Zdaniem Henryka Elzenberga: dobro = wartość = piękno. Obiektywnie te trzy pojęcia są identyczne, a przekonanie, że jest inaczej, ma źródło w subiektywności ich ujmowania/postrzegania. Ten pogląd Elzenberg przedstawił w artykule O różnicy pomiędzy „pięknem” a „dobrem” (1933). Według autora, Elzenberg ma jedynie po części rację. Byłoby tak: piękne są rzeczy, a dobre są stany rzeczy/sytuacje, w szczególności istnienie rzeczy pięknych. Piękna jest Sonata księżycowa Beethovena, dobrem jest to (stan rzeczy), że ten utwór istnieje.

The author reflects on the issues raised in R. Ingarden’s article The Work of Music and the Problem of Its Identity. He considers them and presents them in a new light. This author believes that the musical works exist as special relations between special objects. At the same time, he refuses to consider musical creativity a product of human consciousness. In his opinion, consciousness only accepts or rejects musical phrases that present themselves as a product of unconscious brain activity.

According to Paweł Okołowski, Bogusław Wolniewicz made a conversion: he abandoned Marxism and adopted Christianity. This author undertakes to restablish how true this claim may be. In his own opinion, Wolniewicz accepted social theory of Karl Marx (Marxism in the strict sense) all his life, although he definitely rejected the idea of communism. This author defines Wolniewicz’s position as ‘Christianism’ rather than ‘Christianity’, because Wolniewicz admitted that Christianity was the basis of the Western civilization in public life. Despite this approach to the issue of faith, he was not – as far as we can say – a religious person in the traditional sense of the term.

Religion has two functions: a social one (it consolidates a group of followers) and a personal one (psychological). In modern times, the social function of religion has been taken over by ideologies. Socialism is one of such ideologies. The creators of Marxism called their version of socialism scientific socialism, but their vision of the course of history (‘from capitalism to communism’) has become the foundation of a new religion and a new church. The author calls this church ‘Marxo-Leninism’. The text shows similarities between the Catholic Church and the Marxo-Leninism (or the Stalinist church), as well as the analogies between the Jesuit order and the ‘Len-Party’ (i.e. the Leninisttype party).

The author presents the method of philosophizing practiced by Bogusław Wolniewicz. He subsequently discusses the sources of his philosophizing, the objectives he has set for himself, his rationalism as well as his method of making philosophy scientifically sound. The author also mentions Wolniewicz’s use of history of philosophy and substantive philosophy, his method of working with students in classes, and finally his work on texts. In many places, the author expands this presentation by adding elements of his own meta-philosophy.

In the author’s opinion the traditional image of a human is incorrect: it is not the rational soul that directs people’s behaviour, but a set of programs (neural applications) recorded in the brain. The ego (sense, awareness, will) is able to block their action as long as the upbringing of the person in question has created the right habits and thus initiated proper programs in the brain. Human (as well as animals) turns out to be a combination of the matter (‘body’), spirit (‘ego’) and abstracts (neural applications). The difference between humans and animals is the complexity of human’s neural software and the ability to pursue the non-utilitarian purposes.