Abstract Online communication remains today predominant in influencing members of society through the use of new technical ways of communication. Traditional communication is thus being replaced by new ways. The media plays a huge role in disseminating information. According to Trappel, online media is a stand-alone genre. They meet first of all the defining characteristics of the media: they are public (they can be accessed by anyone), they are technically transmitted, they are addressed to a wide audience, they are characterized by periodicity and they relate to reality. On top of that, online media also have their own characteristics: they are multimedia (exceeding the limits imposed on print or classic media), they are digital (and therefore can be processed and dispersed) and they are interactive (they allow direct feedback). Especially the hypermedia possibilities of the internet bring an enormous flexibility in the creation and transmission of information. The period marked by the pandemic brought online communication to its peak. However, the online press must maintain a vital role in raising awareness of the masses in order to counteract the harmful effects of communication manipulation. The benefits of online communication must lead to an increase in the level of training of users, both in terms of media education and in terms of online education. Certainly, the online school will remain in the future, not only as an alternative, but also as an independent component of education.

Abstract The truth value of a proposition p is determined only relatively to a temporal moment. Therefore, only the d-propositions with the syntax „p is true at the moment t” have a determined truth value. The attempt to formalize these propositions using the conjunction connector leads to paradox. The paradox may be avoided through the quantification of possible interpretations of the propositional variables.

Abstract The present study aims to analyze the evolution of religious discourse in the pages of the journal Calendarul “Bunului creştin” published at Sibiu between the years 1944-1949. The speech is a deeply anti-communist one where the idea of national unity, of preserving the Orthodox Christian faith, defending the values of the nation (homeland, family) and obeying the orders of the King, the Head of State and other rulers is supported. The predominant news of the war is a sad reality: the deportations of Moldovan peasants from Transnistria to Siberia and their joy, and that of the Russian people, at the liberation by the Romanian Christian armies. The fact that in this periodical, which appeared with the blessing of Metropolitan Nicolae of Transylvania, indirectly shows his position on communism and war.

Abstract This study explores more aspects of visual metaphor. In the beginning, we wanted to show how linguistic metaphor created a link to visual metaphor. Then, for a better understanding, we talked about the composition of image, the visual rhetoric effects on audience and about the cinema language and its characteristics. We consider that visual metaphor can be analysed in visual products by decoding, to understand the author’s intention, but new meanings can also be created by the audience. In the examples we gave, we identified creative, plastic and ideological metaphors that showed a strong impact through their construction. Visual metaphor is a trope with great possibilities of expression and meaning, in new cinematic forms.

Abstract Jan Saudek’s photographic work is crossed by a series of leitmotifs identified and dissected by the scalpel of the critics, although the most recurring of them seems to have been neglected: mirroring, in the form of reflection and juxtaposition. This stylistic effect has consequences which often exceed his creation, being visible even in the photographs of his disciple Sára Saudková. Affected by the atrocities of the war, unrecognized as an artist by the Czechoslovak communist regime and deprived of the understanding of his ex-wives and children, he remains true to his visions, fighting the kitsch that always haunted him. Paradoxically, in the self-critical sincerity of the octogenarian Jan Saudek, the recognition of his artistic value is obviously mirrored.

Abstract In addition to presenting personal contemplations on various topics, Rebekah Hyneman’s prose and poetry has broader political and social agendas, namely bridging the gap between Jews and Gentiles. Hyneman felt that the Gentiles’ lack of knowledge of Jewish traditions leads to estrangement between Jews and non-Jews. Nineteenth-century Jewish female writers, a religious and cultural minority within a minority (women writers in patriarchal society), have been misrepresented by their contemporaries. Modern critics have failed as well to relate to their distinctive contribution as Jews, and thus are held responsible for minimizing these writers’ contribution to the nineteenth-century general effort. Rebekah Hyneman’s “The Lost Diamond“ (1862) is a case in point of a Jewish female writer who constructs multiple identities in her factual life, prose and poetry, none of which necessarily contradicts the other. Hyneman was at once a convert to Judaism and an opponent of intermarriage between Jews and Gentiles, a zealous American patriot, but one of the earliest Zionists, advocating the Jewish people’s return to Jerusalem. She was a Jewish writer and poet, a “Mother in Israel,“ as I would like to call her, who concerned herself with Jewish traditions, and forced conversion to Christianity, and a writer who addressed the general public, especially female readership. Though far from being a feminist, one of Hyneman’s major efforts was dedicated to the creation of a female “sweet communion,“ a sort of spiritual union of all women, that is, both Jewish and Gentiles.

Events related to the historical plague in the eighteenth century have tended to be viewed from the standpoint of success. Western Europe declared victory over the threat of an epidemic that had bedeviled them since the mid-fourteenth century. Contemporaries understood the end of the illness’s spread in Western European territories to mean that the pestilence had retreated to the East, which explained its presence in Russia and Poland. At the same time, there was a shift in relations with the Ottoman Empire, where the challenge of dealing with the epidemic remained. With the effective cessation of military conflicts, both sides began to express greater interest in the exchange of goods, knowledge and luxury items and in building a deeper appreciation and understanding of differences between their distinct cultures and religions. While the Russian tsarina Catherine II experienced the “plague” primarily as a result of warfare with the Ottomans and sought to counter it in the European fashion (quarantine, inclusion and exclusions), Western European travelers took a different view of the Ottoman and Levantine handling of the “plague.” In those lands they traversed and traveled, they witnessed an approach to the epidemic that differed from the Western European methods with which they were familiar. This was not limited to the strikingly different concrete measures to prevent and control the spread of disease, but included alternate interpretations of these experiences against the backdrop of the cultural and religious assumptions held by the diverse populace. The observation and appreciation of these differences in their travelogues further contributed to the constitution of a Western European self. The perceived geographical shift of the epidemic and its effects, including the potential for conflict, to Europe’s margins, which continued to be sites of both exchange and exclusion, and a newly emerged, distinctively Western European perspective on the threat of an epidemic that continued to exist beyond those margins effected a sort of deprovincializing of Europe, contributing conceptually to the imagination of a space that was self-contained and purged of an epidemic that had been brought firmly under control.

Free AccessInhaltPublished Online:Jun 2021https://doi.org/10.7788/saec.2021.71.1.1SectionsPDF/EPUB ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinkedInRedditEmail About Next article FiguresReferencesRelatedDetails Download book coverVolume 71Issue 1June 2021 ISSN: 0080-5319eISSN: 2194-4075HistoryPublished online:June 2021 PDF download

This essay analyzes the various meanings and functions of Athanasius Kircher’s Christian name in seventeenth-century representations of his religious and scientific persona. While the young Leibniz – like other admirers – considered the given name’s etymology as a good omen which promised Kircher’s immortality in the Republic of Letters, in Kircher’s own eyes his name committed him to the heritage of the late antique church father Athanasius of Alexandria. At the same time Kircher was aware of the given name’s interpretation offered by Leibniz: both his autobiography and his learned oeuvre proclaim to have realized what his name had predicted and demanded. The article examines the practices and strategies of Kircher’s immortalization and self-immortalization, relating them to early modern concepts and theories of proper names. It tackles this issue until the time when Leibniz began to revoke his prognosis of Kircher’s athanasia, i. e., until it became apparent that he, too, had the makings of a polymath.