentas’ writings, Daniel Klein‘s grammer, and Jonas Rhesa’s Psalter of David. The article gives a comprehensive analysis of the accentuation made by Jonas Rhesa in the psalter, accent marks taken from Greek, and an accent mark developed by the author himself. The article also discusses the functions of the accent marks used in Rhesa’s psalter, the variation of the usage of accent marks and the interaction between the accentuation of the psalter and D. Klein’s grammer
Jonas, Hobbes e le forme della paura
No full textThis essay aims at clarifying the concept of Jonas’s heuristic of fear. Although it has been severely criticized, fear remains an aspect of his thought which has drawn little attention, particularly regarding the role it plays in the elaboration of the imperative of responsibility. Jonas elaborates a new concept of fear, moulded by the particular form of uncertainty brought about by the technological age. Although critics have interpreted Jonas’ attempt as an ethics founded on irrationality and emotion, the present analysis shows that Jonas affirms a cognitivist theory of fear. The concept of fear he discusses in The Imperative of Responsibility is not an emotion as an immediate physical and psychological reaction, but a form of evaluative thinking that is part of responsibility. In order to illustrate form and function of fear in Jonas thought, I will refer to the meanings of fear in Hobbes, an author Jonas himself refers to
Jonas, Hobbes e le forme della paura
No full textThis essay aims at clarifying the concept of Jonas’s heuristic of fear. Although it has been severely criticized, fear remains an aspect of his thought which has drawn little attention, particularly regarding the role it plays in the elaboration of the imperative of responsibility. Jonas elaborates a new concept of fear, moulded by the particular form of uncertainty brought about by the technological age. Although critics have interpreted Jonas’ attempt as an ethics founded on irrationality and emotion, the present analysis shows that Jonas affirms a cognitivist theory of fear. The concept of fear he discusses in The Imperative of Responsibility is not an emotion as an immediate physical and psychological reaction, but a form of evaluative thinking that is part of responsibility. In order to illustrate form and function of fear in Jonas thought, I will refer to the meanings of fear in Hobbes, an author Jonas himself refers to
”Slå Stefan, slå. Så ja, slå!” : En etisk analys av kampsportpublikens syn på mänsklig värdighet
No full text"Hit him, Stefan, hit him. Yes, hit him!” Martial arts can be described as an activity where the practitioners exercise violence against each other under consent. The martial arts audience does not merely accept this violence, but also seems to find pleasure in actively encouraging it. How does this behavior affect the members of the audience? This essay discusses whether martial arts spectators who encourage violence – and seem to enjoy watching it – de facto express an inherent belief that some people lack human dignity. Is there something in the martial arts audience, or in the martial arts itself, that makes the participants look at human dignity in another way than the rest of society? If so, does this risk affecting the view that martial arts spectators have of human dignity in general? The essay first discusses the legitimacy of martial arts and the autonomy of sports. Subsequently, the focus turns to the core question: What happens when sport does not reward virtue but instead focuses on diminishing the opponent's human dignity? By including the spectators, I analyze what risks happening to the audience when they act based on what is accepted in the martial arts arena but not in society at large. This essay argues that the audience’s behavior risks opening the door to humanity's darker, and brutal side. A side held back by the idea of the dignity of all people. A side that, if given free rein, has been behind the most horrific events in history
A Comparison of Thermoresistive and Thermoelectric Sensing Structures for Calorimetric Anemometers
No full textAuthor Jonas Astl, BScMasterarbeit Johannes Kepler Universität Linz 2024Arbeit gesperr
A Comparison of Thermoresistive and Thermoelectric Sensing Structures for Calorimetric Anemometers
No full textAuthor Jonas Astl, BScMasterarbeit Johannes Kepler Universität Linz 2024Arbeit gesperr
”Slå Stefan, slå. Så ja, slå!” : En etisk analys av kampsportpublikens syn på mänsklig värdighet
No full text"Hit him, Stefan, hit him. Yes, hit him!” Martial arts can be described as an activity where the practitioners exercise violence against each other under consent. The martial arts audience does not merely accept this violence, but also seems to find pleasure in actively encouraging it. How does this behavior affect the members of the audience? This essay discusses whether martial arts spectators who encourage violence – and seem to enjoy watching it – de facto express an inherent belief that some people lack human dignity. Is there something in the martial arts audience, or in the martial arts itself, that makes the participants look at human dignity in another way than the rest of society? If so, does this risk affecting the view that martial arts spectators have of human dignity in general? The essay first discusses the legitimacy of martial arts and the autonomy of sports. Subsequently, the focus turns to the core question: What happens when sport does not reward virtue but instead focuses on diminishing the opponent's human dignity? By including the spectators, I analyze what risks happening to the audience when they act based on what is accepted in the martial arts arena but not in society at large. This essay argues that the audience’s behavior risks opening the door to humanity's darker, and brutal side. A side held back by the idea of the dignity of all people. A side that, if given free rein, has been behind the most horrific events in history
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