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This article describes and analyzes assessment approaches in three conservatories and thus contributes to the study of how values are distributed and negotiated within higher education specialized in classical music in the Baltic Sea region and Central Europe. The relation between assessment and learning could be viewed from different perspectives. Assessment of learning can be seen as a checkpoint regarding whether specific knowledge has been internalized, assessment for learning implies that the chosen assessment method encourages the learning process, while assessment as learning can be seen as intertwined with and dominating the learning process. In this article we clarify possibilities for transformative assessment, as well as the risk for assessment as learning. What counts as important knowledge varies between and within the perspectives. To generate material to enable analysis of assessment approaches in the Baltic Sea region and Central Europe, 23 students and 22 professors/leaders within three conservatories were interviewed. The interviews were transcribed verbatim and analyzed through content analysis by the two researchers individually and collaboratively. The results show three different approaches, namely the competition approach, the portfolio approach, and the response-based approach. [ABSTRACT FROM AUTHOR]

Public international law cloaks the process of government recognition with neutrality. It does this by concealing its political, discretional nature and disregarding the far-reaching consequences for the citizens of the country concerned. The dispute over Venezuelan gold in the Bank of England provides a case study as the gold reserves or its proceeds remain out of the reach of the Venezuelan people. It presents unique features as the UK courts have to determine which of the two competing governments represents Venezuela's legitimate interest. This article focuses on the relationship between government recognition and coloniality to illustrate how the law reproduces neocolonial rationalities under the guise of neutrality. It conceals a morally superior self-perception of those advancing an international political order dehumanising the lives of 'the other'. Ultimately, government recognition has far-reaching implications for the international order since it risks becoming a discretionary practice to support or boycott regimes. [ABSTRACT FROM AUTHOR]

Copyright of Bylye Gody is the property of Cherkas Global University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Recent developments within American politics have witnessed an increase in the use of history to highlight the need for social justice and civic engagement. Yet, on its own, history is an altogether impotent means of doing so, for it fails to provide the public with the moral framework necessary for evaluating past injustices on an objective basis. To remedy this problem, this essay suggests that historians and other scholars and activists who are interested in civic engagement and social justice should look to the classical and common law traditions; the answer to the theoretical need for a solution to problems within presentist activism has, in other words, been the law. Doing so would provide a more universal and shared conception of past injustices and help increase a polity's moral consciousness. Practically, this strategy can be implemented through a classical or liberal education, with the additional help of state legislatures. In all, this essay argues that history on its own is insufficient for moral education, that the best moral education is offered through the classical model, and that, as a practical matter, it is necessary for a legislative solution to mandate that education, if it will ever be possible to find an objective basis for civic engagement and social justice. [ABSTRACT FROM AUTHOR]

This study argues that Victorian female characters like George Eliot's Maggie Tulliver in The Mill on the Floss (1860), denied the classical education their more practical male counterparts enjoy, attempt to create stories around their readings, anticipate plot developments, and finally come to realize the deficiencies of male worldly wisdom. As a result, they turn to out-of-this-world masculine wisdom, the Word of God, practice submission and self-renunciation, and ultimately escape their own plots in a heroic gesture, announcing, as it were, that heroines of the stamp of a Saint Theresa can no longer emerge from a Victorian society that systematically fails to educate its women. Maggie Tulliver is neither the first nor the last female character who struggles to combine a literary discourse of the past with newer forms of narrative discourse, yet she is perhaps the most vibrant example of the nineteenthcentury passive-aggressive reader. George Eliot's precocious female sage is at a crossroads historically, culturally, as well as ideologically, emblematically enacting the shift in reading practices that characterized the nineteenth century, when the Victorian reader became part of a larger cultural movement transitioning from homogenous, selective reading to a heterogenous, scanning type of reading. Eliot's novels seem to be pivoting on this shift, allowing their readers to practice nonsequential reading of characters who themselves are readers of parts. This fragmentariness, as Eliot seems to say, defines the very psychology of nineteenthcentury print culture. [ABSTRACT FROM AUTHOR]

Crave TV's niche hit Letterkenny is packed with exercises in wordplay and examinations of semantics that serve various functions in its presentation of life in small‐town Canada. This article examines how the progymnasmata of classical rhetorical education and the linguistic comedy bits in Letterkenny serve a similar role in preparing their users (and viewers) to both engage in a specific type of dialogue and establish and enforce moral boundaries as are accepted in the society in which they live and participate, and how fan circulation of these language memes reflects the transference of those morals to the culture. [ABSTRACT FROM AUTHOR]

In Eastern and Southeastern Anatolia, along with modern education institutions, madrasas that are a continuation of Ottoman education institutions also operate. These madrasas meet the need of the local people to learn religious knowledge. A significant part of the education given in madrasas is based on Arabic. The madrasa students who learn Arabic in a disciplined way produce both original and translated works. With the translations from Arabic, the products of religious education in madrasas are also delivered to the local people who support the madrasa and thus their debt of gratitude is paid. Molla Ahmet Afşin, who received classical madrasa education, achieved this goal with his original and translated works. Afşin, who has five translations, one original work and scattered poems, has been influenced by the classical Arabic literature in both poetry and prose. [ABSTRACT FROM AUTHOR]

We have two volumes in Bloomsbury's Classical Receptions in Twentieth-Century Writing series edited by Laura Jansen, namely, Derek Walcott and the Creation of a Classical Caribbean by Justine McConnell, and J. R. R. Tolkien's Utopianism and the Classics by Hamish Williams. Both texts have three main chapters to which is devoted one aspect of the author's reception of the classical world. In the former, McConnell identifies three recurring approaches or processes in Walcott's creation of a 'classical Caribbean', often drawing on postcolonial theory. These are: non-linear or non-colonial temporalities (explored under the heading 'Time'), 'Syncretism', and 'Re-creation'. At the same time, McConnell not only analyses the St. Lucian author's relationship to classical culture and education, but situates his work within that of other Caribbean writers. McConnell paints a cohesive picture of Walcott's (self-)positioning in these entanglements of times, places, and traditions, and makes a number of useful observations about classical reception more broadly. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Educational Studies (1673-1298) is the property of Journal of Educational Studies Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Since the new century, the main theme of my country's higher education is to improve the quality of teaching. To this end, the education administrative department and the vast number of colleges and universities have done a lot of work. Looking back, this teaching quality construction involving thousands of colleges and universities across the country has attracted much attention from all walks of life. The government as the organizer promotes the active participation of colleges and universities in the form of teaching evaluation under the leadership of administrative authority and the "quality engineering" project with resources and reputation, which has played a huge role in improving the teaching quality of colleges and universities. The teaching quality evaluation in higher education is a classical multi-attribute group decision-making (MAGDM) issue. Recently, the Exponential TODIM (ExpTODIM) method has been used to cope with MAGDM issues. The 2-tuple linguistic neutrosophic sets (2TLNSs) are used as a tool for characterizing uncertain information during the teaching quality evaluation in higher education. In this paper, the 2-tuple linguistic neutrosophic number ExpTODIM (2TLNN-ExpTODIM) is built to solve the MAGDM under 2TLNSs. In the end, a numerical case study for teaching quality evaluation in higher education is given to validate the proposed method. The main contribution of this paper is constructed: (1) the Exponential TODIM (ExpTODIM) method is extended to the PLTSs; (2) the 2-tuple linguistic neutrosophic number ExpTODIM (2TLNN-ExpTODIM) is built to solve the MAGDM under 2TLNSs; (3) Finally, a numerical case study for teaching quality evaluation in higher education is given to validate the proposed method. [ABSTRACT FROM AUTHOR]

Objective: Problem solving skills, the integration model is increasingly given importance in nursing education. It was supported by findings that increased knowledge of internet usage will increase deliberate information-seeking behaviors and usage of computers and the internet by nursing students is necessary for their occupation. Materials and methods: This study aimed to determine the strategies of searching and interpreting information in the internet environment of nursing students studying in classical and integrated education programs and these strategies differ according to demographic variables. The descriptive study design was used. The sample of the study consisted of two nursing students of the Faculty of Health Sciences who applied two different education methods in 2017- 2018 years. Nursing students (672) were sampled. The data were collected with “Information Commitment Scale”. Ethics Board approval and written permission were provided by the nursing schools. Results: “Multiple Sources as Accuracy” and “Technical Issues as Usefulness” factors average score of the students studying with the integrated education model was found to be higher than the students who were studying in classical education (p <.05, p <.001). Differences were found in sub-factors according to gender, class level, frequency of daily internet usage and computer usage level (p<.05, p<.01). Conclusion: The students who are educated with integrated education model have higher scores in “Multiple Sources as Accuracy” and “Technical Issues as Usefulness” factors. [ABSTRACT FROM AUTHOR]

The book "Hispana Restituta. Classical Antiquity in the political and cultural program of the Catholic Monarchs: relations between Spain and Italy" by Paloma Martín-Esperanza analyzes the relationship between Spain and Italy during the reign of the Catholic Monarchs and their interest in Classical Antiquity. The book is divided into six parts and explores topics such as humanism and classical culture in the royal environment, the beginning of antiquarian culture in Castile, and the presence of Antiquity in the political discourse of the time. The main objective of the book is to analyze the cultural transfers between Spain and Italy and how this influenced the vision of classical past in Spain. Figures such as Alonso Carrillo y Acuña, Archbishop of Toledo, are mentioned, and the education in humanism and classical culture of the monarchs and their heirs is highlighted. The book concludes that classical culture was an important instrument in shaping the identity and legitimizing the political project of the Catholic Monarchs. [Extracted from the article]

Copyright of Religación: Revista de Ciencias Sociales y Humanidades is the property of Religacion: Revista de Ciencias Sociales y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Educational Studies (1673-1298) is the property of Journal of Educational Studies Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study delves into the transformations within the Islamic Boarding School (Pesantren) education system over time and their implications for the learning methods employed by students. Guided by a case study research design with a descriptive qualitative approach, this research focuses on two of the oldest Islamic boarding schools: Tegalsari Ponorogo Islamic Boarding School and Jamsaren Solo Islamic Boarding School. Key participants, comprising leaders and administrators well-versed in the history and evolution of pesantren education and learning systems since their inception, serve as the primary data sources. The findings are structured into three parts. The initial segment unveils that Tegalsari Ponorogo pesantren originally functioned as a center for non-formal education, characteristic of Salafi pesantren. As time progressed, the establishment of Modern Darussalam pesantren introduced contemporary formal education with regular and intensive programs, marking a departure from traditional non-formal education associated with Salafi pesantren. In the second part, the study highlights the evolution of Jamsaren Solo pesantren education, which transitioned from classical education methods to a modern formal education approach employing a classroom system. The third part elucidates that the transformation in pesantren education has contributed to a reduction in the learning gap. Students now acquire not only religious knowledge but also a range of general disciplines, leading to notable achievements. In summary, the educational transformation has impacted the learning system, facilitating the acquisition of knowledge and skills relevant to contemporary times. The study underscores the need for collaboration between the government and pesantren leaders to fortify the pesantren education system. This collaboration aims to cultivate Indonesian pesantren capable of producing young professionals who contribute significantly to the nation, religion, and state. [ABSTRACT FROM AUTHOR]

This article provides a review of three books on the history of classical scholarship. The first book, "African Americans and the Classics," examines the impact of classical education on African and African American history, particularly its role in the emancipation of free African Americans and the abolition of slavery. The second book, "History of Classical Philology," traces the development of philology from the 18th to the 20th century, with a focus on England and Germany. The third book, "History of Ancient Greek Scholarship," offers a comprehensive overview of ancient Greek scholarship from its origins to the Byzantine era. While each book has its own strengths, the third book is criticized for lacking interpretive synthesis. Overall, these books provide valuable insights into the diverse and evolving field of classical scholarship. [Extracted from the article]

Philip Mirowski's, book, Never Let a Serious Crisis Go to Waste, describes how crises are used by neoliberals to extend neoliberal policies and adjust institutions in such a way as to strengthen and further entrench neoliberal values and goals. We argue that the COVID-19 pandemic created a crisis that created an opportunity to extend and further entrench neoliberal policies, goals, and values into higher education in the U.S. and elsewhere. We argue higher education is becoming irreversibly neoliberal because neoliberalism has transformed higher education from a process of developing the critical thinking skills and the goals of classical liberal education in the humanities, arts, and sciences to create a citizenry capable of sustaining a democracy, into a system for training and producing compliant workers for employers who will not, because they cannot, question the underlying neoliberal construction of the society and the disembedded economy. Thus, achieving the "total depravity" in higher education that Veblen described in his classic, The Higher Learning in America. [ABSTRACT FROM AUTHOR]

The aim of this research is to introduce the ideal lecture technique to the literature by explaining the anatomy of the skeletal system using the classical method, video-assisted method and 3D imaging techniques. The research was carried out with 180 students. The number of samples was determined by power analysis (a=0.05,b=0.20, effect size=0.25). Participants were pre-screened and divided into 4 groups with the closest group mean (group 1: control group: the group that did not take anatomy lessons, group 2: video-assisted anatomy education, group 3: 3D anatomy course, group 4: classical anatomy education group). The courses in the training groups were organised as 4 hours/day, 2 days/week for 5 weeks. At the end of the course, the students were re-examined and scaled to determine the difference in scores and self-efficacy between the groups. A one-way ANOVA test was performed because the data were normally distributed when comparing between groups. The mean scores were calculated as group 1=30.22±6.24, group 2=39.02±9.15, group 3=49.77±9.20 and group 4=59.28±8.95. In the post hoc comparison, in pairwise comparisons between all groups, the differences were highly significant (p<0.001). According to the results of the self-efficacy scale, the groups were ranked as group 4>group 3>group 2>group 1 (p<0.001). According to the results of this study, the laboratory method in skeletal anatomy teaching is the best alternative to 3D anatomy teaching. [ABSTRACT FROM AUTHOR]

The main question is whether Individual Psychology formulates an explicit theory of education (Bildung) and whether implicit conceptions of education manifest themselves in its theory and practice. reference to Dietrich Benner, the first step is a systematic clarification of the concepts of education (Erziehung and Bildung) and of their relationship to Individual Psychology. After that, essential aspects of modern educational thinking – from the Enlightenment to the 20th century – are exemplarily confronted with Individual Psychology, and some areas of individual psychological practice are questioned on their educational content. Finally, the example of Manès Sperber is given to illustrate that Individual Psychology can inspire educational thinking anchored in culture and psychology. The conclusion is that the often-postulated educational affinity of Individual Psychology is confirmed and that essential individual psychological categories can be allocated to formal education. Nevertheless, there is no canon of education and no coherent theory of education based on Individual Psychology. To develop such a theory would be a task for the future. [ABSTRACT FROM AUTHOR]

The article explores the approaches of individuals from two different religious traditions regarding prison spirituality: Said Nursi, who received a comprehensive classical education and furthered his knowledge through modern education, and A. Solzhenitsyn, who initially grew up as an atheist but rediscovered his religious upbringing while imprisoned, subsequently strengthening his spirituality over time. The research objectives of this article are to delve into the personal, intellectual, and spiritual transformations of these two influential figures during their time in prison, examining their pursuit of inner peace and the expansion of the heart. Additionally, it analyzes their development in parallel with the works they wrote. The experience of incarceration provided them with an opportunity to reflect on their own lives, independently of each other, and diagnose the societal issues prevalent in their respective times, such as atheism, materialism, hedonism, lack of spirituality, and excessive consumption. They then attempted to propose and develop solutions to these issues, not only for their immediate circles but also for the wider public. Thus, it is useful to identify these commonalities and differences, and then, discuss them from the comparative theological perspective set up by Francis J. Clooney, S.J. Their profound understanding of this crucial task of improving the lives of others enabled them to endure the hardships of prison and transform its detrimental effects into more fruitful endeavors. While there are similarities in their reflections on faith and the human condition, there are also notable differences in their approaches and perspectives. Nursi's prison spirituality centered on Islamic teachings and the pursuit of religious knowledge, while Solzhenitsyn's focused on ethical, moral, and existential evaluations in the context of atheistic and authoritarian regimes. [ABSTRACT FROM AUTHOR]

The particularly complex issue of the curriculum for preschool education remains an open one, given the rapid social changes of the current period, but also the results of research in educational sciences and psychology. All of theses force reconsiderations from multiple perspectives, especially related to the cognitive training-development and from the perspective of the child's moral education. The present research aimed to analyze the editions of school programs, the curriculum and methodological benchmarks, official documents approved by the Romanian Ministry of Education, from 2000 to 2022, considering the moral aspects they include. At the same time, a series of comparative analyzes were carried out, at the level of trends, purposes or approach, with similar documents from other countries. The conclusions show that in Romania moral education is not addressed in preschool education as a distinct subject, with its own objectives and contents, some of its own elements are found in other areas addressed by these documents, and the moral model is very little addressed in these documents. Under these conditions, teachers are forced to draw up their own reference documents for the didactic activities they carry out in relation to this classical dimension of education. [ABSTRACT FROM AUTHOR]

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Sagānî's Mashāriq al-Anwār is one of the most used sources about the science of hadith in the Ottoman Empire. This work reinforced its authority with the commentaries of Ibn Melek and Ekmeleddin Bāberti. Many studies have been done about Mashāriq and its commentaries in the Ottoman Empire. Most of them are in manuscript form, and some do not even have introductory information. One of these works, about which there is no study, is Darwīsh Ali's Anwār a'l- Mashāriq. The work is a voluminous hāshiya written about the commentaries of Ibn Malak and Bābartī together with Mashāriq al-Anwār. Studies attribute this work to Ali Dede el-Bosnawi (d. 1007-1598). However, this ratio needs to be corrected. One of the questions of this article is whether Darwīsh Ali b. Muhammad, who is stated as the author of the book, and Ali Dede al-Bosnawi are the same person. The answer to this question has been researched as a result of comparing information obtained from the different copies of the work and the points where Ali Dede's life overlaps and does not overlap. Although Ali Dede l ived in Bosnia, Zigetvar, Istanbul, Mecca, and Medina, there is n o information that he lived in Aleppo. However, our author Darwīsh Ali clearly states that he was a mufti in Aleppo in the introduction of some of his copies. The author also talks about a period when he was in the Husrev Pasha madrasah. Even though Gazi Husrev Pasha madrasah in Bosnia comes to mind when Husrev Pasha madrasah is mentioned, there is also a madrasah with this name in Aleppo. It is known that Darwīsh Ali, who was a mufti in Aleppo, has a history book called Hulāsa al-Tawārīh. In different copies of Anwār al-Mashāriq, Ahmed Pasha Madrasa in Karahisar is mentioned as the place where his work was written. What is meant here may be the Gedik Ahmed Pasha madrasah in Afyonkarahisar or the Ahmed Pasha madrasah in Tekirdag Çorlu. It is difficult to identify the author from the information used in the hashiya. Because the features such as the use of poetry and Persian, a good knowledge of hadith, and knowledge of Sufism in the book can point to both authors. Mashāriq al-Anwār consists of a lengthy introduction and twelve titles. In Anwār al-Mashāriq, however, there is no explanation about the introduction, and there are notes on six headings. Although this makes the work feel unfinished, the end date of the work is deducted as h. 990/m. 1582 in the records at the end of the copies. As stated in the introduction, the book was presented to the Ottoman Sultan III. Murad's (1574-1595) teacher Hodja Sadeddin (d. 1008/1599). Katib Çelebi, in his work Kashf al-Zunūn, does not mention this work when he talks about Mashāriq sharhs and hashiyas. This suggests that the work was not well known at that time. However, we identified nine copies of Anwār al-Mashāriq in Anatolian libraries. Accordingly, we can say that the work has a certain prestige. In Anwār al-Mashāriq, there are explanations about both Sagāni's Mashāriq al-Anwār and his commentaries, Ibn Melek's Mebāriq al-Azhār and Akmal al-dīn Bābertī's Tuhfa al-Abrār. In the book, only the part to be explained is quoted, and it is not specified which hadith the relevant part belongs to. Understanding the text requires closely following the two related works (Ibn Malak and Bābartī's sharhs). This is a challenge for the reader. However, it is convenient for the reader to clearly state it in the work from whom the citation is made (Sagānī, Ibn Malak, and Bābartī). The explanations made are sometimes explanatory and sometimes critical. Although Darwīsh ‘Ali criticizes all three scholars, it is seen that the criticisms are mostly made about Ibn Malak. Even at the points where Ibn Malak criticizes Bābartī, Darwīsh ‘Ali makes statements supporting Bābartī. The explanations in the book concern many branches of science. The sciences of the Qur'ān, ḥadīth, fiqh, kalām, mysticism, and history are frequently discussed in work. It is clear from the work that the author has a mystical spirit. In the discussions that will be known as Kadizādalis-Sivāsīs in the next century, the author declares agreed ideas to the Sivasīs. Nevertheless, although Darwīsh ‘Ali included mystical views in his work, he did not mention ishari interpretation. He made explanations by using sources in his work in accordance with classical madrasah education. Darwīsh ‘Ali frequently cites al-Kashshāf, a tafsir work, al-Kāmūs, a dictionary, and al-Cāmi alusūl, a compilation of ḥadīth, as sources. Apart from these, many other sources are mentioned in different fields. It is seen that the author frequently refers to Ottoman scholars in his work. This situation is important in terms of showing the interaction among the Ottoman authors. The most striking one for us from the sources mentioned in the work is Ibn Hajar. We could not find any reference to Ibn Hajar's Bukhārī commentary in the 16th-century Ottoman ḥadīth commentators, and Darwīsh ‘Ali referred to him several times. Although the reasons for this situation deserve further research, the first conclusion is that Darwīsh ‘Ali was in the Syrian region and was influenced by the scientific environment there. [ABSTRACT FROM AUTHOR]

Harriet Martineau's historical novel, The Hour and the Man (1841), presents the intellectual development of Toussaint L'Ouverture through his reading of Western classical texts during the Haitian Revolution. By dramatizing Toussaint's reading and rereading, discussing and teaching of European classical and Christian texts at major turning points of the revolution, the novel highlights their liberating power in the contexts of slavery and emancipation. While the hero's close engagement with European textual culture has been criticized by both Victorian and post-colonial readers, this analysis argues that, far from repressing or betraying his people, Martineau's Toussaint interprets these texts with a free and independent mind that incorporates their original liberating power into the emancipation endeavor. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Educational Studies (1673-1298) is the property of Journal of Educational Studies Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Azerbaijan, which has an important place in music education and performance, piano education comes first in classical music education. The piano education of Azerbaijan, which is the place where many world-famous Turkic pianists began their education, even though it was generally influenced by the pieces and composers of the Soviet period, the piano was given a national identity with pieces written by Azerbaijani composers. When the literature is reviewed, it has been detected that there are studies on Azerbaijani composers and piano educators, while there are relatively fewer studies on general piano methods. By examining the methods of the Azerbaijani culture, the importance of different learning methods in piano education is emphasized. This research aimed to examine the three piano methods that were frequently used at the beginning of education, which is the basis of the success of Azerbaijan in piano. In this context, the methods "Fortepianino Çalmaq Üçün İbtidai Dərslik Kitabı", "Fortepianoda Çalmaq Üçün Vəsait (Dərslik)", (School of Piano Playing)" were examined. [ABSTRACT FROM AUTHOR]

Dominik Mokoš (1718 - 22.XII.1776) was a Franciscan monk and religious writer who also acted as preacher, vicar, teacher and chronicler in the second half of the 18th century in various regions of Slovakia (such as Nižná Šebastová, Stropkov, Kremnica, Pruské, Okoličné, Beckov) or as a missionary in various areas of Šariš, Spiš, Orava and Poland. He was one of the most prolific authors of homiletic literature in the second half of the 18th century in Slovakia. In his Marian, Christmas and lenten preaching, we can identify intertextual references to the Bible, patristic, medieval and humanist religious literature. This study focuses on how these sources were used by Mokoš in his sermons as well as how he applied formal stylistic embellishments and used rhetorical techniques in an attempt to attract the focused attention of his listeners. Dominik Mokoš (1718 - 22.12.1776) was a Franciscan monk and religious writer, who worked as preacher, vicar, teacher and chronicler in the second half of 18th century in various parts of Slovakia. He was one of the most productive authors of homiletic literature of that time in Slovakia. Six volumes of his Sunday, Christmas, eschatological and missionary sermons. As can be seen from the number of quotations used in D. Mokoš's sermons, when conceiving them, the author drew on various sources, which are sometimes very difficult to identify, because he provided references to them in abbreviations, incompletely, and imprecisely. He used all kinds of textual aid when creating sermons; from the Bible and the works of ancient authors, through patristic and hagiographic literature, tracts, sermons, prayers, legends, emblems, medieval and humanist exegetical works, to relatively current literature, such as some reformation works. Various types of quotation used in the sermons represented the author's attempt to convey the teachings of the Catholic Church as plastically as possible. The responsiveness to recipients from the common people represented mainly in the use of proverbs, sayings, examples, and parables from the folk environment is interspersed with elements of an elite nature, such as allusions to ancient authors or direct Latin quotations that pointed to the erudition of the author. The classical education of the author was manifested on the one hand by allusions to more or less well-known ancient texts and on the other hand, by the use of longer stories that pointed to the author's outlook, but in accordance with the Christian message of the sermon, also to the age-old desire of humanity to seek moral goodness. In the sermons, there are quotes that refer to Mokoš's knowledge of reformation ideology (or reformation literature). The sermons of D. Mokoš were one of many examples of Slovak-Latin texts, which showed that with the gradual cultivation of Slovak and the disappearance of Latin as a living language, its use in written form persisted. [ABSTRACT FROM AUTHOR]