W oczekiwaniu na Paruzję. Myśl eschatologiczna w prawosławnym piśmiennictwie słowiańskim do początku XVI wieku

Wydział Filologii Polskiej i Klasycznej: Instytut Filologii Słowiańskiej

Żydzi i judaizm w zwierciadle sztuki antycznej.

Wydział Historyczny: Instytut Historii Sztuki

The aesthetics of he eyes and mouth position in a three-point face schema

Oculographical research of people watching a human face indicates than beholder's eyes stop most often and for the longest period of time on the eyes and the mouth of the face looked at and that they move among these three points most frequently. The position of the eyes and mouth in relation to one another can be described with a single number being a measure of an angle with the vertex in the middle of the mouth and with arms crossing the centers of the eye pupils. The angles were measured from photographs of people from all over the world, as well as of residents of Lublin. Subsequently, the subjects from Lublin were asked to make face schemas by positioning the eyes and the mouth in the way they considered most attractive. The eye-mouth-eye angle of these schemas was measured. Additionally, measurements of the same angle were taken from the faces depicted in icons. The schemas of the most attractive - according to the subjects - faces were characterized by angles approximating the mean angle from the photographs, and significantly greater than the mean angle from the icons.

Z recepcji Retoryki Arystotelesa w Bizancjum

The paper deals with the reception of Aristotle’s definition of rhetoric (Rhet. I 1355b26–27) in several Byzantine commentators of Hermogenes’ and Aphthonius’ treatises. A justification of critical interpretation of this definition is to be found in the commentaries of Troilus and Athanasius (4th/5th century) as well as Sopatros (6th century) and Doxapatres (11th century), Maximus Planudes (13th/14th century) and several anonymous commentators. The Byzantine tradition has found Aristotle’s definition of rhetoric to be all too theoretical and insufficiently connected to practical activity, which Byzantium identified with political life.