Istnieje czułość metafizyczna – postawa radosnego przyzwolenia na wszelkie przejawy procesu życia, który toczy się po obu stronach naszej skóry. I to ona, być może bardziej niż majątek, sława czy pochodzenie, decyduje o radości z życia.

This article consists of two parts. The first part summarizes using informal language Wolniewicz’s understanding of the idea of God which he expressed in the language of formal logic. It demonstrates that Wolniewicz’s position was founded on antinaturalism, i.e. the conviction that nature is a fragment of a larger reality while man partly transcends the natural reality. The second part of the article is an attempt at capturing the intuitions behind Wolniewicz’s idea of God as an impersonal power which is not identical with Providence though. It is argued that this view is a consequence of the characteristic traits of Wolniewicz’s personality. This explanation is consistent with Wolniewicz’s understanding of human nature. In the analysis that ensues reference is made to Wolniewicz’s private correspondence.

Architecture created in Poland of 21st C. is somewhere a mode of selfpresentation, in another cases is a method of shouting down the others. It is also aomwhere talking without any thesis, instead with a large dose of a badly understood assertiveness. Whe should to built a clear architectural activity, more objectified, and tied with a contemporaneity. We should begin from the most basic rules, from the certain architectural grammar. The identity can be understood as a set of features, which e.g. let to distinguish architecture growing out in Poland, in contrary to architecture rooted somewhere elsewhere. Those are not always any formal features. In order to understand what a spirit of the place really is, e.g. in ancient Rome there was an idea of the watchman spirit. This spirit gives life to the people and to the places, accompany them since they a born until they are dead. It determines their character or the content.

This article offers a new reading of the complex, multidimensional, palimpsest identity of the eponymous hero of The King Spirit. Intended to be a total work of art (Gesamtkunstwerk), Juliusz Słowacki’s epic poem remains unfi nished, in a number of versions that are driven by two impulses, a centrifugal force reducing the poem to a string of inchoate fragments and a centripetal counterforce working for the poem’s unity. The same vectors seem to exert a permanent tension on the central character of the poem, a complex web of relations between body and soul, individual and universal consciousness, boundless and limited knowledge, the bright light of revelation and the inadequacy of words, and, last not least, between inspiration, memory and imagination. The peculiar construction of the ‘I’ in The King Spirit may also be seen as an attempt to relinquish the aesthetic mode of existence for the religious one (as described by Søren Kierkegaard). The poem could then be read as a dramatic record of that transition.

The aim of this article is to identify and analyze similarities in philosophical anthropology of two major Polish philosophers, Roman Ingarden and Henryk Elzenberg, with particular emphasis placed on their image of a human individual as a self- ‑overcoming being. A reconstructive method has been used here. Although reciprocal references between Ingarden and Elzenberg were not numerous, their concepts of human nature are very similar. According to both philosophers, man is essentially different from animals, but participates largely in what animals do as well. What is specific to man is determined by the spiritual element that transcends the physical world. Through spirit, man can overcome the biological part of him/ herself, and tries to overcome his/her condition, because in this way only can humanity reach out and create a world of culture. At the end of text, the most important differences between the discussed concepts of man are discussed.

The chuch dedicated to The Holy Spirit, erected in Wrocław, in housing estate Huby, was created during the communist period, hence it was very difficult to design it, and to build. But it was also the period close to the collapse of this regime, so communist leaders were pressed to be more tolerant towards human rights than before, including the religious freedom and towards building new churches. The author of the church mentioned – a very active political oppositionist – when designing the strongly innovative church building, was simultaneously forced by fate to fight formal difficulties caused by oppressive rulers. Author makes the reader closer to those complicated double troubles: artistic, parallel to the political. Finally, the church building was happily completed, then became widely popular and accepted.

La Bible hébraque nous apporte un certain nombre d’informations sur les sages/ savants cté d’un roi ou au milieu d’une société. Malgré cela il est difficile de définire le rle et la place des sages dans la société israélite comme aussi l’histoire du mouvement sapiential au cours des sicles. Ben Sira vivant vers la fin de l’Ancien Testament est conscient d’eÎtre le dernier et le débiteur de tous ceux qui ont veÂcu et travaillé avant lui. Il est trs conscient de ce qu’il est dans la société contemporaine et il esquisse un portrait trs apparent d’un sage (Siracide 38,24-39,11). Selon lui tous les métiers sont utiles et nécessaires pour le fonctionnement de la cité. Mais le rle du sage dans la société est exceptionnel et tout fait indispensable. Seulement le sage est capable de donner bon conseil dans les cas difficiles et prendre parole dans le gouvernement de l’Etat.

Le sage est un homme qui étudie avec respect l’héritage du passé en particulier les écritures des auteurs inspirés. Mais il est autant soucieux d’enrichir cet héritage par raisonnement, par observation de la vie, par assimilation de la philosophie hellénistique qui a profondément pénétré dans la vie et pensée de la population juive pendant les derniers sicles de l’Ancien Testament. Le sage systématiquement construit sa sagesse par l’étude, par les voyages, par les contacts avec les hommes et surtout par la prire. Ce l’Esprit de Dieu qui finalement donne la sagesse et c’est par la force de l’Esprit que le sage formule ses pensées en tant qu’un prophte. A l’instar d’autres sages Ben Sira enseignait oralement la sagesse dans une école Jérusalem. Il a aussi exposé sa doctrine dans un livre l’usage de ceux qui désirent s’instruire. Il a écrit en hébreu et dans la forme poétique, alors la langue et la forme habituelle pour les livres sapientiaux juifs. Cet idéal présenté par la personne de Ben Sira et par son ouvrage est actuel aussi aujourd’hui: tous ceux qui veulent enseigner les gens, propager leurs idées par la radio, la presse, le livre, doivent d’abord soigneusement élaborer et évaluer leurs concepts et ensuite les exposer dans une forme la plus élégante.