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16632. Tradičné formy transportu ľudskou silou v strednej Európe - spôsoby prenášania detí
- Creator:
- Slobodová Nováková, Katarína
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Subject:
- transport, conveyance, transport of chldren, wrap, and basket
- Language:
- Czech
- Description:
- The essay explains Central-European traditional forms of manpower transport, in particular the ways to transport children. Carrying children using different transport aids has a long tradition and many common elements within the researched area, but we can also find many specific techniques and ways of carrying children as well as transport aids there. We can encounter regional archaisms and specifics there which make these ways of transport special. We focus on the oldest and most common transport mean - a wrap that - as a universal mean - served for carrying children until the mid-20th century. We record the ways of carrying children on motheer´s body - in front, on side or on back. The children used to be fixed in more ways as to their age, weight, and occasion to which they were transported (to the field, doctor´s, baptism etc.). We have noticed a special way of carrying children in baskets on mother´s back. Many of these described archaic ways are being revitalised, whereby original carrying techniques, and modern transport aids and materials are used. The essay summarizes results of long-term research and it compares them with materials published in the ethnographic atlases of Slovakia (EAS) and Poland, as well as with Czech works.
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public
16633. Tradiční doprava materiálu na krosnách v Krkonoších
- Creator:
- Smrčka, Aleš
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Subject:
- frame pack, transportation, porter, Krkonoše, and Sněžka
- Language:
- Czech
- Description:
- This text deals with the traditional methods of carrying materials on frame packs in Krkonoše. Like sleighs or wagons, frame packs were a traditional means of transport, used mainly in the mountains or rugged and hilly regions. Three different types of frame packs were used in Krkonoše. Frame packs with a shelf were the most common type: they featured atypical shelf onto which the load was placed. Frame packs with a board featured a simple wooden board as the main structural element. The latter type was equipped with straps used to affix the load. It was used by professional porters who often carried 100+ kilogram loads. The third type, known as the bench frame pack, was mostly used for transporting hay. The tough work of a porter was commonly passed from generation to generation. Porters worked in all seasons and under any and all weather conditions.
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public
16634. Tradiční lidová kultura - výkladní skříň státu - věčný symbol národa
- Creator:
- Válka, Miroslav
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Language:
- Czech
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public
16635. Tradiční lidová kultura na Vysočině
- Creator:
- Lochmanová, Jana
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Language:
- Czech
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public
16636. Tradition in the shade of globalization: ritual bondage in Ghana
- Creator:
- Kraśniewski, Mariusz
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Subject:
- Trokosi, ritual bondage, globalization, slavery, and Ghana
- Language:
- English
- Description:
- Globalization is a process. It is sweeping away old cultural norms and social orders and is bringing death to traditional beliefs and customs. This is a process of change, and many aspects of culture are changed forever. It is possible for this kind of transition to happen in many different ways and in many situations "the clash of civilizations" does not necessarily result in conflict. Cultural norms are voluntarily exchanged between various groups, but the differences in social standards are too difficult to accept, one culture begins to change the other. In such cases, one important question emerges . "Who has the right to decide which cultural norms and traditions are better?" This is a question about "cultural borders" and the universality of human rights and social norms. In this discussion, the issue of ritual slavery finds a place. Triokosi, and similar practices that can be found in some West African countries, are clear examples of the traditional bastions in the "war" against globalization. Those are the practices cosidered as being harmful by international society bud defended by traditional believers. The exploration of ritual bondage from both modern and historical perspectives is he main purpose of this article;; it also aims to shed some light on the discussion about the legitimization or suppression of cultural norms that are considered as being harmful.
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public
16637. Traditionally, I am entitled to a last meal
- Creator:
- Jespersen, Bjørn
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Subject:
- nunberg, condemned prisoner, indexicals, and logical analysis of natural language
- Language:
- Slovak
- Description:
- 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
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public
16638. Traffic control in virtual model of a real city
- Creator:
- Šimůnek , Milan
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Subject:
- Virtual city, traffic control, and simulation
- Language:
- English
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public
16639. Traffic detection of transmission of botnet threat using BP neural network
- Creator:
- Li, Xingguo and Wang, Junfeng
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Subject:
- botnet, BP neural network, traffic, and detection
- Language:
- English
- Description:
- With the gradual improvement of the telecommunication infrastructure in China, the Internet and other new technologies have been frequently used. The Internet technology also brings many network security threats, for example, botnet, while bringing convenience. Botnet is a network formed between hosts controlled by malicious code. One of the most serious threat to network security faced by the Internet is a variety of malicious network attacks on the carrier of botnet. Back propagation (BP) neural network is proposed to detect botnet threat transmission. In this study, a botnet detection model was established using BP neural network system. BP neural network classifier could identify the botnet traffic and normal traffic. Moreover a test was carried out to detect botnet traffic using BP neural network; the performance of the BP neural network classifier was evaluated by the detection rate and false positive rate. The results showed that it had high detection rate and low false positive rate, which indicated that the BP neural network had a good performance in detecting the traffic of botnet threat transmission.
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public
16640. Tragično a transcendence: "Všechno zlé není tragické"
- Creator:
- Tomášová, Pavlína
- Format:
- bez média and svazek
- Type:
- model:article and TEXT
- Subject:
- Karl Jaspers, zlo, tragično, existenciální filosofie, transcendence, metafyzika, pravda, vina, evil, tragedy, existential philosophy, metaphysics, truth, guilt, das Böse, Tragödie, Existenzphilosophie, Transzendenz, Metaphysik, Wahrheit, and Schuld
- Language:
- Czech
- Description:
- Předkládaný text pojednává o vztahu zla a tragična v rámci filosofické koncepce Karla Jasperse, a to zejména v kontextu jeho knihy Von der Wahrheit (1947). První část práce se zaměřuje na Jaspersovo pojetí zla, jež je výrazně odlišné od Kantova etického zla. Na rozdíl od Kanta Jaspers spojuje zlo s nepravdou a vidí jeho původ v nejednotě všech způsobů objímajícího bytí. V kapitole „Über das Tragische“, v níž Jaspers pojednává o tragičnu, lze rozpoznat dvojí zlo – vůli ke zlu a skryté zlo. Druhá část studie podrobněji analyzuje Jaspersovu tezi, že „všechno zlé není tragické“. Smrt a utrpení jsou nedílnou součástí života, přičemž tragédie je zakotvena v transcendenci. Tragický hrdina i za cenu svého vlastního života bojuje za pravdu a ztělesňuje nové ideje svým jednáním. Podle Jasperse křesťanské náboženství znemožňuje opravdové tragično, neboť spása vylučuje možnost tragické smrti jako absolutně a radikálně tragické. Stať představuje Jaspersovo specifické chápání konceptu tragična jakožto základní reality světa, jež ukazuje pomíjivost lidského života a také univerzálního řádu., This text concentrates on the relationship of evil and tragedy in context of the book Von der Wahrheit (1947; On the Truth) by Karl Jaspers. In its first part, the essay describes a distinct way of understanding Kant’s ethical evil. In contrast, Jaspers associates evil with untruth and sees its origin in the divergence of all ways of embracing. In the “Über das Tragische” chapter, two concepts of evil may be observed – the will to evil and the hidden evil. Individuals are responsible for both of these evils, although they are not the cause. Nevertheless, evil is not tragedy. The second part of the essay presents a closer look at an argument of Jaspers that “all that is evil is not tragic” to prove that death and suffering are an integral part of the life. Tragedy is anchored in a transcendence. A tragic hero, even at the cost of his own life, fights for the truth and embodies new ideas by his demeanour. The essay further shows Jaspers’ argument that religion is antagonistic to tragedy, because salvation, as portrayed in the religions, precludes the possibility of the tragic death, as being absolutely and radically tragic. The essay demonstrates Jaspers’ specific conceptual grasp of the tragedy as the basic reality of life, which shows the transience of human life and universal order., and Dieser Text konzentriert sich auf das Verhältnis von Bösem und Tragischem im Kontext von Karl Jaspers’ Buch Von der Wahrheit (1947). Im ersten Teil beschreibt dieser Aufsatz eine andere Art, Kants ethisches Übel zu verstehen. Im Gegensatz dazu assoziiert Jaspers das Böse mit Lüge und sieht seinen Ursprung in der Inkonsistenz aller Umarmungsweisen. Im Kapitel „Über das Tragische“ lassen sich zwei Konzepte des Bösen – der Wille zum Bösen und das verborgene Böse – unterscheiden. Sie sind für beide Übel verantwortlich, obwohl sie nicht die Ursache sind. Aber das Böse ist nicht tragisch. Der zweite Teil des Artikels befasst sich eingehender mit Jaspers Argumentation, dass „Alles Böse ist nicht tragisch“ sei, um zu beweisen, dass Tod und Leiden ein wesentlicher Bestandteil des Lebens sind. Das Tragische ist in der Transzendenz verankert. Ein tragischer Held kämpft auch auf Kosten seines eigenen Lebens, für die Wahrheit und verkörpert mit seiner Haltung neue Ideen. Der Artikel zeigt auch Jaspers Argument, dass Religion dem Tragischen zuwiderläuft, weil die Rettung, wie sie in den Religionen dargestellt wird, den tragischen Tod unmöglich macht, als absolut und radikal tragisch. Der ganze Text zeigt also Jaspers‘ spezifisches Konzept des Tragischen als Grundwirklichkeit des Lebens, das die Vergänglichkeit des menschlichen Lebens und der universellen Ordnung zeigt.
- Rights:
- http://creativecommons.org/publicdomain/mark/1.0/ and policy:public