<p>Најрепрезентативнији показатељ вербализације части и поштења у српском језику су српске паремије. Но, оне одражавају врло растегљиво схватање тих моралних појмова, и тешко је наћи јединствени лингвистички чинилац који их означава. Српски народ је исказивао поменуте концепте сразмерно ретко у пословицама и изрекама помоћу речи поштење и част, те њихових изведеница, а ова лексичка разноврсност је одраз недовољно екзактне концептуализације поштења и части уопште, уз многа поклапања са другим моралним појмовима. Различити разлози су утицали на ову неегзактност. Први је дуг, можда и вишемиленијумски период од настанка појединих паремија до њиховог објављивања, што је створило велику шароликост денотација поштења и части у српској паремиологији: од примитивног праисторијског поимања, заснованог више на на митском мишљењу, преко преетичке, хомеровске античке идеје, по којој је моралност изједначавана са обичајношћу, теорија попут Аристотелове, па до средњовековног теолошког учења (о врлини као богоугодности, светости, правоверности), нововековних становишта и тако даље. Сва ова схватања имају мање-више заједночко једино поистовећивање поштења са поштовањем етичких правила заједнице коју појединац осећа као своју, однсоно части са награђивањем те индивидуе од стране истог колектива за поштовање речених норми. Чињеница да су Срби, услед вишевековног живота под страним, турским законима, често могли да се ослоне искључиво на неписане, моралне законе властигог колектива, значајно је утицала да етички термини поштења и части прошире изворно значење. Такође, подређени положај нашег народа у Отоманском царству истакао је функцију пословица и изрека као својеврсног тајног, интерног језичког кода у српском друштву. Ова је функција захтевала симболичку употребу речи, како би се прикрио њихов стварни контекст од туђина, често упознатог са српским језиком, али у исто време да би се вербализовали и учинили препознатљивим апстрактни појмови части и поштења у махом неписменом домаћем становништву, које је преносило те пословице и изреке, и које је кудикамо боље познавало конкетне термине, колико год ови били семантички &bdquo;тврди&ldquo; и у основи непрецизни. За ту сврху су се користили лексичко-семантички бинарни парови (поређења по слиности или супротности), рима и друге игре речи, с њиховом експресивном симболиком и емфатичким карактером, те најзад, обиље митологема, иако је многим од њих првобитни смисао временом измењен или заборављен.</p> / <p>Najreprezentativniji pokazatelj verbalizacije časti i poštenja u srpskom jeziku su srpske paremije. No, one odražavaju vrlo rastegljivo shvatanje tih moralnih pojmova, i teško je naći jedinstveni lingvistički činilac koji ih označava. Srpski narod je iskazivao pomenute koncepte srazmerno retko u poslovicama i izrekama pomoću reči poštenje i čast, te njihovih izvedenica, a ova leksička raznovrsnost je odraz nedovoljno ekzaktne konceptualizacije poštenja i časti uopšte, uz mnoga poklapanja sa drugim moralnim pojmovima. Različiti razlozi su uticali na ovu neegzaktnost. Prvi je dug, možda i višemilenijumski period od nastanka pojedinih paremija do njihovog objavljivanja, što je stvorilo veliku šarolikost denotacija poštenja i časti u srpskoj paremiologiji: od primitivnog praistorijskog poimanja, zasnovanog više na na mitskom mišljenju, preko preetičke, homerovske antičke ideje, po kojoj je moralnost izjednačavana sa običajnošću, teorija poput Aristotelove, pa do srednjovekovnog teološkog učenja (o vrlini kao bogougodnosti, svetosti, pravovernosti), novovekovnih stanovišta i tako dalje. Sva ova shvatanja imaju manje-više zajednočko jedino poistovećivanje poštenja sa poštovanjem etičkih pravila zajednice koju pojedinac oseća kao svoju, odnsono časti sa nagrađivanjem te individue od strane istog kolektiva za poštovanje rečenih normi. Činjenica da su Srbi, usled viševekovnog života pod stranim, turskim zakonima, često mogli da se oslone isključivo na nepisane, moralne zakone vlastigog kolektiva, značajno je uticala da etički termini poštenja i časti prošire izvorno značenje. Takođe, podređeni položaj našeg naroda u Otomanskom carstvu istakao je funkciju poslovica i izreka kao svojevrsnog tajnog, internog jezičkog koda u srpskom društvu. Ova je funkcija zahtevala simboličku upotrebu reči, kako bi se prikrio njihov stvarni kontekst od tuđina, često upoznatog sa srpskim jezikom, ali u isto vreme da bi se verbalizovali i učinili prepoznatljivim apstraktni pojmovi časti i poštenja u mahom nepismenom domaćem stanovništvu, koje je prenosilo te poslovice i izreke, i koje je kudikamo bolje poznavalo konketne termine, koliko god ovi bili semantički &bdquo;tvrdi&ldquo; i u osnovi neprecizni. Za tu svrhu su se koristili leksičko-semantički binarni parovi (poređenja po slinosti ili suprotnosti), rima i druge igre reči, s njihovom ekspresivnom simbolikom i emfatičkim karakterom, te najzad, obilje mitologema, iako je mnogim od njih prvobitni smisao vremenom izmenjen ili zaboravljen.</p> / <p>The most representative indicator of verbalization of honor and honesty in the Serbian language are Serbian proverbs. However, they show very elastic conception of these moral concepts, and it is hard to find unique linguistic factor which marks them. Serbs were expressing forenamed concepts relatively rarely in proverbs and sayings with words поштење (&ldquo;honesty&rdquo;) and част (&ldquo;honor&ldquo;), or their derivatives, and the lexical diversity is a reflection of insufficient exact conceptualization of honesty and honor in general, with many matching with other moral concepts. Reasons that contributed to this inexactness are various. The first is long, perhaps millenniums-old period from the occurrence of certain proverbs to their publication, which has created a great diversity of denotations of honesty and honor in Serbian proverbs: from primitive prehistoric comprehension, based more on the mythical thought, through the idea of pre-ethical Homeric antiquity, when morality has been equated with tradition, theories such as those of Aristotle, to Middle Ages theological learning (of the virtue as obedience, holiness, orthodoxy), New Century opinions and so on. All these opinions have more or less in common only mere identification of the honesty with respect of the ethics rules of community which an individual feels like his own, and identification of the honor with rewarding the individual by the same community for respect of the abovementioned rules. The fact that the Serbs, due to centuries of living under foreign Ottoman laws, often were able to rely exclusively on unwritten, the moral standards of their own collective, has significantly influenced the ethical terms of honesty and honor extend their original meaning. Also, the subordinate position of Serbs in the Ottoman Empire emphasized the function of proverbs and sayings as a kind of secret, internal language code of Serbian community. This function required the symbolic use of words, so as to conceal their actual contents from aliens, often familiar with the Serbian language, but at the same time to verbalize and make recognizable abstract concepts of honor and honesty to almost illiterate local population who communicated these proverbs and sayings, rather accustomed to concrete terms, however semantically &ldquo;hard&rdquo; and basically imprecise. For that purpose have been used binary pairs that is opposites (comparison by semantic and lexical similarity or contrast), rhyming words and other wordplays with their expressive symbolism and emphatic character, and finally, plenty of mythologems, even though original meaning of many of these words by time was altered or forgotten.</p>

The work involves comparingethical values in the general population without serious damage to the general health, and in pacients within overal disease where i tis clear that the scale of values of the two groups are different. From futher examinations came some additional insights /see Chapter 4 d/ and chapter 5 work/. Results and conclusions are in line with Anglo-Saxon literature/ European and overseas/ and our own experience with treating pacients. No medical industry can not fully ensure full health of pacients. There is a set of values focused on specific medical professions and their own core values. These parameters set values based on many aspects of professional decision meking. And those serve to assess the pacientś needs. How to treat and the doctorś own medical approach to the pacient with severe overal ilness correspondens to the hierarchy of ethical values in Ozar-Sokol scheme. Proposal of six major ethical values concerning dentistry and access to treatment and justice in distribution and alocation of resources in surgical pacients with variety of serious medical interventions: heart surgery, transplants, etc./ ethical values contribute to the proces of decision- making in case of conflict. Not all Ozar-Sokol scheme recognizes those. From the perspective of pacients with serious...

The work involves comparingethical values in the general population without serious damage to the general health, and in pacients within overal disease where i tis clear that the scale of values of the two groups are different. From futher examinations came some additional insights /see Chapter 4 d/ and chapter 5 work/. Results and conclusions are in line with Anglo-Saxon literature/ European and overseas/ and our own experience with treating pacients. No medical industry can not fully ensure full health of pacients. There is a set of values focused on specific medical professions and their own core values. These parameters set values based on many aspects of professional decision meking. And those serve to assess the pacientś needs. How to treat and the doctorś own medical approach to the pacient with severe overal ilness correspondens to the hierarchy of ethical values in Ozar-Sokol scheme. Proposal of six major ethical values concerning dentistry and access to treatment and justice in distribution and alocation of resources in surgical pacients with variety of serious medical interventions: heart surgery, transplants, etc./ ethical values contribute to the proces of decision- making in case of conflict. Not all Ozar-Sokol scheme recognizes those. From the perspective of pacients with serious...

This study theoretically presupposes that the individual is an integral entity, therefore, education should take place according to the harmonious development of all the facets of a child's being. Even in antiquity, physical education and sport were seen to be important for a balanced education. Every society implements physical education and sport according to own needs and requirements, according certain values to sport, which values are reviewed in this study. A literature study corroborates that the intellectual, physical and social development of the child undoubtedly forms part of the total environment of the educative process. Exclusion of any facet could cause an imbalance in the development of the child. Incorporation of physical education and sport in the post-apartheid educational dispensation of South Africa forms the later part of the investigation. Various factors in South Africa have an influence on the role and place of physical education and sport within the curriculum. Government involvement in sport can determine the place of sport in society and in the curriculum. The readmittance of South Africa into international participation and changes in the political policy also play a role. These factors pose the challenge and facilitate the possibility to reinstate physical education and sport at schools. The structure of South African sport is undergoing a total change and the role players in the sports fraternity are now faced with numerous challenges and opportunities. Reinstating physical education and sport in the school curriculum serves a vital role in the reconstruction and development of a healthy and well-balanced society. Furthermore, reinstatement could reverse the consequences of social and economic injustices. Research undertaken in Australia, also provides some answers to problems for the South African situation. It proposes new initiatives that could be of help to the relevant role players in the planning of physical education and school sport in the post­ apartheid educational dispensation of South Africa. / Educational Studies / D. Ed. (Comparative Education)

This study theoretically presupposes that the individual is an integral entity, therefore, education should take place according to the harmonious development of all the facets of a child's being. Even in antiquity, physical education and sport were seen to be important for a balanced education. Every society implements physical education and sport according to own needs and requirements, according certain values to sport, which values are reviewed in this study. A literature study corroborates that the intellectual, physical and social development of the child undoubtedly forms part of the total environment of the educative process. Exclusion of any facet could cause an imbalance in the development of the child. Incorporation of physical education and sport in the post-apartheid educational dispensation of South Africa forms the later part of the investigation. Various factors in South Africa have an influence on the role and place of physical education and sport within the curriculum. Government involvement in sport can determine the place of sport in society and in the curriculum. The readmittance of South Africa into international participation and changes in the political policy also play a role. These factors pose the challenge and facilitate the possibility to reinstate physical education and sport at schools. The structure of South African sport is undergoing a total change and the role players in the sports fraternity are now faced with numerous challenges and opportunities. Reinstating physical education and sport in the school curriculum serves a vital role in the reconstruction and development of a healthy and well-balanced society. Furthermore, reinstatement could reverse the consequences of social and economic injustices. Research undertaken in Australia, also provides some answers to problems for the South African situation. It proposes new initiatives that could be of help to the relevant role players in the planning of physical education and school sport in the post­ apartheid educational dispensation of South Africa. / Educational Studies / D. Ed. (Comparative Education)