The development of electric aircraft, the design of which will use, apart from doing away with pneumatic and hydraulic transmissions, electric propulsion, is one of promising lines in aviation technology. As an example, the project of the X-57 Maxwell electric aircraft developed by NASA, which is equipped with 14 propulsion electric motors, is given. In view of insufficient energy efficiency of existing storage batteries, a combined storage battery-and-generator power supply system for electric aircraft is considered. In the considered system, the aircraft propulsion is provided by electric motors, which are powered by storage batteries in combination with permanent magnet generators. The generator shaft is rotated by an auxiliary internal combustion engine, which operates in an economical mode. The power circuit of an active rectifier producing the +270 V DC bipolar output voltage is proposed, with which the permanent magnet generator operates with a sinusoidal phase current waveform and a close-to-unity power factor. The active rectifier control system uses an enhanced phase-locked loop, which eliminates the need to use generator rotor position sensors. For determining the stability domains and revealing undesirable hidden attractors in the considered storage battery-and-generator power supply system, it is proposed to use special analytical-numerical computation procedures based on modifications of Lyapunov's functions methods. The article will be of interest for developers of both aircraft and ground-based self-contained electric power supply systems with a bipolar 270 V DC voltage that must meet stringent requirements for improvement of their mass-and-dimensions and power performance characteristics.

Институт за литература Българска aкaдeмия нa нaукитe София Чий е този град? Завладяването на Константинопол и проблематичното османско наследство в българската култураНационалните култури, по-точно техните изследователи и тълку-ватели, не пропускат възможността да изтъкват различни престижни наследства или традиции. В български контекст обикновено се говори за антично наследство, в по-ново време и за тракийско наследство, из-тъкват се традициите (наричани най-често "субстрати") на славяните и прабългарите. С известно прекъсване от няколко десетилетия през третата четвърт на ХХ в. в българската култура отново се коментира византийското наследство. Наистина, това се прави в определени кон-тексти, докато в други случаи думата Византия и нейните производни имат по-скоро негативен смисъл.Казусът с османското наследство е по-особен. Но какво всъщност представлява то? Дефинирането му и рационалното осмисляне на отношението към него, което се забелязва в по-новите изследвания, 98 е резултат преди всичко от усилията на чужди изследователи, на бал-кански учени, работещи в чужбина и на неинтегрирани в поддържа-ните от държавата научни групи.1 Бернар Лори, който пръв посвети на българските аспекти на проблема разгърнато изследване, разглежда максимално широк кръг от явления -международни отношения, демо-графия, изграждането на новата държава, икономически и урбанистич-ни аспекти, бит и духовност. Мария Тодорова предлага разграничаване между два типа явления -едните са трайни, възникнали са в миналото и продължават да съществуват, а другите, които тя предпочита да на-рича традиция, принадлежат към сферата на възприемането, на пред-ставите за нещо, което вече не съществува.2 Но каквито и терминоло-гични уточнения да се правят, очевидно е, че османското наследство (и неговите традиции) не съвпада с исляма, нито с турското. Може да се допусне, че то е комплексно явление, което съчетава по някакъв начин различни местни и привнесени практики и модели, които трудно мо-гат да бъдат категорично разграничени. При това въздействията текат и в двете посоки и несъмнено турците и другите етноси, които идват с тях на Балканите, също възприемат нещо от местното население. Из-следователите дори говорят за балкански вариант на исляма.3Всички балкански християнски народи признават неохотно осман-ското наследство, виждат го в подчертано негативен план, отказват му положителни страни или го изтласкват някъде в периферията.4 Това

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Two Activists in the Struggle for an Independent Bulgarian Church: What Are They Actually Saying? (Nikola Sapunov and Ivan Naydenov) This paper uncovers a slightly different picture of the struggle for an independent Bulgarian Church and deals with the texts of two of its participants: the memoir and diary of Nikola Sapunov (1815–1861) and the correspondence of and some other texts by Ivan Naydenov (1834–1910). Apart from patriotism, martyrdom and political plans, which are also often problematized, there are also personal partialities, hostilities, ambitions, and financial motives. For many activists, the authority of the Ottoman Sultan (who was also a Caliph, the religious leader of all Muslims) and keeping his firman in force were very important. The confessional mobility within Christianity characterized the life of Sapunov and some other activists generated tensions and polemics, but not clashes on a great scale. The relations with foreign factors, primarily Russia, were also important. They were complicated and included not only different forms of interferences, but also deliberate demands for such an intervention and efforts to provoke it and follow foreign models, mostly the Greek one. Keywords: Nikola Sapunov, Ivan Naydenov, Bulgarian Church, confessional mobility, financial motives Dwaj uczestnicy walki o niezależny Kościół bułgarski. O czym właściwie mówią? (Nikoła Sapunow i Iwan Najdenow) Artykuł jest poświęcony tekstom dwóch uczestników walki o niezależny Kościół bułgarski – wspomnieniom i pamiętnikowi Nikoły Sapunowa (1815–1861) oraz korespondencji i innym pismom Iwana Najdenowa (1834–1910) – i kreśli nieco odmienny obraz dobrze znanych wydarzeń. Oprócz patriotyzmu, męczeństwa i planów politycznych, często kontrowersyjnych, ujawniają się w nich także osobiste namiętności, wzajemne animozje, ambicje i motywacje finansowe. Dla znacznej części działaczy bardzo ważny był autorytet sułtana osmańskiego (który był kalifem, przywódcą religijnym wszystkich muzułmanów), a także – zachowanie w mocy jego firmanu. Mobilność wyznaniowa w ramach religii chrześcijańskiej, jaka charakteryzowała życie Sapunowa i niektórych innych działaczy, wywoływała napięcia i polemiki, lecz nie wielkie starcia ideologiczne. Relacje z zagranicą, przede wszystkim z Rosją, były złożone i nie wynikało to tylko z faktu podejmowania przez siły z zewnątrz konkretnych interwencji, lecz również ze świadomego ich poszukiwania czy wręcz prowokowania ze strony bułgarskiej, a także z chęci naśladowania obcych wzorów, zwłaszcza greckich.

Paradoxical Bulgarian reception of the Bible during the National RevivalThis paper is focused on the difficulties that Bulgarian reception of the Bible encountered in nineteenth century – the lack of older canonical translations and the opposition of the Ecumenical Patriarchate against new translations, which were associated with Protestantism. Some instances that illustrate the ideas of the Bulgarians from that period are presented. One of them is from Two Brothers (Dvama bratya; 1888–1889) by Iliya Blaskov – a semi-documental novel dealing with the fates of the author’s family. The author concludes that the image of the Holy Scripture that even pious teachers had at that time was vague and closer to folklore than to modern biblical notions. Paradoksalna bułgarska recepcja Biblii w czasie odrodzenia narodowegoArtykuł prezentuje problemy bułgarskiej recepcji Biblii w XIX wieku – brak starszego tłumaczenia kanonicznego, a także opór Patriarchatu Konstantynopola wobec nowego przekładu kojarzonego z protestantyzmem. W pracy omówiono kilka przykładów bułgarskich koncepcji przekładu Pisma Świętego. Jedna z nich pochodzi z utworu Двама братя (1888–1889) Ilii Błyskowa – quasi-dokumentalnej powieści opowiadającej o losach rodziny autora. Okazuje się, że obraz Pisma Świętego, jaki mieli w tamtym czasie działacze bułgarskiego odrodzenia narodowego, był bardzo mglisty i bliższy folklorowi aniżeli nowoczesnym kategoriom.