This study discusses the cross-cultural re-conceptualization of the slogan ‘I’m lovin’ it’, popularized in Poland by a global fast-food restaurant chain, which occurs in the inter-linguistic transfer between English and Polish. The analytical framework for the study is provided by Cultural Linguistics and the Re-conceptualization and Approximation Theory. The analysis is based on proposals submitted by 45 translators asked to come up with a Polish equivalent of the slogan. The results indicate that because the semantic networks for the meaning of love do not overlap between English and Polish perfectly, attempts at the cross-cultural transfer of the slogan can be approached only as more or less accurate approximations of the original meaning constructed according to culture-specific norms, expectations, and attitudes.

Edith Stein is a person who was born in the Jewish traditionally religious family. In her youth she lost her faith in God. However in her life she was seeking the truth. In this search she was very honest. The article first shows different definitions of truth. Then he takes the presentation of Edith Stein’s, the ways of phenomenological discov-ery of the truth about a human person. Finally, it shows her coming to the discovery of the God of Love, who has drawn her to mystical union in the spirituality of Carmel. Edith Stein died in the concentration camp in Auschwitz, experiencing the mystery of the Cross of Christ and sacrificing herself for her people.

This article examines the sources of literary invention in Philtron, a treatise in verse on the theme of Christian love by the Polish and neo-Latin Renaissance poet Sebastian Fabian Klonowic. To get a better appreciation of his work it is necessary to look at his sources, especially books of humanist erudition, learned compendia, dictionaries, handbooks of rhetoric, anthologies and commonplace books. An analysis of his use of those sources in Philtron and an examination of his notes indicate that Klonowic probably did not read all of his books through from beginning to end. Some of his readings were intentionally selective. In particular, while collecting material for his treatise, he would mine the grand 16th-century reference books like Ambrogius Calepinus's multilanguage Dictionarium, Dominico Nani's anthology Polyanthea, or Erasmus' Apophtegmata. The argument and topoi in at least some parts of Philtron are much indebted to the contemporary compendia and erudite research.

This article analyses the transformative influence of Marcel Proust’s fiction on early works of Jarosław Iwaszkiewicz (1925–1927) in the light of the short story Nowa miłość [A New Love]. The article argues – on the basis of a reconstruction of the order in which Iwaszkiewicz read the volumes of In Search of Lost Time – that the date of its composition has be to revised and proceeds to explore the affinity between the two writers. The analyses, which draw on Harold Bloom’s infl uence theory, compare and contrast their handling of scenes and narratives, relations of analogy and visions of love. The article claims that Iwaszkiewicz was keen to enter into dialogue with the French author and adopted some of Proust’s techniques, yet without compromising his own creative autonomy. In the course of that dialogue he developed a notion of Proust’s literary art which, it is argued, provides the key to the interpretation of homoeroticism and narcissism in Nowa miłość.

The author presents the concept of man in the philosophy of Erich Fromm. The article consists of two parts. In the first part, the author presents how Fromm characterised the existential situation of man; in the second part he describes love as the main factor in the action and development of a human being. Man is part of nature, subjected to the rules of its laws, but he also transcends nature by the ability to use mind. A human subject is aware of his/her limitations and weaknesses with regard to nature. He/she feels lost and lonely in relation to other people and the natural world. Therefore, s/he looks for the frame of orientation and references. This search is the most important existential problem. Love is the solution to all problems of human existence. According to Fromm, man is the subject of love.

The Christian vision of love, so deeply personalistic and clearly emphasizing that the love of God and the love of neighbour cannot be opposed, has to take the social na-ture of man into account. If love is the centre of the Christian life and also points to the specificity of its vocation and mission, then it is impossible to imagine that this funda-mental life perspective does not find the right expression in relation to social life. This love should be expressed in a number of social attitudes, especially in those which are considered fundamental principles of social life. The ability to enact the principles of love is important in everyday social life. It involves multiple specific attitudes. This paper discusses – in the light of the encyclical Deus Caritas Est and Caritas in veritate by Pope Benedict XVI - the issue of love in three aspects: love in micro-relations, love and justice in macro-relations and love as a common good in macro-relations.

This Paper takes in consideration the Social teaching of the Church, particularly expressed in the Encyclical Letter of Pope Francis Laudato si’ and in other documents of the Magisterium. The article presents the basic characteristics of „Culture of Care” and „Culture of Waste”, of biopower, of positive biopolitics and of negative biopolitics (thanatobiopolitics) with some alarming examples (legalization of abortion, selective abortions of females, destruction of supernumerary frozen embryos, lobbying for the legalization of euthanasia). Subsequently, it introduces the contribution of the Christian faith to these debates, from the biblical, theological and moral point of view, and invites the reader to respond to the urgent challenges in biopolitics by the responsible creativity in the social, moral and political fields. The „Culture of Care” is a culture of acceptance of the other, shaped by Christian hope and love, a culture of presence and of interest in the other, following the example of Jesus Christ.