In the current study, it was tried to investigate the medicinal plants of the native flora of the Northern Tien Shan to bring them into domestication. The study was carried out on the territory of a botanical garden located at an altitude of 880 m a.s.l., in the foothill steppe zone of the Zailiysky Alatau ridge, People’s Republic of China on light chestnut loamy soils. In 2018–2019, more than 90 samples of 51 species of medicinal plants of the Northern Tien Shan flora was selected from 17 families for introduction tests. The families Compositae (10 genera, 12 species) and Lamiaceae (12 genera, 13 species) were represented by the largest numbers of genera and species. The family Leguminosae was represented by four species from four genera; the families Polygonaceae and Ranunculaceae, by three species each; the family Rosaceae, by two species; and the remaining 11 families, by one species each. The results suggested that the majority of medicinal plants of the Northern Tien Shan tested can be successfully cultivated in the foothill zone of the Zailiysky Alatau. The results indicated that when propagated by seed, the laboratory germination varied from 2 to 30%, and the mass of seeds was 0.21 g. When sown in spring, the field germination was 8%, and when sown in autumn, 42% from 50 to 70% of seedlings survived until the end of the growing season. The massive flowering was observed in the third year, and the plants vegetated until the end of the growing season.

Dzieciństwo jest kategorią dość późno zaistniałą w świadomości społecznej i obszarze badań naukowych. Odkrywanie dzieciństwa łączy się z nazwiskami różnych myślicieli i pedagogów. W artykule podejmę próbę rekonstrukcji wybranych poglądów na dziecko i dzieciństwo J.J. Rousseau i J. Korczaka. Pierwszego uważa się za odkrywcę dzieciństwa w nowożytności Europy, natomiast drugi jest odkrywcą dzieciństwa dla polskiej pedagogiki i protoplastą współczesnego rozumienia dzieciństwa. Przeprowadzone analizy ukażą ewolucję rozumienia tej kategorii.

Distillation boundaries originate from saddle azeotropes, dividing the composition space into distillation regions. In heterogeneous mixtures distilled in packed columns, distillation regions overlap. The common area of distillation regions is parametrically sensitive, and it determines the possibilities of crossing (at a finite reflux) the distillation boundaries defined for a total reflux or reboil ratio. This work is an extended research of the paper (Królikowski et al., 2011) conducted to scrutinize whether the distillation regions overlapped in heteroazeotropic systems distilled in staged columns. Presented studies were performed by finding such composition points of the products, for which the rectifying profiles of staged columns were ended in different distillation regions. Calculations were executed for the heterogeneous mixture classified under Serafimov's topological class as 3.1-2: ethanol - benzene - water. Distillation regions for staged columns were found to overlap each other in the heterogeneous systems. As a result, their common part was parametrically sensitive.

The aim of this article is to answer the question, “How Philaret Drozdov understood God’s holiness and human holiness and how both the ideas were displayed in his writings?” The research material constitutes selected homilies and a catechism. In the first place, the author discusses the definition of holiness and its understanding by the Orthodox Church with regard to the issue of deification. Also, he familiarizes the reader with the concept of holiness in its various aspects. Subsequently, the homilies and the catechism of Philaret Drozdov are analysed. The article shows the Moscow Metropolitan’s beliefs about the essence of human holiness as well as about the eschatological dimension of temporality and the pneumatological aspect of holiness, the issue of grace and a human seen as a vessel of God’s energy. The author proves that the Moscow Metropolitan continued in his works the traditions of the Church Fathers and creatively developed the most important assumptions of Orthodox anthropology and soteriology and, hence enriching Russian spiritual thought.