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Pastarąjį dešimtmetį augantys globalizacijos, liberalizacijos bei integracijos procesai sąlygoja skirtingų kultūrų sąveiką ir daugiakultūrinės akademinės aplinkos kūrimąsi, kur tarpkultūrinės problemos ir kompetencijos ugdymas tampa nenuginčijama būtinybe. Darbo temos ir tyrimo aktualumą sąlygoja plačiai paplitusi nuostata, kad kiekvienas žmogus individualiai suvokia tai, ką mato, girdi, liečia, todėl užsienio atstovas tuos pačius dalykus gali suvokti visiškai skirtingai. Tai dažnai sąlygoja tarpkultūrines problemas, įvairius nesusipratimus, o kartais net ginčus. Norint sėkmingai plėtoti projektinę, kultūrinę ar akademinę veiklą su kitų šalių atstovais, svarbūs tampa tokie žmogaus gebėjimai ir savybės: gerai įvaldyta užsienio kalba, komunikabilumas, kultūrinis lankstumas, žinios apie kultūrų skirtumus, tradicijas ir švietimo ypatumus. Darbo objektas. Tarpkultūrinės komunikacijos problemos – bet kokie trikdžiai, apsunkinantys priimti siunčiamą informaciją teisingai, t.y. kaip to siekė siuntėjas. Darbo tikslas – išanalizuoti tarpkultūrinės komunikacijos problemas, kylančias Lietuvos Erasmus studentams studijų metu užsienyje. Darbo uždaviniai: aprašyti Erasmus programą ir jos įsisavinimą Lietuvoje; išanalizuoti tarpkultūrinės komunikacijos problemas ir jų atsiradimo priežastis; atskleisti tarpkultūrinės kompetencijos svarbą ir ugdymo veiksnius siekiant sumažinti tarpkultūrinių problemų atsiradimą; ištirti Erasmus studentams kylančių problemų ypatybes studijų metu užsienyje... [toliau žr. visą tekstą] / In this decade growing processes of globalization, liberalization and integration postulate interaction between different cultures and multicultural academic atmosphere creation. So the intercultural problems and intercultural competence training become necessity. The topicality of work theme determines popular altitude, that every person different understand what he sees, hears or touches. This attitude is relevant between different cultures members, because very often it becomes the reason of intercultural problems, misunderstanding or even polemic. So the basic conditions trying successfully communicate with other culture members are: good foreign language skills, communicability, cultural flexibility, knowing about cultural differences, traditions. The International agreements and scientist studies emphasize students mobility surplus values – develops social, linguistic, intercultural skills, encourages new ways of thinking, increases European experience and placement perspectives. But on the other hand Erasmus students very often survive a lot of intercultural problems during studies in the abroad. In the scientist sphere we can find researchers about Erasmus students, but there is not information about problems in Erasmus studies. The work object – intercultural communication problems – any interferences which makes difficulty to understand sending information as sender wants. The objective of work – to analyze intercultural communication problems which arise for... [to full text]

Thesis (Ph. D.)--University of Washington, 1981. / Vita. Bibliography: leaves [453]-471.

The diploma thesis is focused on the cultural patterns and motives the Czech and Belgian students are influenced by when selecting a country for their Erasmus+ exchange study programme. Further, a development of students' soft skills after the exchange programme as well as their attitude to further international mobility is analyzed. After a realisation of primary and secondary research, a relationship was revealed between the individualism dimension of selected countries and students' home country, confirming the hypothesis that the Czech and Belgian students choose more individualistic countries. Further, there was proven a positive correlation in terms of the development of a student's skills. Also, the students tend to be more mobile within Europe as well as worldwide. In the end, the benefits of Erasmus+ exchange study programme are discussed and suggestions aimed to the representatives of department of the foreign affairs proposed.

Se Petrarca, como inaugurador do humanismo no século XIV já se opusera à teologia escolástica, levada ao impasse entre fé e razão com os argumentos averroistas e depois ockhamistas e entregue às disputas dialéticas; propugnara pela recuperação da erudição clássica sustentando como cristão que nenhum guia deve ser desprezado se mostra o caminho da salvação e indicara que ninguém, a não ser o cristão, sabe a quem e de que maneira confessar - cui et qualiter confitendum sit - será Erasmo de Rotterdam no século XVI que, afastando-se das sutilezas daqueles que desde o Medievo queriam compreender os mistérios da fé fazendo a teologia se apoiar na filosofia enquanto reflexão sobre o Ser conforme o cânone platônico-aristotélico, proporá que a ciência das coisas divinas e humanas deve ser buscada antes na filosofia enquanto tradição retórica de reflexão sobre os problemas do Homem e, explorando ao máximo as possibilidades da nascente imprensa, explicará socraticamente, através de seus milhares de Adagia, Colloquia, Litterae, traduções e edições princeps, para uma Europa estupefata, angustiada e vacilante entre o renascimento da grandeza antiga e o radicalismo religioso de católicos e reformados, porque e como, decisivamente, devem ser lidos os autores greco-latinos e entendida a precedência da Revelação cristã em relação ao paganismo e às invenções - inventiones - dos outros povos. Neste quadro de rupturas, se insere com relevo os Antibárbaros, designado pelo seu autor para a edição de sua Opera Omnia como o primeiro livro da primeira ordem que é justamente aquela voltada ao ensino dos textos antigos - ad institutionem litterarum - livro que traz a suma de seus argumentos pela pacífica unidade da verdade. / If Petrarch, as inaugurator of Humanism in the XIV Century, was already contrary to the Scholastic Theology - pushed into the impasse between Faith and Reason with Averroists arguments and then Ockamists, and involved in dialectical debates - battled for the restoration of the Classical erudition standing as a Christian that none guide should be contempt if it points out the salvation path; and indicated that no one but the Christian knows to whom and in which manner to confess - cui et qualiter confitendum sit - it will be Erasmus from Rotterdam in XVI Century that, being far from the subtleness from those whose, from the Middle Ages, wanted to understand the Faith Mysteries making the Theology be supported by the Philosophy as reflection about the Being according to the Platonic-Aristotelian Canon, will propose that the science of holly and human things should be chased prior in the Philosophy as Rhetorical tradition of reflection about human problems and, exploring uttermost the possibilities of the emerging press, will explain in a Socratic manner, throughout his thousands of Adagia, Colloquia, Litterae, translations and princeps editions, for a perplex, anxious and oscillating Europe between the renaissance of the ancient greatness and the religious radicalism of Catholics and Protestants, why and how, definitely, should be read the Greek-Latin authors and grasped the precedence of Christian Revelation regarding the Paganism and the inventions -inventiones- of other peoples. In this landscape of ruptures, it inserts with weight the Antibarbarians, designated by its author for his Opera Omnia edition, as the first book of the prime order that is exactly that one made for the instruction of classical texts -ad institutionem litterarum- a book that summarizes his arguments for the peaceful unity of Truth.

[pt] dispensou à questão da relação entre filosofia e retórica (sabedoria e eloqüência) unindo novamente as duas disciplinas anteriormente separadas por Platão. Erasmo de Rotterdam, como um dos principais humanistas do século XVI, não apenas não ficou imune ao peso desta tradição, como foi um dos seus mais influentes catalizadores, revalorizando a necessidade de um amplo saber para a formação do homem e para a instauração da sua dignidade. Para Erasmo, o homem no momento do nascimento ainda é uma matéria bruta, sendo a educação a maior responsável por sua formação moral e intelectual. Deste modo, o aprendizado dos studia humanitatis, cuja defesa aparece expressa já em suas primeiras obras, era condição fundamental tanto para a plena realização de seus ideais de renovação da cristandade e da instauração de uma fé mais pura, quanto para a elaboração de uma reforma educacional. A partir da centralidade da linguagem retórica em seus trabalhos, elegemos como problema central desta tese a análise de duas obras em que Erasmo explicita claramente a importância desse preceito antigo, ou seja, da união entre res e verba, representado especialmente no Ratio studii e no De copia rerum ac verborum, publicados respectivamente em 1511 e 1512. Nelas Erasmo desenvolve seu interesse pela pureza do latim, ensinando sob os moldes de Cícero e Quintiliano, como escrever e ler bem os clássicos. Considerados por muitos analistas os primeiros e mais importantes manuais educacionais da Renascença, sua importância deriva não apenas do tratamento de uma correta apreensão das línguas clássicas, mas também da necessidade iminente de sua apreensão prévia para que o leitor estabeleça a maior proximidade possível com a palavra das Escrituras em seu estado mais puro, principal meio para persuadir os homens da importância dos princípios de uma filosofia cristã. / [en] Perhaps Cicero had been the unique orator among classical writers that gave especial attention to the relation between philosophy and rhetoric (wisdom and eloquence) linking these two disciplines once separated by Plato. Erasmus of Rotterdam, one of the most important humanists in sixteenth century, didn´t stay unaware of this tradition, but was also one of its most influent catalysts, pointing the necessity of vast knowledge for the dignity of human being. Erasmus consider that man at birth is still a substance rude, education is the major responsible for his moral and intellectual formation. Thus, the learning of studia humanitatis, whose defense is clearly in his early books, was a fundamental condition for complete realization of the ideals of Erasmus about renovation of Christianity, appearing of pure faith and educational reform. Considering the importance of rhetorical language in Erasmus works, we have chosen for the central purpose of this tesis the analysis of these two books that reveals the importance of classical precepts, that is, the union between res and verba in Ratio studii and De copia rerum ac verborum, respectively published in 1511 and 1512. In these two books Erasmus develops his interest on the purity of Latin, taught with ideas of Cicero and Quintilian, how to read and write the classics. Considered by many the first and the best educational manuals of Renaissance, these works are important not only for the correct apprehension of classical tongues, but also to the necessity of their imminent apprehension to the reader and correct understanding of the Scriptures in its purest state, the principal step to convince men about Christian philosophy.

The aim of this master’s thesis is to examine how exchange students experience looking for information in their new life situation during a semester in Prague. A further purpose is to investigate what barriers they have faced and how this affected their information behavior. Six qualitative interviews of students constitute the empirical foundation for the study. The interviewees are from six different European countries, were all participating in the Erasmus program, and all had social sciences/humanities/art as their main subject. The empirical findings were analyzed with the use of T.D Wilson’s context oriented model of information behavior from the article “Information behavior: an inter-disciplinary perspective”. This includes for example the theory of stress and coping from the psychology. The result shows that exchange students are dealing with a complex of problems, being both a student and a newcomer. A certain level of stress is experienced when it comes to getting informed, especially in the initial part of the exchange. One main barrier is the Czech language, which also functions as a great activating mechanism. By learning this, the exchange students get more independent in their use of information and they also get closer to the Czech society. Other common barriers are related to the bureaucratic system in international student offices, libraries and other places where information is supposed to be accessible. Even if the impressions are split the library is a quite well used source among the students. Socials contacts, such as other students and local people, are also important sources, especially when it comes to overcoming the barriers. / Uppsatsnivå: D

<p>The object of this essay was, first, to study what advantages parliamentary members in the participating countries argue that their country gains when university students study abroad via ERASMUS, and, second, to study two factors that might affect what advantages that are emphasised by the parliamentary members in the participating countries. To achieve this object, two research questions were posed regarding what advantages of the ERASMUS Programme are mentioned in the parliamentary debate in three countries, United Kingdom, Sweden and Germany, and regarding whether the parliamentary debate is different between the countries as concerns what advantages are emphasised. Subsequently another two research questions were studied, regarding whether the countries’ different positions in Europe and the existence of euroscepticism in these countries affect what advantages of the ERASMUS Programme are emphasised in the parliamentary debate. The study was carried out using argumentation analysis, in which the arguments for participation in the ERASMUS Programme presented in the parliamentary debates were compiled and grouped together according to whether they refer to economic and professional advantages or to cultural and social advantages. The results of the study showed that there are differences between the countries regarding what advantages are emphasised in the parliamentary debate. After a discussion of the countries’ different positions in Europe and the existence of euroscepticism in these countries, the conclusion was that a country’s position in Europe does not affect what advantages of the ERASMUS Programme that are emphasised in the parliamentary debate, while the level of euroscepticism in a country does affect what advantages are emphasised.</p>

Erasmus Darwin’s task as a Deistic Dissenter poet who wished to promote science education to a mixed audience was complex. There was mainstream concern over what Deists and Dissenters actually believed about God, their involvement in science, and, especially, how their published works, whatever the subject, might affect public morality and politics. I argue that Darwin’s poetry is primarily in the genre of Lucretian didactic epic but that it also involves elements of other written traditions (literary and non-literary). I focus on English didactic poetry, the theological written traditions of Dissent and Deism, and a particular tradition of erotic satire. The genre of Lucretian didactic epic and the tradition of English didactic poetry are non-identical. In Darwin’s Lucretian didactic epic, resemblances to such poems as Pope’s Essay on Man challenge ideas about what kind of narrative a didactic poem in the English language can deliver. Techniques from the theological written traditions of Dissent and Deism reflect Darwin’s affiliations, signal that science education fits within a larger debate about intellectual freedom, and promote tolerance for differences of opinion about nature. Mimicry of a particular tradition of erotic satire helps to downplay the address to a mixed audience while satirising some common misconceptions about poetry, botany, and women in the period. Darwin’s poetry challenges ideas about what people from his community of belief meant to communicate or transmit by writing for the general public, what the general public was entitled to learn, and what poetry was able to teach. Perhaps Darwin’s biggest modification of Lucretian didactic epic was that he did not tell his readers exactly what to think, but how. / Thesis (Ph.D, English) -- Queen's University, 2012-07-09 10:04:51.446

Thesis (M.A.--Church Hist.)--Catholic University of America, 1988. / Includes bibliographical references (leaves 101-104).