The Institute of History at the University in Zielona Gora systematically focuses on research on settlement changes and population development in the Western border region of contemporary Poland, which in the past was settled first by Slavic and later by German populations. This article provides information on the most important studies that represent sources of information on the history of settlement, ethnic structure, and demographic development in this region, dating back to the end of the 18th century, but emphasising more recent work, which mainly targets the Polish parts of Lusatia and Lubusz. and Z polštiny přeložil Eduard Maur.
Nunberg maintains that there are cases like ''I am traditionally entitled to a last meal'', as uttered by a condemned prisoner facing the firing squad, which suggest that an indexical like ‘I’ does double duty as a vehicle of singular and general reference. I argue against this claim. My position is that the sentence should be factored out into two: ''Traditionally, a condemned prisoner is entitled to a last meal'' and ''I am a condemned prisoner''. Nunberg’s sentence is generated by means of an illicit substitution of ‘I’ for ‘a condemned prisoner’ inside the scope of ''traditionally''. The morale is that sloppy or literally nonsensical speech like Nunberg’s sentence is not suitable as data for logical analysis of natural language. What is suitable data is the two-premise argument I put forward., Nunberg tvrdí, že existují případy, jako například ,,tradičně mám nárok na poslední jídlo'', jak vyslovil odsouzený vězeň, který čelí střelbě, což naznačuje, že indexové označení ,,I'' má dvojí povinnost jako prostředek jednotného a obecného odkazu. Proti tomuto tvrzení argumentuji. Můj postoj je takový, že věta by měla být zohledněna ve dvou: ,,Odsouzený vězeň má tradičně nárok na poslední jídlo'' a ,,Jsem odsouzený vězeň''. Nunbergův rozsudek je vytvářen nedovolenou náhradou slova ,,I'' za ,,odsouzeného vězně'' v rozsahu ,,tradičně''. Morálka je, že nedbalý nebo doslova nesmyslný projev jako Nunbergova věta není vhodný jako data pro logickou analýzu přirozeného jazyka. Vhodnými daty jsou argumenty, které jsem navrhl., and Bjørn Jespersen
My experience from interdisciplinary research is based on the exploitation of studies of related branches of science that serve as auxiliary sciences to the major branch of science. In the course of study of more complex phenomena of folk culture one needs to research into their origin (not their typological development). The most limiting factor, from my point of view, is ethnographical regionalisation and the established borderlines of regions and countries. Another limiting factor is a close cohesion with the established understanding of branch-specific sources of information and methods, particularly physical preservation of
ethnographic artefacts. The significance of training in auxiliary sciences for multiaspect studies is described via six examples from the author’s own study of wooden multi-aspect in Europe. Having combined aspects from several disciplines, the author managed to come up with new perspectives with respect to various issues of origins of well-known phenomena. The result was an attempt to synthesise a phenomenon the genetics of which can be examined in broad interethnic contexts only. Each and every synthesis does indeed answer the research questions, but it also asks new questions for further researches to answer. It is therefore necessary to prepare accordingly, with respect to these researches. interdisciplinary studies require familiarisation with analytical methods in related branches of science. Education of experts in ethnology could be extended to include the study of auxiliary sciences, as is the case of the auxiliary sciences of history.
In Guodian in October 1993 an important archeological find of manuscripts was made, a part of which was the text The Grand One generates water. It was an unknown and, in the Chinese tradition, unique, “water cosmogony”, which was appended to the oldest known version of the Taoist anthology Laozi. The highest element in the cosmological scheme is the Great One, which it is possible to understand in a simplified manner as the Way of the Dao. The Grand One generates water which in return works with it on the birth of the heavens, which makes it something like an elementary tool. In further phases the cooperation of heavens and the Grand One generates earth and after the cooperation of the heavens with earth the other elements of the scheme. The returning (the principle of backness, feedback) and the mutual interaction of opposites put into motion the entire process. and Im Oktober 1993 machte man im chinesischen Guodian einen bedeutenden archäologischen Fund von Schriftstücken. Unter ihnen befand sich auch der Text Das große Eine gebiert das Wasser. Es handelt sich um eine früher ganz unbekannte und in der chinesischen Tradition einmalige „Wasser-Kosmogonie“, die an die bislang älteste bekannte Version der taoistischen Anthologie Laozi angefügt war. Das höchste Element des kosmologischen Schemas ist das Große Eine, das vereinfacht als „Weg Dao“ verstanden werden kann. Das Große Eine gebiert das Wasser, das regressiv mit ihm bei der Geburt des Himmels zusammenwirkt und so gewissermaßen zu einem Primärwerkzeug des Höchsten wird. In den weiteren Phasen wird aus dem Zusammenwirken des Himmels mit dem Großen Einen die Erde geboren und nach dem Zusammenwirken von Himmel und Erde entstehen weitere Elemente des Schemas. Der ganze Prozess wird durch die Rückwirkung (das Prinzip des Zurückwirkens, der Rückkoppelung) und das gemeinsame Wirken der Gegensätze ständig neu in Bewegung gesetzt.