Report on the Nationwide Scientific Conference entitled From Korczak to Kulmowa: Child and the “Language of Early Education", held on March 23-24, 2023, in Szczecin, organized by the Department of Early Education within the Institute of Pedagogy at the University of Szczecin. The conference was held under the honorary patronage of the Ministry of Education and Science, the Committee on Pedagogical Sciences of the Polish Academy of Sciences, His Magnificence Rector Waldemar Tarczyński, and the President of Szczecin, Piotr Krzystek.

The conference aimed to demonstrate the impact of early education pedagogy on the convergence of other social and humanistic disciplines, highlighting its significant importance, apparent utility, and spectacular influence on shaping human subjectivity in the context of lifelong development. The considerable interest in the conference, with 65 presenters from various academic centers, confirmed its significance in the scientific and educational community.

The purpose of this article is to describe and evaluate theoretical and methodological approaches in designed empirical research in pedagogy. We point out that pedagogy and with it educational research are crucial to the overall development of various fields of study and learning as a whole. They are important because they seek to describe, understand and explain how learning takes place throughout a person’s life and how the formal and informal contexts of education affect all forms of learning at different levels (from micro to macro) of understanding educational processes. Educational research should therefore become a priority, as it plays an important role for understanding the processes of upbringing, teaching, learning, educating, etc., and their theoretical and conceptual definition and reliability testing within the framework of adequate curricula for the individual and society and the formulation of educational policy. So that pedagogical sciences guarantee the highest quality of upbringing and education in the country and can develop at the height of the international educational research. Therefore, attention should be paid to the aspects that will allow pedagogy and educational research to obtain the appropriate status in the field of domestic social sciences and humanities and, as a result, their internationalization.

In Poland, the situation of women in science and academia is comparable to other countries. The aim of this article is to show selected aspects of the contemporary position of women in the science sector, higher education and the academic hierarchy – with particular emphasis on the situation of women scientists in Poland. Although there are more and more of them, compared to men, disproportionately few of them become professors. They are also much less likely to hold high managerial positions, take decision-making positions and pursue careers in the fields referred to as STEM. The study uses the desk research method, including selected research analyzes by various authors, as well as the results of own research related to the topic.

The article presents the vicissitudes of Professor Anna Przecławska’s life, showing how they influenced her scientific and didactic work, social commitment and attitude towards other people. Thus, reference was made to the period of happy childhood interrupted by the outbreak of World War II, scouting and underground activities, including service as a nurse in the Warsaw Uprising. These events meant that throughout her life she undertook tasks that went far beyond the requirements of everyday life. They also directed her research on topics related to the role of reading in the lives of young people, the world of young people’s values and trans- formations of culture in the context of upbringing problems. A. Przecławska also emphasized the need to reinterpret the concept of the educational environment in social pedagogy and the importance of serving people, which she considered a constant principle in pedagogy and in her life, changing the world in accordance with the competences she possessed.

The article is devoted to reconstruct the pedagogical dimension of the life and work of Zofia Jozefa Zdybicka USAHJ. This is done by revealing the values that guided the researcher in her life, her commitment to work for the community, but above all by her contribution to reading the issue of the philosophical foundations of pedagogy, in particular the relationship between theses in the field of philosophical anthropology and the direction of educational practice. Hence, in the content of the article, elements of the biography and memories of the philosopher were recalled, showing her as a person devoted to the upbringing of young generations and a leading Polish Thomist associated with the academic community of the Faculty of Christian Philosophy of the Catholic University of Lublin, involved in disputes about the vision of man. The subject of the analysis is her research activity in two periods of modern Polish history: (1) when the communists were in power and (2) nowadays, when we see a strong influence of liberal currents on the intellectual formation of young people. We put forward the thesis that an attitude towards religion determined, and continues to determine, the axis of the dispute both in the times of the dominance of Marxist anthropology in pedagogy and in the vision of man, which is the backbone of the culture of late modernity.

Is Zdybicka a conservative educator? You would have to ask the Professor about that. In the article, we indicate that a conservative value found in the philosopher’s works can be seen as her statements for the need to secure the spiritual and transcendent dimension of human existence in upbringing. Analyses in the article are based on several selected texts of the scholar, including Participation of being. Attempt to explain the relation between the world and God (1972); Person and Religion. An Introduction to the Philosophy of Religion (in Polish 1977; in English: New York 1991); Religion and The Religion Sciences (1988); God or Sacred? (2007); Atheism Trap (2012). The article consists of two parts. Part 1 presents the essence of the dispute about the vision of man from the perspective of Zdybicka’s metaphysical research on religion. Part 2 presents a comparison of the two models of humanism: theocentric (which the scholar supports) and anthropocentric (in the Marxist and postmodern version) in the context of the criticism of atheism that the scholar conducted when Marxism prevailed in Polish educational systems (Part 2.1) and after the political transformation in Poland since the 1990s (Part 2.2), when the possibility of changing anthropological foundations in education opened up.

The first section of the article presents axiological ethics as seen by Izydora Dąmbska. In the second section, the interpretation of Dąmbska’s moral actions and her approach to life is presented from the perspective of axiological ethics. In the third part, the specifics of the culture of narcissistic individualism are discussed as an environment that hinders the experience and understanding of emotional states that allow for the recognition of values. The last section focuses on the author’s interpretation of Dąmbska’s ethics. According to this view, feelings experienced and thought through in silence form the basis for learning values. This can inspire pedagogical efforts to effectively train the moral competence of people living in the culture of narcissistic individualism.

The figures of the thirteen Sisters of the Resurrection, who have merits in science, have been presented in this article: Sr. Jozafata Bogolubow, Sr. Urszula Grzymska, Sr. Eleonora Henschke, Sr. Teresa Kalkstein, Sr. M. Deodata (Teresa) Kunderewicz, Sr. M. Lucyna Mistecka, Sr. Antonina Pisarska, Sr. M. Ewa Rosier-Siedlecka, Sr. Laurenta (Kornelia Maria) Skorska, Sr. M. Izabella (Wiesława) Tomaszewska, Sr. M. Euzebia (Aniela) Wojcik, Sr. M. Gabriela Zięba and Sr. Barbara Żulińska. The afore mentioned are authors of many specialist works from history, classical philology, Polish philology, theology, pedagogics, law and architecture, published as books, chapters of monographs or articles in national and foreign scientific magazines. The contribution of the Sisters of the Resurrection towards the development of science is significant and unquestionable, which the following article attempts to show.

The purpose of the article is to review the key thoughts of Natalia Han-Ilgiewicz on the causes of social maladjustment and criminal delinquency in minors, related to the family environment. The text is based on the analysis of the content of selected works and research by the Polish scholar. According to Han-Ilgiewicz, among the most important causes of social maladjustment related to the functioning of the family are inadequate child-rearing practices and contacts, lack of strong family ties, the improper structure of relations in the family, and imitation of inappropriate behaviours.

The article presents the professional, social, and academic profile of Hanna Wentlandtowa. Her work centred around the idea of spreading education and culture, which she pursued from the interwar period to the 1980s. As an ardent patriot, she served in the structures of the Home Army during World War II. Wentlandtowa’s achievements in the field of hygiene and health education are part of the development of the modern concept of health education.

Women have always taken care of children, it is the role and the calling of every mother – this is what has been claimed since antiquity. In addition to mothers, other women have cared for children and participated in their upbringing: wet nurses, nannies and various types of governesses or teachers. Among the last group, we can distinguish between domestic teachers and school teachers, both from private schools for girls and, in time, in public schools. Over the years, there were significant changes in education and in the situation of women, which led to the gradual entry of women into the teaching profession. It was one of the few professions relatively early available for women and also socially approved.

At the end of the 18th century, statements calling for the education of female teachers appeared in the writings of the Commonwealth, as in other territories. Initially, the creation of schools for governesses was called for in order to limit the employment of foreign women. Statements on this topic were made by Franciszek Bieliński, Adam Kazimierz Czartoryski, Grzegorz Piramowicz, Antoni Maksymilian Prokopowicz, Hugo Kołłątaj and Tadeusz Czacki, among others. Finally, in 1825, the School of Governesses was established in Warsaw.

The subject of this article concerns the philosophical explorations of Eleonora Ziemięcka (1815‒1869), nee Gagatkiewicz Ziemięcka, who, influenced by classical philosophy, proposed programmes of education that were extremely innovative for her era, especially with regard to the education of women. In her youth, the Polish thinker was influenced by Enlightenment theories, adopting the category of progress, which was fundamental to that era. She then became fascinated by German idealism, only to later reject its main assumptions and conclusions in favour of Catholic philosophy, which remained closely linked to Thomism. Ziemięcka emphasised the need to try to understand Christian teaching as best as possible. This understanding was then to become the basis for the creation of new educational programmes, especially concerning the education of women. Living and creating in the climate of Romanticism, Ziemięcka criticised the Romantic ‘exaltation of feelings’, justifying the need for equal attention to the education of different areas of the human spirit. By this she meant the intellect, the will and the emotions. Only a balance between them allowed, in her opinion, to achieve the primary goal of education, which is a harmonious, mature personality. Ziemięcka, regarded as a conservative writer already in the 19th century, by no means rejected the notion of well-understood progress. Properly understood, it not only does not contradict ideas sometimes treated as conservative, but only finds adequate justification in them.

The presented article attempts to familiarize the reader with Jadwiga Zamoyska (1831‒1923), the founder of the Domestic Work School for Women, the author of the pedagogical system, a polyglot and a patriot concerned about the fate of the homeland. The author undertook a hermeneutic interpretation of the achievements of Jadwiga Zamoyska, convinced that the content referred to, set in a specific historical era, can still be a signpost and a lesson for future generations, and can still offer a lot to the recipient.

The Congregation of the Sisters of Saint Dominic, founded in 1861 in Wielowies, Galicia, by mother Kolumba Bialecka was part of the renewal movement in the Order of Preachers in the XIXth century. Mother Kolumba and her sisters, among different types of apostolate, taught in local school, which they founded just after their arrival to Wielowies. Mother Kolumba did not leave any written treatise on educational system, but she and her sisters, formed by Dominican spirituality, used educational methods, which can be categorized by the terms of Thomistic concept of pedagogics – especially integral human growth focused on the development of mind, free will and body. In this article author restores those methods basing on the sources such as The Book of the Protocols from the Conferences of Teachers in School in Wielowies or The Chronicle of the School and by describing them by the traits specific to the thomistic pedagogics, places them among the dominican tradition of education.

The article presents the profile of Julia Kisielewska (1874‒1943), a publicist, literary critic, teacher and social worker, who lived and worked at the turn of the 19th and 20^th centuries. Moreover, the study shows the most important facts from her life, literary work, as well as pedagogical and social activities. Her journalistic and teaching activity was developed at the highest level. She is the author of over one hundred and fifty publications in magazines of the Young Poland and the interwar period, as well as several textbooks for teaching history at school. She was an eminent teacher, organizer and social worker. Kisielewska worked in girls’ schools of various types. For twenty years, she managed schools for girls in Płock. At that time, she was a well-known and respected person. Unfortunately, today Julia Kisielewska remains practically forgotten despite her interesting biography and rich legacy.

In the article, I present Romana Pachucka (1886‒1964) ‒ a teacher and social activist. She wrote the most important events of her life in two volumes of diaries. In them, she outlined the educational reality of the Second Polish Republic. Romana Pachucka experimentally introduced the Dalton system to a Polish school, and in her pedagogical work, in addition to developing didactic skills, she tried to improve the life situation of her pupils. She was a supporter of New Upbringing, moreover, she was involved in editorial work on the school magazine in Gymnasium. She combined scientific research with physical journeys. She believed in youth and sincere passion. Pachucka was an extraordinary character. She gave her life to the Polish school and society, never starting a family.

The aim of this article is to reconstruct selected threads of conservative pedagogy in terms of its roots, identity and the mission it could fulfil. Concerning the roots (sources) – according to the assumption of many of its representatives that conservative pedagogy without religion does not exist – its connections with Catholicism are indicated. The references to identity are linked to the accepted understanding of conservatism – thus the concepts of education that make up and are represented by conservative pedagogy are diverse. What they have in common is anti-socialism and anti-liberalism. In social upbringing, starting from the assumption that society is rational and has a will (as recognised by R. Scruton, among others), conservative pedagogy has the opportunity to undertake the mission of building the socio-cultural identity of a nation. Will a pedagogy colonised by one educational ideology manage to unleash its conservative variety so that this one, without the support of a political project, can establish itself in the pedagogical market? Will homo sovieticus not threaten this mission? Experiencing it in the public space unfortunately nullifies this mission in favour of total solutions leaving aside the need to rebuild the fractured identity of the Polish nation and the decayed culture.

The subject of the analysis is the state of metatheoretical research concerning contemporary conservative thought in the pedagogical sciences. The lack of a philosophical syntheses of the essence of conservatism, which could provide the basis for the development of conservative pedagogy, results in the need to develop a theoretical map of thought in order to be able to recognize its different traditions and trends. The author justifies the need for synthetic research in order to create a clear map of the geography of conservative pedagogical thought, its representatives, and key publications for Polish teachers. The article also presents a critical assessment of the current state of research and research methods in this field since Poland’s political transformation of 1989. The author demands that conservatism be included in studies of pedagogical thought, to make sure it is not merely being used in ideological disputes and to ensure that its essential value is considered in the process of nurturing and educating young generations.

The article presents methodological aspects that allow building a categorical scaffolding for the “modern conservative school” project. The author takes a deeper look at the methodological and semantic arguments that make it possible to bring “conservatism” and “modern didactics” closer together. She makes the category of “duality” described by Lech Witkowski the key that opens up these possibilities. The use of the category of “duality” made it possible to redefine versus used in the opposition “conservatism versus modern education.” The author describes the possibilities of opening both positions – conservatism and modernity – towards each other. Entering into dialogue, finding a field of common ground does not extinguish differences. These remain, and from them centripetal and centrifugal forces are derived, causing tension and vibration in the entire field. The category of duality, ambivalence emphasizes this tension and oscillatory movement. The movement between one pole and the other exposes the whole to the pitfalls of magnetic attraction by either pole, which can express itself in a sharp turn toward the fundamental elements of either position. The article concludes with a presentation of the pitfalls to which the “modern conservative school” is exposed, which are hidden in the fundamentalism of conservatism and critical didactics.

In this paper we focus on the reflection of conservative ideas reflected in pedagogical thinking. The conservative trend in the philosophy of education is presented in a selection of two representatives from the environment of the former Czechoslovakia, who lived and were active in the period of totalitarian real socialism. We present the philosopher and phenomenologist Ján Patočka and the personalist and theologian Ladislav Hanus. Both of them are united by the fact that their works are based on the common philosophical direction of phenomenology and existentialism. In addition, both representatives, above all, through their personal life stories, have been committed to humanistic and conservative values, for which they had to endure persecution during the totalitarian period. They tried to pass on their convictions through the formation, upbringing and education of the younger generation. This common purpose also linked them to pedagogy, to the development of philosophical pedagogical thinking. This article will compare the philosophical views of both, as well as the personalistic and anthropological conceptions of society that were rooted in phenomenology as well as in the tradition of Christian humanism. The contribution of the life and work of J. Patočka and L. Hanus remains significant for contemporary pedagogy and philosophy of education. The paper has also attempted to add some of the basic knowledge of philosophy of education needed in the education of future teachers.

Conservatism is closely associated with the commitment to tradition, long-standing norms, and values. On the other hand, it is an attitude that expresses reluctance toward what is unknown, foreign, innovative. This article aims to draw attention to the values present in Bl. Marcelina Darowska’s and Rev. Franciszek Blachnicki’s ideal of education, with particular emphasis on faith and patriotism. It does not aspire to offer a comprehensive study of the problem, but to signal axiological research issues related to the concepts of the indicated authors. In addition, it will show from today’s perspective the process of changes in relation to these undoubtedly conservative concepts of educating the “new human.” The article concludes with an attempt to answer the question about the timeliness of the discussed educational concepts, and the chances of continuing them in the face of modern pluralism and axiological chaos.

During World War II, between 10,000 and 20,000 Poles, mainly women and children – who had been evacuated from the Soviet Union together with the Polish Army in the USSR under the command of General Władysław Anders – found themselves in East-Central and Southern Africa. They were to live in settlements specially created for them. Schools were organized there for children and young people of school age. Among the best Polish schools in Africa were the junior high and high schools in Digglefold, and later also in Gatooma, Southern Rhodesia (now Zimbabwe). Both schools were referred to as the School Center, and were characterized by a high standard of education. The organization and curriculum were based on the pre-war Polish educational law and the teaching plan in force at the time. The teaching staff consisted of Polish teachers. The purpose of the schools was to educate and prepare the young generation of Poles for life, as well as to protect them from denationalization. After the war, most of the refugees did not want to return to Poland, which had become enslaved by the Soviet Union. They remained in exile, abiding by the values they had learned in the schools in Digglefold and Gatooma.

The paper is a continuation of the analysis of the basic aspects of Henryk Elzenber’s tragic pedagogy. The confrontation with the tragic nature of existence, and therefore with the destruction of what is beautiful and good, serves in Elzenberg’s conception of shaping the moral character by renouncing lower values, up to sacrifice, devotion to the highest values. Thus, suffering activates the moral, creative and cultural potential of an individual and a community. The moral limitations of Brutus, ranging from the stoic ideal of steadfastness in the face of suffering, through blindness in loving a (dis)friend and the republic, to intellectualism and naive faith in the superiority of virtue over the pragmatic logic of the struggle for power, reflect the tension between duty and existence, moral imperative and efficiency. Homo ethicus differs essentially from homo politicus and is doomed to failure in political rivalry, and at the same time its heroism lies at the basis of memory and collective identity. Culture is based on honoring the losers and those who gave their lives for the ‘cause’ because in them an extreme dedication to values is manifested. The author, in reference to Polish Christian thought (S. Wyszyński), indicates the possibility of extending the Elzenberg’s concept of the hero, inspired by Greco-Roman themes and the Polish insurgent tradition, with practical rationality, arising from embedding in a real genealogical line, the ability to critically assimilate tradition, affirmation of one’s own imperfections and imperfections in the world, to valor and self-sacrifice in everyday practices. The sanctity of heroism exceeds the dimension of self-centered ‘care for the soul’ and heroic patriotism, becoming sacrifice for others in the service of others.

The article deals with the issue of Polish community avoiding compulsory schooling for children in West Prussia on the eve of Kulturkampf and attempts to exert influence on this community through the Pielgrzym magazine, which was one of the most opinion-forming Polish magazines in the studied region. The subject of the analyzes were press articles published in the journal in the years 1869–1870, in which the editors of Pielgrzym made a critical analysis of the attitudes of the Polish community and was creating a positive image of the Prussian folk school. The aim of the research was to get to know the views presented in the pages of Pielgrzym to the avoidance of a part of Polish parents from sending their children to the indicated type of schools and to present the attempts of educational influence with the use of the aforementioned magazine to change anti-school attitudes presented by some Polish parents. The article presents the views of Pielgrzym in relation to the educational, didactic and pedeutological aspects of the school’s work, recommendations for working with children evading compulsory education were also presented.

In Znaniecki’s writings one can find two different – actually irreconcilable – visions of education and cultural development. This distinction is a certain reconstruction and interpretation; Znaniecki himself clearly did not recognize this dichotomy and the contradictions to which it leads, treating them as elements of a single intellectual construction. The first vision of education is common-sense and evolutionary, even conservative – having diagnosed the positive and negative sides of the existing culture, we try to develop the former and gradually reduce the latter. In the second case, we start from the conviction that a truly new culture can only begin after “erasing” the old one, not evolutionarily, but with one sudden revolutionary leap. This conviction inevitably leads to the conclusion that the old culture by the very fact of its existence is an obstacle to the emergence of something radically different. Thus, education, which is the primary means of building a “civilization of the future,” takes on the character of a cultural revolution.

In his introduction the author of this polemic indicates the phenomenon of reductio ad absurdum of Znaniecki’s conception in the exegesis of the addressee of this criticism. Next there is an outline sketched concerning the general perspective of disagreement against the approach by S. Gałkowski. There is also outlined criticism and appraisal towards Znaniecki by the author of this polemics. The text illustrates the trap of an epistemic reading as an ethical abuse of logics. Finally instead of a conclusion one is discussing the ways of treatement of the tradition of humanistic reflection and it warns against interpretative errors committed by the criticised author. The basic error is perceived as the result of domination of application of harmful associations of the leader blocking the way to deeper sense of the conception.

The text is a response to Lech Witkowski’s polemic with my interpretation of Znaniecki’s concept of upbringing. Justifying my claims, I point to the role of logical reasoning in interpreting humanistic texts. I also defend the legitimacy of the literal interpretation of classical works.

The reviewed monograph presents the concept of analytical pedagogy as a new sub-discipline in the landscape of Polish scholarship on education. Its subject is intellectual pursuits consisting in categorizing, typologizing and systematizing concepts relevant to education professionals. The epistemic potential of philosophical logic provides the grounds for ordering our knowledge and thus a better handling of academic and educational work, but also discovering new and so far unexplored areas of cognition. Despite Poland’s noteworthy heritage of analytical research, such a sub-discipline is still lacking in the science(s) of education. 

The text is an original introduction to Lech Witkowski’s book Uroszczenia i transaktualność w humanistyce. Florian Znaniecki: dziedzictwo idei i jego pęknięcia (Kraków: Oficyna Wydawnicza Impuls, 2022). This book is read using an interpretative framework constructed based on the category of breaking through. It is about breaking through the reception blocks that prevent valuable and possibly full contact with the work of the classic in symbolic culture. Obstacles to the reception of Florian Znaniecki’s achievements, which are taken into account here, include: the extensiveness and complexity of his output, reading strategies that diminish its object, weak points of the studied thought, socio-historical veils, barriers of contemporary academic practices, empty spaces in scientific disciplines, ideas about the work as a totality in the meaning of a finalized and thus closed past. Ultimately, Witkowski’s book is presented as an invitation to a theoretical – and not, for example, biographical – reading of Znaniecki’s work, which puts the invited readers in an embarrassing but invigorating position.

The article addresses the possibility of combining conservative thought and modern education. The author poses many important questions. Is it justified to identify conservative thought with the traditional didactics of Herbart? Is it possible to combine conservative thought in education with modern didactics? The author’s thesis is that it is possible to construct a modern school, full of didactic innovations, which is guided by the axiological compass of conservative values and functions within a certain framework of conservative principles regulating its activity. She believes that it is possible to reconcile the conservative idea with modern didactic thought, provided that one clearly defines what is the goal and what is the way to achieve it. In the article she develops issues of defining what conservatism can be in relation to school. The paper also describes what modern education means. Finally, it identifies and discusses an example of a school implementation that reconciles a conservative axiological and organizational framework with a modern approach to teaching and learning processes.

The aim of this article is to show the limits and meaning of conservative thought in the era of the end of traditional education. The meaning of the notion of authority, which in education means responsibility for the world, is presented. The difference between explanatory teaching and education built on confidence in the intellectual abilities of the pupil/student is shown. The crisis caused by the transition of academic education to a remote mode of education makes it possible, as an enabling moment, to pose the question which is fundamental for the conservative perspective on education: “What is the object of preservation (conservatio)?”. In a changing reality, teaching and learning become events aimed at intellectual emancipation occurring on both sides of the educational process. The theoretical framework of the considerations is built on philosophical concepts of Hannah Arendt and Jacques Rancière in the reception of two Polish pedagogues, Paulina Sosnowska and Piotr Zamojski.

The state of Polish education shows that in the last decade it lacked the influence of pedagogy, which saves tradition and encourages the evolution of educational improvement. It has faced too many enemies among the elite of socialist pedagogy, which was (supposedly) dethroned after 1989. After three decades of soft political and scientific games, this academic elite successfully colonialized the field of pedagogy by means of (neo-Marxist) critical pedagogy. As a result of this pedagogue associated with another stream of educational ideology (e.g., rightwing, Catholic) experience various types of marginalization and even oppression (depending on the environment): from pseudoscientific arguments to the rationale (again!) of the ‘only right’ educational ideology. In this situation, conservative pedagogues are left in the role of the avant-garde; practicing conservative pedagogy that is extremely unpopular, creative, and at the same time innovative. This avant-garde can bear the weight of aversion, contempt, and the marginalization by the academic (neo-Marxist) majority, which as a result of colonization has come to dominate the structures of science and its closer and further contexts. In light of this situation, we are faced with the following question: are we left with only avant-garde conservatism?

The subject of socio-historical research is the analysis of the genesis, evolution, and waste of the socialization of Polish education in the spirit of conservative pedagogical thought. The author takes into account three principles according to Gérard Noiriel: 1) finding the past in the present, 2) finding real people and groups socially involved in educational changes in Poland after the collapse of totalitarianism, 3) recognizing the essence and manner of exercising power in the school system. In the spirit of conservative pedagogical thought, the author answers the question of how it happened that the Polish political elite of the period of systemic transformation rejected the potential of reforming schools within social institutions as participating communities

The article attempts to define pedagogical conservatism in the perspective of philosophical anthropology, and the thesis on the relationship of man to God, in particular. It consists of four parts. In the opening part of the analysis (Introduction), in reference to the thought of Chantal Delsol, the emphasis is placed on the cultural determinants for conservative pedagogy. The problem of theocentrism of anthropology as a factor qualifying pedagogy as conservativ contemporary pedagogy due to the social perception of the very relationship between man and God as problematic. Therefore, the following issues are discussed: the influence of philosophy on the perception of the idea of God in recent centuries, the decline of metaphysical thinking in contemporary people and today’s growth of religious indifferentism, also in Poland. In the next two parts, the author attempts to reveal the essence of anthropological theocentrism and its pedagogical significance. The analyses are based on the texts of Andrzej Maryniarczyk, one of the co-founders of the Polish School of Classical Philosophy. The considerations are inspired by the following two questions: does theocentric anthropology imply the Christianness (e.g. catholicity) of pedagogy?; what is its role in revealing humanistic values which are threatened by contemporary cultural changes? Above all, the considerations focus on justification that theocentrism of anthropology comes from metaphysics, from its theism. Moreover, it is indicated that theocentrism does not have to be applied only to Christian pedagogy or it does not authorize the substitution of faith for philosophy. Ultimately, the article explains why it is crucial to pedagogy to recognize the value of human beings and cultural spaces at risk of degradation. In this article the anthropocentric approach, which is dominant in humanistic reflection, is presented as opposed to the theocentric one. It shows that theocentrism frees pedagogy from the rescaling of human possibilities, which is typical of anthropocentrism, that it protects the subjectivity of the human person and allows the idea of progress to be re-associated with personal improvement. Since this theocentric approach in contemporary humanities is rare, the authors of the article leave the reader with an open question whether it can be treated as a determinant of the conservatism of contemporary pedagogy. At the same time, they show that it positively paves the way to the protection (preservation, conservare) of pedagogical activities aimed at cultivating the human spirit (animae cultura) and achieving the optimum potentiae state by man, according to the tradition of classical philosophy. In the authors’ view, theocentrism in anthropological and humanistic reflection always refers to metaphysics, therefore the authors also call for its restoration (conservation, conservare) as a reference point for pedagogy. Culture, as measured by the standard of anthropocentrism, has today become a threat to values of humanism. Pedagogy, if it intends to interact in halting this process, may take care of the formation of metaphysical skills, which means that pedagogy will do so by bringing the theory of being back to the educational programme and emphasizing the value of the contemplative presence of man in the world (wisdom). According to the authors, if oriented in this way, pedagogy would bear the marks of conservatism.

The text of the article concerns the concept of conservative pedagogy in the context of Roman Catholic pedagogy and national pedagogy. In his text, the author (systematically and logically) tries to organize the notions (the terms) and the strands of ‘Roman Catholic pedagogy’, ‘national pedagogy’ and ‘conservative pedagogy’ and their mutual relations. The text is strictly theoretical. The text uses the historiographic (historical) method of document analysis, while the analysis of concepts was carried out using the essential method (the essence of things) and the method of logical analysis (logical inference). The article is a contribution to the theory of pedagogy and indicates possible ways of presenting this theoretical and pedagogical issue in a general way.

In educational research conducted at the beginning of the 21st century, the issue of social competences in the process of education and aesthetic upbringing of children occupies an important place. They are acquired not only in the family and at school, but also through contact with cultural heritage, educational activities of such institutions as museum or theatre. In recent years, dominated by the ubiquitous technicisation and relativization of life, initiatives aimed at developing children’s social skills from an early age have become exceptionally important. In the period of the pandemic, direct social interaction was severely limited, and educational activities moved largely to the Internet.

The subject of this study are the activities proposed by traditional cultural institutions in the context of conservative thought. The research covers the content, forms, and methods of programs addressed to children for the transmission of cultural and artistic heritage by selected museums and theatres in Poland (with particular emphasis on Krakow). The websites of the institutions and the results of a local competition were analyzed. The background of the considerations is conservative thought, which places the family at the center of education as the most important educational environment, but which also refers to the values of cultural heritage and tradition.In this context, particular attention will be paid to those activities that affect the formation of social competences in human development, as holistically understood.

Both the individual man and larger communities, and among them nations and finally the whole of humanity, are subject to progress. This is inscribed in the creative plan of God Himself. This does not change the fact that many historical events delay or even hinder this progress. These include wars and all other forms of terrorism. According to Cieszkowski, education should be education for peace. The growing awareness of what Christianity is, allowed plans for world peace to be made. The doctrina christiana has remained unchanged for centuries, but is only increasingly better understood, and can therefore be more fully put into practice. Revolutionary movements and national egoisms stand in the way of progress. The ideal of education is therefore a Christian who is aware of his or her duties and who, provided he or she is Polish, is a Polish patriot, without ceasing to be a broad-minded European open to the needs of the poorest and most persecuted communities in the world.

The article presents the main assumptions of Marian Zdziechowski’s conception, focusing especially on their educational implications. His vision of the world and man, which was inspired, as he himself wrote, mainly by Christianity and Romanticism, is thoroughly pessimistic. Zdziechowski’s pessimism is metaphysical in its nature. Observing the history of humanity and human culture, he sees pain, suffering, despair, and death inevitably accompanying man, and he even identifies existence and suffering on an ontological level. Nevertheless, Zdziechowski finds great creative potential in pessimism; not only does he derive from it his conservative social thought but, above all, he refers to it when forming his educational ideas which emphasize the need for development and for taking responsibility.

The aim of this article is to analyze the conservative aspects of the social and educational thought of Adam Skwarczyński, the leading ideologist of the educational work of the Piłsudski’s camp. His achievement was the creation of the educational and ideological foundations of this group. He has also made an effort to build the ideological foundations of the education of “a new man in Poland.” He pointed out how great are the limits of humanity, how unlimited is the power of the human spirit.

It was he who started the “Polish conservative revolution” in the program issue of the Piłsudski’s magazine Droga already in 1922. As the author of Thoughts about a new Poland, he proclaimed moral healing and the need to develop a sense of the state in society. He supported the conservative wing of the Sanacja camp and appreciated the element of tradition, recognizing that “the nation is first and foremost product of the state and the common history of its citizens.” In his opinion, tradition is, firstly, an idea that constitutes a permanent basis of the nation’s self-knowledge, and secondly, it is also a revolutionary idea. In the achievements of the past, “he saw the power of the future.” And based on Piłsudski’s indication of “Go and do,” he created the so-called ideology of the act, which is the basis of the socio-educational concept. As a consequence, Skwarczyński’s conservative thought crystallized around the category of nation, state, tradition and deed. The infallibility of his moral judgments gives him unbelievable power of authority and encourages him to explore his ideological thought. All the more so because many contemporary Polish conservatives more often reach for texts by American libertarians and neoconservatives than for Polish writings – for example Skwarczyński, who referred “to the state as a political entity, around which a conservative reflection should focus.” He proclaimed that the optimal solution would be a meeting of the social initiative “from below” with the state authorities “from above.” In this context, it is hardly surprising that, according to Roger Scruton, “a conservative attitude is better suited to the modern mind as never before.”

Catholic schools are the main alternative to state-run educational entities around the world. They are subject not only to the authorities of the country in which they operate but also to the authorities of the Vatican. The prefect who manages the dicastery responsible for catholic schooling therefore has influence over education on a global scale. Among dicastery administrators after the Second Vatican Council, we should mention the Polish Cardinal Zenon Grocholewski, who led the way in terms of academic achievements, teaching and the amount of attention and effort devoted to pedagogical issues. In the paper, Zenon Grocholewski’s views on education in general, Catholic schools, higher education and the formation of the clergy are presented and the dominant categories are identified. Finally, an attempt is made to evaluate his beliefs (including their compatibility with the teachings of the Church) and to place them in the broader context of pedagogical thought.

Suffering is an inalienable aspect of human existence. It requires, firstly, an explanation and, secondly, an assimilation, in which religion and art play special role. In Greek religion and tragedy, attention was paid to the educational role of suffering, which was expressed by the formula pathei mathos (“learn through suffering”), and in Judaism and Christianity it was one of the means used in shaping man by divine justice. In Henryk Elzenberg’s axiocentrism, suffering is a correlate of crossing the sphere of relative values (hedonistic and utilitarian) and the realization of objective values. The first part of the article presents an analysis of Elzenberg’s reflections on the culture-creating role of tragedy, focusing on the interpretation of Shakespeare’s Julius Caesar, which is also a critique of the rationalist educational model. Brutus, who appears as the embodiment of moral qualities, the model of the stoic sage and the republican, on the other hand is characterized by detachment from life, emotional coldness, axiological blindness and passivity, which cause him to destroy those he loves and what he loves.

From the perspective of Catholic personalism, which was co-created by Primate Stefan Wyszyński in Poland for several decades, human parenthood also has a sacral connotation. Procreation is not a purely human act, but it is rooted in the creative will of God. For this reason, it is marked by the trait of responsibility not only in the natural but also in the supernatural dimension. Responsible parenthood, founded on a personalistically understood human being, as a body and spiritual synthesis, respects the integrity of human procreation. Referring to Stefan Wyszyński’s analysis of responsible parenthood, the presented publication highlights its anthropological dimension, the complementarity of women and men, and tasks related to the parental function.

Religious education in secondary schools in the Autonomy of Galicia (1867–1918) was provided by two generations of catechists. The first of them performed their duties in the environment conducive to the static forms of work. In the last decade of the 19th century, irreversible cultural and social changes started to take place. The relevance of attitudes and methods adopted at that time was questioned. These changes were directly related to the dynamic growth in the number of students and the development of the educational infrastructure. The change in the catechists’ attitudes was reconstructed. It was based on the analysis of historical sources, which made it possible to determine and characterise the “second generation” of catechists. The new generation of priests who started to work at the turn of the century were well-educated and had the courage to undertake the new forms of work with the youth. This generation developed innovative methods of both school and out-of-school educational influences and succeeded in reaching the youth with the message about permanent values in a new, attractive way. Such educational activities are an example of pedagogical conservatism which assumes that permanence and dynamism are two elements of the same reality.

This outline is an attempt to remember the work of Sebastian Petrycy of Pilsen – Polish Renaissance medical doctor, poet, philosopher and, first of all, a translator of Aristotle’s works to Polish, and the creator of native philosophical terminology within the field of practical philosophy, which in its autonomous pedagogical-philosophical concept, created while working on Stagirite’s works translation, constitutes an axis of the country’s reform on multiple fields. Sebastian Petrycy focussed on practical philosophy, which might have become available to every reader of Przydatki. The Arethological point of view seems to be the essential philosophical and pedagogical perspective for Sebastian Petrycy. Ethics is perceived as a science preparing for good life. Ethics is expected to teach good behaviour, abstaining from evil and supporting will with good manners. It’s worth highlighting the fact that the author of Przydatki believes the concept of arete houses the aspect of a social life’s democratization. Everybody, as Sebastian Petrycy of Pilsen claims, may earn the name of a noble man if they live virtuous lives.

The article presents the most important concepts of aesthetic education in the Kingdom of Poland in the late 19th and early 20th centuries. The analysis covers both the already known texts of educators and art theorists, as well as those that have not been the subject of historical and pedagogical research so far. As aesthetic education is one of the main directions of modern education, the authors presented the relationship between the socio-cultural changes typical of modernity in the fin de siècle period and the circumstances of formulating the educational ideal of homo aestheticus. The Western European roots of this ideal and its reception in Polish literature are shown. Concepts and practical ways of implementing aesthetic education in dissertations and in the press are an important element of Polish pedagogical reflection on education through art. Their authors promoted the universal value of the idea of aesthetic education and emphasized its importance for the holistically understood education of the young generation.

Halina Taborska, the former rector of the Polish University Abroad in London, studied Polish philology and philosophy. Her scientific interests focused on English aesthetics. She wrote her doctoral thesis on this subject under the supervision of Professor Władysław Tatarkiewicz. She published articles, reports, and reviews on the works of English aesthetics and other Western scholars in such magazines as the “British Journal of Aesthetics” (an organ of the British Society of Aesthetics), “Aesthetics”, “Studia Estetyczne”, and “Przegląd Humanistyczny”. In English periodicals she published papers related to the scientific achievements of Władysław Tatarkiewicz, Roman Ingarden, and other representatives of Polish science. The development of research on English and Western aesthetics in general brought this important philosophical current closer to the Polish scientific community on the other side of the Iron Curtain in a period when it was difficult for ideological reasons. Later, her scientific interests came closer to the pedagogy of culture.

The aim of this paper is to oppose two resolutions put forward within R. Kwaśnica’s hermeneutic conception of pedagogy: the reduction of pedagogical theory to hermeneutic understanding and the recognition of hermeneutic dialogue as the most accurate model of dialogue regarding the differences manifesting themselves in manifold beliefs on education. Pedagogy’s withdrawal from the educational debate is an error that needs correction and its very moderate level of philosophical hermeneutics deprives it of the instruments necessary to critically interrogate current educational theory and practice. To overcome this obstacle, one needs to critique the essential assumptions that hermeneutic pedagogy has taken up from Hans-Georg Gadamer. 

This study aimed to discover whether there are differences between teachers with different professional competences (general teacher, support teacher, special teacher) in their assessment of their own preparedness for working with SEN students, and also determining whether differences in levels of preparedness are connected to differences in the level of emotional intelligence and social competences. The timing of the study was in the context of the changing structure, organization and standards of the education systems for pupils with SEN and in pre-service teacher education in Poland. It analysed 225 teachers using the Two-dimensional Emotional Intelligence Inventory (DINEMO) and the Social Competence Questionnaire. The obtained results show that not all teachers are ready to work with a diverse group, implementing the inclusive model of education. Moreover, they indicate the importance of a carefully chosen study program and practical preparation of future teachers.

The article highlights the strengths of the reviewed book, drawing the reader’s attention to the key factors proving its high scientific value. These factors include, among others, a carefully thought-out structure of the work, an aptly selected and substantiated methodology of research, as well as an excellent elaboration of results and their interpretation. The book is recommended not only to researchers interested in the problems of evaluation in the work of teachers but also to students and doctoral students looking for examples of well-designed and conducted pedagogical research studies.

The question of the phenomenon of rivalry implemented at school is one of the most difficult. Boguslaw Sliwerski has made the culture of rivalry and cooperation at school the subject of a monograph – a difficult one, because it does not bring definite answers. The topic is important, because without both of them – rivalry and cooperation – there will be no success, either on an individual or social level. Reinforcing the phenomenon of rivalry in the 21st century with the dimension of struggle as a game of power, success or any kind of domination and profit, reveals its dual character – when the obverse is rivalry, the reverse is cooperation. The monograph carries a warning against excessive entanglement of education in any games.

An analysis of source texts and selected biographical studies of Cardinal Stefan Wyszyński was carried out from the perspectives of the processes of secularization taking place in Poland in the year AD 2020, the radical attacks of left-wing politicians on the Catholic Church and its relationship with the current governing coalition known as the United Right [Zjednoczona Prawica]. This strikes at the foundations of the Second Vatican Council and the role of the Polish Church in regaining the nation’s freedom from socialist domination in 1989. The author therefore recalls not only the exceptional merits of the Polish Primate during the period of totalitarianism of the „People’s Poland” [Polska Ludowa], but also his message to educator-practitioners, parents, and scientists.

The impulse to refer to the personal exemplar of Primate Stefan Cardinal Wyszyński and his teachings about the nation and family are the tendencies of moral relativism present in social life, resulting from the belief that only effectiveness and practical usefulness determine what is true and what is good. Seeing in this the threat of a return to „the only right and true doctrine”, which in truth is no longer the ideology of Marxism-Leninism, but destructive views opposing national culture, I consider it justified to recall one of the most outstanding Poles of the 20th century, for whom the good of Poland and Poles were the primary defense of human rights and the right of the nation to independence and justice. He tried to bring to light those values inherent in the nation that could effectively resist these growing threats. These defenses were cited as particularly valuable for the life of the nation and the Church in a totalitarian state that is striving to objectify and incapacitate the individual. However, faith combined with the morality of the Nation formed by the Church contributed to the maintenance of national unity and allowed it to survive in the conditions of communist restrictions. In order to release the Nation from the supremacy of communist ideology, the Primate of the Millennium did not hesitate to confront this system. Even his arrest and imprisonment did not discourage him from serving God and the Homeland. His nobility of heart, bravery of spirit and determination to defend the rights of the nation made him a hero who will not be forgotten!

Taking into account the specificity of the pedagogical message in the teaching of Cardinal Stefan Wyszyński in the field of social-moral upbringing, the author recalls the arguments confirming its objective and timeless value. Striving for a synthetic view of the actuality and attractiveness of the Primate’s pedagogical thought, he draws attention to the following: What kind of man and teacher was Primate Stefan Wyszyński? How did he understand the essence of social-moral upbringing? Where are the roots of such an understanding of upbringing? What functions did he ascribe to it? Finally, what does he have to propose to contemporary theoreticians and practitioners of upbringing? The publication draws conclusions of a generalizable and applied nature.

The life and the activity of Primate Cardinal August Hlond (1881–1948) continuously inspires the search, analysis, and discovery of the meaning of his teachings and his mission within the Church and the society. The return of Cardinal August Hlond to Poland on July 20^th1945 was expected to strengthen the nation’s spirit and religious belief in the new post-war reality. His concern about the revival of the mother country and about building state governance on the basis of moral principles and human rights can be seen in all his undertakings. He offered education and care to families and young people. The Christian upbringing of young people, the growth of Catholic youth organizations, the presence of Christian values in school curricula and in secular organizations involved in education –these were the matters he supported and fostered. He was focused on the development of various forms of spiritual life. He responded to the then current problems of religious and community life. As he pursued various measures to these ends, despite the difficulties he encountered, he believed in a mature society of well-educated citizens. Therefore, it seems reasonable to interpret the thoughts of Cardinal Hlond regarding the human being –within the period from 1945 to 1948 –as a person open to transcendence, to infinity (personal subjectivity and their spiritual life), to a person within a family (a family as a community of individuals) and within the society (the national community).

The article is a philosophical analysis of the problem of love from the perspective of human maturity. It aims to recall the philosophical theses (including those by Aristotle, Pieper, Plato, and Wojtyla) that are pedagogically oriented. The article consists of six parts, arranged in six questions, which allow us to define love as a pedagogically desirable attitude. The ontic factors of love are primarily considered, but so too is the contemporary cultural situation that constitutes a context of human relationships. The determinants of this context are individualism, consumerism, metaphysical indifference, and more recently also pandemic-induced isolationism. In Part 1, love is defined as the „being together” of people governed by a personalistic norm. In Part 2, the emphasis is on its corporeal-sensual-spiritual complexity and, in particular, on the aptitude of the will and the intellect. Part 3 considers the principle of love: love is governed by an affirmation, not of a personal feature (or set of features), but of the person’s existence as a person. In Part 4, love is analyzed in terms of its inherent aspect of giving: giving to someone and being given to. Attention is drawn to the need to combine both attitudes in mature love. Part 5 is about friendship, the most perfect form of love. It is noted that although it binds a small group of people (it is exclusive), it also has a socially-oriented vector. Part 6 is devoted to the issue of the deficit of love (indifference, hatred) and its sources in the decline of existential thinking among contemporary people.

The end of World War II involved, among other things, new scientific considerations in the field of pedagogy. One area of interest was social education. In Poland in the period 1945–1962 two main concepts developed: first, a dominant, materialistic, communist-inspired ideology, and second, a concept inspired by conservative thought and Catholic assumptions that developed outside the mainstream of reflections on education. The aim of the article is to present the threads relating to social education, which appeared after 1945 in the work of representatives of Polish pedagogical thought functioning outside the main socialist paradigm. I focus on the conservative thought with the most oppositional potential in Poland, which was presented at that time mainly by Catholic-oriented educators. On the basis of primary source analysis, I draw attention to the issues that arise in this area: social virtues, family education and preparation for marital and parental roles, as well as national, state, and political education.

The article presents an analysis and interpretation of the sources and other materials gathered in search of answers to the questions about social pedagogy as the source of contemporary social rehabilitation thinking and practice. Social pedagogy and social rehabilitation pedagogy share some of their history, both rooted in the thinking and writings of the first Polish pedagogues (19th/20th century), and also in the institutional measures designed to serve people and social groups, especially children threatened by poverty, marginalization and social maladjustment. The article discusses the developmental stages of Polish social pedagogy, with the turning point being 1945, as well as their implications for the evolution of social rehabilitation ideas and practice, from their origin at the turn of the 19th and 20th centuries to the present day.

This article presents an analysis and interpretation of sources and secondary materials collected during research on social pedagogy being a source of ideas for the contemporary concept of children’s rights. Polish social pedagogy in its historic heritage, grounded in the ideas and writings of the first Polish pedagogues, of the 1920s and 1930s as well as in specific theoretical and institutional measures that served the practice of social support, help and care, was guided by the notion of the protection of human rights. This particularly referred to the rights of the child threatened by poverty, exclusion, social inadequacy; the child who was hungry, abandoned, orphaned and in urgent need of support.

The article discusses the source of the concept of children’s rights found in the achievements of Polish social pedagogues, and their implications for the evolution of theory and practice in protection of the children’s rights. The central focus of these considerations is the category of law as an important element of the human educational environment during childhood.

The beginning of the 20th century was a period of great popularity of guidebooks for parents, which often dealt with issues related to the care and upbringing of children in the family, and the authors focused especially on the role of the mother, assigning it a special meaning. The aim of the article is to present the content of counseling for parents on the care and upbringing of children at the beginning of the 20th century in Poland. The article also presents the position of the educators and psychologists of the time on the issues related to the upbringing and care of children in the family environment. The analyzes include publications that appeared in Poland in a period of political change that initiated changes in the approach to the tasks of the family regarding upbringing and childcare. The independence of Poland enabled the development of native pedagogical thought, which resulted in the implementation of new ideas and the creation of new concepts of education.

Bohdan Chwedeńczuk has asked provocatively: what is the purpose of doing philosophy? We can treat this question as a philosophical one. Nevertheless in this article I would like to treat it as a question concerning education. Polish philosophical community basically agrees that providing philosophy lessons would be a valuable supplement for general education in Poland. However there is no agreement in case of how and what exactly we should teach in philosophy class. I argue that philosophy lessons are beneficial for students. My argumentation is based on critical theory in educational research, in which key theme is educational curriculum’s inquiry. I separate three kind of educational curriculum: hidden curriculum, null curriculum and informal curriculum. I’m going to argue that philosophy lessons are not only beneficial for future students’ lives, but also helpful for coping with school routine.

The article reconstructs and interprets the events that led up to the nationalization of the Salesian orphanage in Jaciążek in 1951. In the study I use the concept of postmemory and the method of qualitative analysis of cultural texts in which the witnesses of the event – the Salesians and their pupils – expressed their traumatic experiences. In spite of differences between the two groups, the main cause of trauma for both was the pseudo-educational activities of the promoters of socialist ideology. In conclusion, I suggest that we recognize socialist pedagogy as a separate instantiation of pseudo-education.

The article aims to demonstrate the validity of Wiktor Wąsik’s assertions regarding the existence of a national Polish pedagogy. An analysis of the views of these thinkers shows that there are many essential pedagogical features common across these scholars, even though they lived in different epochs. This analysis also allows us to see their work as both specifically Polish and simultaneously well-harmonized within European thought.

Master Wincenty (ca. 1150–1223), who has been known as Kadłubek since the 15th century, was an unquestionable ally of mankind and especially of Poles. In his work entitled Magistrii Vincentii Chronicon Polonorum he encouraged his readers not to neglect reassurance and to seek it wherever possible. He also advised people to try to enjoy offering reassurance to others and to lead a good life connected with faith in God, which in his belief constitutes the most reliable “safeguard of your happiness”. This article aims to provide answers to several questions (and at the same time to solve a number of related research problems), How does Wincenty perceive reassurance and what significance does he attribute to offering it to other people? What advice does he give on not losing but gaining reassurance and on offering reassurance to others? What factors in his belief constitute stumbling blocks in the process of drawing reassurance for oneself and how to protect oneself against them (i.e., how to prevent their occurrence and how to overcome them)? The use of hermeneutic methods in studying the problems of providing reassurance as a social skill, an element that is very conspicuous in Master Wincenty’s literary output, seems well justified, considering the cognitive and noetic significance of the research subject.

This paper seeks to answer the question whether Tadeusz Czeżowski’s concept of ethics and value theory can be useful in a culture whose shape is largely determined by new media. On the basis of the collected arguments, it is argued that certain elements of Czeżowski’s system may help to solve some problems arising in this context. The first is the imbalance between real and virtual experience. An ontological exercise is proposed here. The second is setting the mind on permanent, mediated communication. Axiological exercises are the remedy. The third problem is the loss of holistic experience of self and the world. Philosophical exercises based on general concepts may be helpful here.

It is quite rare that the term “principles of education” is used in contemporary pedagogy. At the same time, concrete educational activities or processes require the right actions, i.e., actions that will foster participant development within the educational reality. This article constitutes an attempt to decode the principles of education in the light of Zygmunt Mysłakowski’s works, and to pinpoint the determining factors which could have led to their formulation. These conditions influenced the practice of pedagogy in Poland, and were not insignificant for the way in which the principles of education were understood and constructed by pedagogues. The author points to some areas in which Mysłakowski searched for these principles. They are pedeutology, general pedagogy, and the pedagogue’s own theory of education. In the concluding part of the article, values are cited as one of the key categories for Mysłakowski in formulating his principles of education.

This article is a reflection on Stanislaw Pigoń’s memoirs: Z Komborni w świat. Wspomnienia młodości [From Kombornia into the world. Memoirs of youth]. This primary source is of a high pedagogical value. I analyze various threads of this memoir from an educational angle. The memoir allows to see how Pigoń’s values were built by his parents during his childhood and then further developed by him in his adult life in academia. I show the role of those values in creating his own character and personality. Pigoń’s memoir causes readers to rethink their own values, it inspires efforts at personal improvement, and it has a deep pedagogical message.

The work is dedicated to Ludwik Jaxa-Bykowski – a pioneer of educational psychology and experimental pedagogy in Poland. He received professors’ recognition and was liked by Poznań University students. The work is a trial to reconstruct the scientific, educational and organizational activities of Ludwik Jaxa-Bykowski in accordance with chronological order. The topics reorganization was also taken into account, considering the change of organizational structure of Poznań academic pedagogy as well as the historical context. The work timeframes were designated by historical moments of Ludwik Jaxa-Bykowski activities and Poznań academic pedagogy, which he co-created as the head of the Department of Pedagogy and Teaching at Poznań University and the chancellor of the “Secret” University of the Western Lands in Warsaw. It is the portrait of passionate professor who fought for autonomy and academic freedom for universities by promoting the important role of human science.

This text presents the concept of education developed by Blessed Maria Karłowska (1865–1935). The foundress of the Congregation of the Shepherds of Divine Providence worked all her life with socially excluded people, especially girls and young women who were prostitutes. She established care and educational centers for them, where, together with her colleagues, she helped them to overcome their life crises. Several important assumptions can be distinguished in the educational system introduced by Karłowska. First of all, the social and moral development of the pupil was important. Much emphasis was placed on apprenticeship and work. Education to freedom, independence, and citizenship was also a priority, which was based on the assumptions of the pedagogy of dialogue and love. The educators had to show patience and understanding, work on the resources of the charges, and also prevent risky behaviors. Despite the passage of time, this concept has not lost its importance as it is based on universal values that are fundamental in educational work with young people at risk of social exclusion.

The paper has the ambition to map the social and political situation in Slovakia in the period between the two world wars which had impact on the situation of families and education. After the establishment of a common state of Czechs and Slovaks – the 1st Czechoslovak Republic (1918), there were new conditions for reform movements and ideas of pedagogical thinking. The study is focusing on social events and transformations that guide the school system and education. The paper analyses specifically, what inspired the education and practical functioning of schools in Slovakia in this new state formation of the multinational Republic. The obtained picture tells about the state of reforms in education with its penetration into also into the family education pattern in Slovakia is partially compared with the conditions in the Czech Republic. The educational and upbringing objectives of this period are presented through the statements of historical documents, from a review of available educational literature and the press. We also deal with the question, what ideological ideas of the interwar years had an impact on the setting of goals and in family education. What did parents follow in their daily upbringing at the beginning of the 20th century and in the era between the two world wars? The paper, therefore, gives also the insight into the history of everyday life of Slovak families and into the family education in the interwar period.

The Czechs have given the world many important personalities, including pedagogues. In addition to the well-known Jan Amos Komensky (1592–1670), we can also name Gustav Adolf Lindner (1828–1887). But for a long time another important pedagogue personality of the 20th century, Přemysl Pitter, remained unknown to the world. In today’s world of intolerance it’s worthwhile to pay attention to the activities of a man who cherished the values by which he lived his life: “Without love, without human compassion with one another, nothing will stand”2. These are the words of the humanist Přemysl Pitter, a Czech Protestant-oriented thinker, educator, writer, publicist, radical pacifist, and social worker. He founded the famous Prague educational institute “MiličHouse” during the Second World War, and despite strict prohibitions, he visited and supplied the Jews during that time. After the war, he applied for confiscated castles around Prague, where he took care of impoverished German, Jewish, Polish, Czech, and other children. After the establishment of the communist regime, he was forced to flee the country. There was no word of him for many years. But why was his birth declared a UNESCO anniversary? Why did he receive one of the highest state awards of the Czech Republic from President Vaclav Havel? This text addresses such questions. The journey through the life of this exceptional man is like a limited service bus route, consisting of only two stops: and these two stops I present here.

The educational ideology of the Bolshevik version of Marxism had an instrumental approach to children and families. The purpose of the article is to show how the family and the child were used for the implementation of its “ideals”; how they unknowingly became its proletariat; victims of inflicted suffering, death, or limited development in areas affected by ideology (consequences of homelessness, hunger, sexual abuse). The place and the time – a hundred years ago in the Soviet Union – are important because of the respect for the victims. But for an educator, today the categories of arguments and mechanisms used by Bolshevik Marxism are important. Above all, attention is drawn to the zones of “necessary change” (religion, morality – family, child). Looking at the example of the situation of the Russian family and child, we can see how the creators of the Bolshevik “better world” project cynically made them a tool for change; we can see the reality of great manipulation. Death, suffering, biological, psychological and spiritual devastation were irrelevant to their role. This mechanism was shielded by the appearance (camouflaged lie). The ideology of Bolshevik Marxism in its references to children and families was the subject of criticism in the writings of Polish humanists from the period 1917–1939.

The exceptional position of Father Stanisław Wawrzyniec Staszic in the history of Poland inspires one to reconstruct and interpret his views also in the field of “human philosophy”, “philosophy of upbringing”or social philosophy. Not disregarding other works by Staszic, this paper focuses first of all on the contents of Ród ludzki, due to its originality and the possibility of transmitting the cultural capital of the past to contemporary and future recipients of culture. The priority cognitive aim of the author of the article was to obtain significant material for the social and cultural development of mankind, using hermeneutic methods. The research problems were formulated as follows: How does Staszic understand mankind/human race? (or how does he define this notion?); Is it possible, according to Staszic, to humanize mankind?; If so, how does it take place and how does it manifest itself?; What factors of persistence (or, possibly, survival) and what factors of humanization of mankind can be identified?; What, according to Staszic, most seriously impeded these processes in the history of mankind?; What role does he think philosophers, the clergy and pedagogues played in this area?; What message for modern generations can be drawn as a result of the analysis and interpretation of Ród ludzki?

The article presents the character and pedagogical activity of Władysław Korniłowicz –a priest, a servant of God, an educator, spiritual director and co-founder of the Work of Laski near Warsaw. After graduating from the Catholic University of Freiburg, he was ordained a priest in the chapel of the Seminary in Krakow (6 April 1912). In 1912–1914, he continued his doctoral studies in Freiburg. After returning to the country, he took up pastoral and educator’s work in various school and educational centres in Poland (including Zakopane, Warsaw, Gora Kalwaria, Leszno, Włocławek, Lublin, and Laski near Warsaw). The Reverend Korniłowicz served as school prefect, vicar in the parish, archivist and notary of the Archdiocesan Curia, censor and reviewer of textbooks for teaching religion, director of the Boarding School for Student Priests of the Catholic University of Lublin [KUL], cofounder and spiritual director of the Work of Laski (Triuno: blind, lay people and collaborators of the Society for the Care of the Blind and the Congregation of the Franciscan Sisters Servants of the Cross). His formative and educational activity is situated in the current of Catholic pedagogy of culture which consists in preparing man to participate in the world of cultural values and develop spiritual forces on this basis as well as to create new values. In his formation and educational process, Fr. Korniłowicz drew on the ideas of scouting, personalism, neo-Thomism, the Franciscan movement and the Benedictine liturgical renewal.

The purpose of the article is to attempt to synthetically present the changes in the use of the designates from the so-called group of descriptive terms in the literature: ‘difficult individuals’, i.e. synonyms and substitutes of ‘social maladjustment’created on the grounds of Polish rehabilitation. It is an attempt to systematise knowledge around definitions that have grown into the language of pedagogy for the past seven decades. The article shows the axiological and ambiguous dimension of these definitions, considers the issue of the value of a word as a transmitter saturated with something more than just a letter-sign. The need to break away from unnecessary value in definitions seems to be very important in 21st century science. The advisability of organising the terms used is desirable and very necessary, especially for understanding the ideas and directions of development of the discipline. It is the concepts that allow for designing research and conducting diagnoses and descriptions. In this article the reader will be able to trace the changing definitions created by the elders of Polish rehabilitation and the ideas in which these definitions are rooted.

An important area of research for pedagogy is the area of patterns, including ideas, when it comes to the way of understanding man and broadly social relations. Different positions are adopted in this respect –sometimes significantly different. One of the reasons of such situation seems to be the close relation between pedagogy and ideology, the latter providing answers to questions similar, and at times identical, to the ones posed by pedagogy. However, due to the nature and specificity of ideological thinking and the rather extrarational manner of validation assumed in it, the question of admissibility of such connection arises. The analyses of such situations, which the Polish pedagogy had experienced, may prove very illuminating in thus delineated context. These concern the impact that real socialism had upon educational system of 1960–1973. Based on these experiences, questions arise: What were the effects of the inspirations drawn from socialist thought for the Polish pedagogy and what was their influence upon the institutional and systemic solutions adopted in the actual social life? The paper is an attempt at analysing that very issue.

The searching for effective ways of social rehabilitation interactions is based on diverse theoretical trends, which, however, cannot be equated with criminological theories. Models of social rehabilitation interactions refer to many theoretical currents differing methodologically and praxeologically. Behavioral, psychodynamic, cognitive-behavioral, interdisciplinary or interactive concepts are listed among the most important trends. Also noteworthy are the models of corrective actions referring to the evidence based practice movement, examples of which may be the R-N-R and Good Life Model models. The purpose of this study is to characterize selected basic models of corrective interactions currently used in the process of social rehabilitation of people with behavioral disorders, socially maladjusted and perpetrators of crimes. Due to the theoretical nature of the study, a method of searching secondary sources was used.

The main purpose of this article is to present two frameworks significant for contemporary theory and practice of social rehabilitation and to find the answer for the question asked in the title. The Risk-Need-Responsivity Model is discussed first in order to emphasise the implications for the social-rehabilitation practice. Then the resilience framework is discussed to show a broader context of this concept and to stress how important it is to break free from the risk perspective.

The purpose of the text is to present to the reader the main theses and assumptions that Stanisław Jedlewski presented in his scientific works2. Selected letters, whose content is based on social rehabilitation pedagogy and focused on reflection on the process of juvenile resocialisation, form a certain substantive whole, whose consistency is based on scientific evidence. From them emerges a new vision of the processes of: care-upbringing, resocialisation and education of juveniles. The analysed texts also have historical value, as the author’s reflections reveal a picture of the state prevailing in juvenile detention centres in the 1950s and 1960s. Due to its features, Stanisław Jedlewski’s collection of reflections, theses and postulates can be deemed pedagogy and included in the output of Polish pedagogical thought. 

The presented article aims to present the first scientific papers written by the outstanding Polish educator who was a prematurely deceased (1980) doc. dr hab. Czesław Czapow from the University of Warsaw. They show us the beginnings of the development of his thoughts and scientific interests, which in later years resulted in outstanding scientific works that fit into the history of social rehabilitation thought in Poland.

In the social sciences and liberal arts, the issue of labelling is an important field of analysis for a better understanding of the functioning of an individual in a group. The labelling theory has been developing since the 1950s, mainly in the United States. This theory found considerable interest also among the Polish resocialisation thought. The reversal of social labelling, that is the start of the destigmatisation process, seems particularly important from the readaptation perspective. In the paper, the discussion on destigmatisation is related to the Volhynian social policy project implemented between 1928 and 1938 by Henryk Jozewski which was later called the ‘Volhynian Experiment’. The aim of the experiment was a normalisation of the Polish-Ukrainian relations which during the Second Polish Republic remained tense.

The aim of the article is to present a little-known social phenomenon created by young people who from the 1980s to the first decade of the 21st century participated in Szpakowiska, i.e. cyclical meetings supervised by Fr Andrzej Szpak, Salesian (1944–2017). The factors specific to Szpakowisko will be highlighted, which contributed to the socialisation of people who were originally excluded or self-excluded from social structures. The author attempts to answer the questions: What was the character of the youth movement called Szpakowisko? Which elements of this movement can be described as factors that build group identity? The introduction presents the research method and dilemmas related to the topic of the article. Next, Szpakowisko is characterised as a support group, the identity-building process is discussed, and selected elements of the phenomenon are highlighted, such as a common communication code, search, mentality and self-exclusion community.

On the basis of cross-sectional studies estimated were the rules for classification to risk groups of people who were sentenced and under supervision of a probation officer. The classification of probationers into risk groups is meant to enhance the public security and adjust the type and intensity of actions taken by probation officers according to the profile of convicts. It thus became possible to adapt the methodological measures used by probation officers to the work strategies of the worldwide probation services based on the case management model. The adopted solutions are in accordance with the UN Standard Minimum Rules (The Tokyo Rules) and standards included in the European Probation Rules.

Between 1918 and 1939 detainees were a group of people particularly vulnerable to marginalisation and social exclusion, which also concerned members of their families. The situation was aggravated by the fact that convicted persons most often came from families experiencing poverty and deprivation, and criminal behaviour was often the result of a difficult life situation which they experienced both in family and social life. Particularly difficult was the situation of the then women-detainees, as well as a significant number of orphans, living on the streets of cities, living off begging, petty thefts or robberies. The only chance of changing their life situation were assistance activities in the area of upbringing and education, which gave them the opportunity not only to improve their morality but often changed their lives by gaining education, work, as well as housing. The actions taken in many cases also concerned the children of detainees, their upbringing and education. The initiators of support for the detainees and their families were primarily charitable activities carried out by associations, societies, religious fraternities, actions taken by the court, prison staff and school teachers. Many of these aid initiatives can be seen in contemporary actions involving support for detainees and their families. It is extremely interesting that the same methods of educational impact and educational support are applied in the changed social reality today.

This article is based on the experiences of attendance centres in Poland. These centres, provide services to at-risk and delinquent youth in local community centres largely staffed by probation officers and volunteers who are well-versed in evidence-based concepts and practices. The primary concept that underpins these centres is to focus on socializing risk youth and juvenile delinquents in communities in which they live. The presumption is that factors related to dysfunctional social environments foster social maladjustment, which in turn, support risk factors that lead to juvenile delinquency. The services and experiences of at-risk youth and adjudicated delinquents in community-based centres appear, at least initially, to decrease individual juvenile delinquency. As well, the programs and services provided establish and support protective factors that mitigate dysfunctional social environmental factors, thereby serving an important delinquency function.

Mediation is a process based on the principle of voluntariness, which should lead to resolve the conflict between the parties. As a form of intervention in a dispute, gives possibility to communicate between the parties without the participation of the court. The solutions developed during the mediation procedure direct the parties towards the future and allow to satisfy the interests of both sides. The work raises the problem of the historical conditions for the creation of mediation, its definition over the centuries. The article also describes arbitration courts as those that have settled disputes from the past to modern times. First of all, the article focuses on mediation, its essence, and the possibilities of applying it in individual countries. Mediation is presented as an important method, allowing parties to decide how to resolve a conflict. The article contains information on the history of her development, as well as legal bases that gave rise to its dissemination in the country and in the world. The historical conditions for the creation of mediation, the principles of mediation as well as the basic problems that arise during its conduct are described.

The purpose of the considerations taken in the article is to show sport as a method of social rehabilitation of underage girls in an institutional environment. This goal corresponds to the problem of research –or contained in the question of completeness: whether, and if so, to what extent and how can sport be a desirable method of educational work in the process of institutional resocialization of socially maladjusted girls? 71 female minors in a youth educational center took part in the study. The research was carried out using the diagnostic survey method, taking into account the survey technique and its proprietary questionnaire acting as a research tool. Based on the research, the hypothesis was adopted that in the process of institutional resocialization of socially maladapted girls, sport is a desirable method of educational work, because it enjoys great interest, enables the development of sport passions, helps to spend time pleasantly, and reduces stress. In addition, the facilities of the youth educational center for the organization of sports activities and the competences of the teaching staff in the opinion of socially maladjusted girls are sufficient.

The aim of this study is an attempt to understand the functioning of women in roles, the dynamics of epiphanies and the actions taken within the limits of the temporal perspective, and to approximate the phenomenon of biographical identity construction, peculiarly the category of excluded. It is also an attempt at depiction and understanding of life situations, revealing the boundaries of real visibility, provoking the questions: How does a person construct himself and what meanings does the person give to expressions of everyday life? How does a person make his world? How does the trajectory determine the boundaries of a person’s experiences?

The article is the reflection on a biographic study I conducted, whose location in interpretive orientation creates the opportunity to learn the perspective of the participant. Reconstruction of the trajectory of the experiences process reveals three phases: on the edge, in between and outside. Individual life experience is an element of the person’s biographical knowledge, his biographical thinking and initiates the individual’s reflectiveness, indicating the essence of human forces in shaping his biographical experiences. Retrospective defining of the life situation in three interweaving aspects leads to taking control over a trajectory’s dynamics – apparent causative activity, kinematic attitude –the struggle for survival, and static attitude – nonegalitarian optics, demanding for normativity of a person’s functioning. Peculiarly the category of excluded entity.

The subject matter of the analysis is the state of Polish pedagogical thought during the period between socialist orthodoxy and the heterogeneity of pedagogy open to pluralism. The synthetic study commences with a criticism of orthodox socialist pedagogy in the years 1948–1989, indicating its leaders and the trend of  educational ideas and practices that were opposed to it. This last movement was evidence of the heterodoxic phase of development of Polish pedagogical thought, which preserved the achievements of outstanding humanists from the interwar period (1918–1939) while maintaining contacts with world science and supporting the independent underground education of Polish society. This allowed Polish pedagogy to regain its own scientific identity after 1989, i.e. in the heterogeneity phase that characterises the development of social and human sciences in democratic states. The author presents the scientific schools, theories and models of education that were absent (because of being censored) in times of orthodoxy and that – in spite of damages in the times of two totalitarianisms (fascism and Bolshevism) – have been developing in Poland for one hundred years, situating its pedagogy in the centre of intradisciplinary and interdisciplinary comparative research on modern pedagogical thought around the world.

The article highlights and justifies the sources, achievements and need to further develop the pedagogy of animating activities. The author points to the multiple “loops” accompanying the constitution of this relatively new pedagogical sub discipline, referring to history and a comparative perspective. Animation is an original field of pedagogical activity with a significant educational, social, cultural and even economic potential. The achievements of Polish pedagogy of animating activities are impressive but little known around the world. The author refers to key academic centres, scientific publications and concepts regarding components of knowledge about animation, noting the need for its permanent updating.

The origins of educational science are tied to the anti-naturalistic breakthrough in the humanities and to the work of such authors as W. Dilthey, H. Rickert, J. Kerschensteiner, E. Spranger, or T. Litt. In Poland, the so-called ‘pedagogy of culture’ has enjoyed a broad, diverse and multi-threaded kind of development. A personal- creative role of values in the process of education lies at its core, while the pluralism of its directions stems from the different philosophical bases (along with religions affiliated with them) that became the constituents of its concepts. The paper identifies three main directions in the development of pedagogy of culture in Poland, referring to the philosophy of German idealism (Hegel’s objective spirit), the neo-Kantians of the Baden school, the Catholic direction with its philosophy of moderate realism (Thomism and neo-Thomism), and the direction rooted in Polish culture and philosophy: that of a secular and left-wing nature. The article presents the  classification I made of the selected directions in the development of educational science. It brings out both their individuality and specificities (as shown by the discussed concepts of the selected authors). The chief aim is to present the panorama of directions within the ‘pedagogy of culture’ in Poland in 1918–1939 with their philosophical and educational foundations, also characteristic of the rest of Central Europe at the time.

This article is an attempt to analyse the axiological aspects of the works by the classics of Polish general pedagogy. Kazimierz Sośnicki and Stefan Kunowski, were the creators of works constituting the foundation of this subdiscipline in our country. Creating general pedagogy as an objectified, meta-theoretical, analytical discipline, they were somewhat obliged to a certain distance towards the matter of values and evaluation in upbringing. At the same time, each of these pedagogues was the author of an original theory of upbringing, against which one can trace their specific approach to axiological matters and the presence of the latter in upbringing reality. An analysis of the works of the selected pedagogues on the subject of values and evaluation leads to questions about contemporary problems of pedagogy and upbringing practices in this area.

Education constitutes an integral part of human life because of its constant presence. Sometimes it escapes our attention, proving that it requires continuous reflection. Quite often, instead of education in its proper sense, we are dealing with indoctrination, which aims only at pragmatic goals.

In this article I analyse the situation of education in Tischners philosophical-anthropological vision of the relationship between good and truth. I assume that the basic condition for consistent education is the realisation of good and truth in a specific way, with a certain dramatic dimension. The philosophy of education points to its difficulties and antinomies, to a struggle with good and truth. Tischner’s philosophy of drama is most of all a search for truth; it wants to avoid a suspicion that it intends – for example in the process of education – to enclose man, his understanding and self-understanding within a certain system. In this philosophy, man is perceived as a being capable of creating himself, capable of freely choosing the values and goals for his actions.

Education should therefore be perceived in a Socratic way i.e. as a dynamic process oriented towards good and truth, in which movement (aspiration) takes place from an unsatisfactory state (of moral and intellectual abilities) of the pupil to (optimal) development of their personal perfection.

The theory of moral reasoning exposes the correlation between thinking and moral behavior as well as the passage of its development through subsequent stages. Adequately to the child’s cognitive development, his or her moral reasoning ability also develops, i.e. the competence to analyze and evaluate events and situations in  the context of social rules and norms. In my definition of moral reasoning, I consider it as a conscious and purposeful thought process, by means of which a given individual defines the difference between good and evil in relation to ideas, situations and behaviors of one’s own and other people. The moral reasoning of the individual, which opens up space for educational activities, is a synthesis of personal and environmentally conditioned factors. Fortunately, in the last decades, in Anglo- Saxon environment, but also in Poland with my participation, research with this and many other contexts of moral reasoning has appeared.

The aim of the analysis is to emphasize the importance of philosophical justifications that underlie the foundations of pedagogical activity that makes a person ready to live in a community. In contemporary culture, the domain of values, of great importance for personal development and social integration, turns out to be the most  problematic. It is often left at the junction of what is rational and irrational, although more attention is paid to rationality in everyday life. The dynamically changing socio-cultural context, affecting the educational processes, urges us to look for the principle of legitimacy for the axionormative sphere. One of the proposals of contemporary humanities is to involve the category of myth as a guarantee of preserving of values essential to culture. That’s why the article deal with the problem of the validity of standards of conduct in view of the use of the explicative category of myth. In this way, I would like to appeal for values that are significant in making a  person ready to build relationships with others, and which, due to the progressive individualization of social space, can seem unobvious. The article consists of two parts. In the first one I will take up the goal of social education. I will undertake, therefore, an attempt to interpret the “common space” term as: (1) culture, (2) the moral efficiency of the individual, (3) cultural heritage and (4) the ultimate goal of life. This part will refer to the theory of social education of the Polish pedagogue Jacek Woroniecki. The second part will deal with the issue of the theoretical justification of “common space” as a value in the post-enlightenment culture which introduces  he mythological narrative into the pedagogical argumentation. In this part I will critically refer to the views of Wolfgang Brezinka, a German scholar.

Thomistic pedagogy (classical, realistic) has received numerous studies in recent years and as such is a serious alternative to many branches of the contemporary philosophy of education. Its attractiveness results from the realism of being and cognitive realism as well as a negative attitude to various ideologys and utopias, including those in the field of education. It places education and training on strong anthropological and moral foundations, indicating that education is the cultivation of humanity’s potentiality. In a classic paideia, a man is lifted “up”, directed to perfection. This way, the “culture” of use, consumption, utilitarianism, hedonism, ignorance is distanced and as Plato once well stated “it is not worth living a thoughtless life for a man” (Plato, Socrates Defense, 38a).

Janusz Korczak, the creator of a unique pedagogical system, has been captivating and inspiring successive generations of educators all over the world for several decades. On the one hand, they continue his legacy and perform their own research, on the other, they try to thoroughly understand his ideas and the assumptions of his pedagogy. His Diary suggests that the decision to devote his life to neglected children as well as the main assumptions of his pedagogical system could be traced back to his childhood feelings of loneliness and alienation and the resulting suffering and shame, which in adulthood transformed into affirmation of his separateness. Therefore, in the text I ask the question whether the concept of loneliness (in its essence and with its consequences) can be considered one of the keys to understanding Janusz Korczak and his pedagogy.

In the article I would like to show Prywatne Gimnazjum Męskie im. Stefana Batorego, the so-called ‘Lublin School’, as an educational environment which, on the threshold of formation of Polish statehood and in the first years of the young state’s functioning, was able to attract many scholars and create a climate friendly to the development of young people, many of whom became eminent scholars, writers, artists, clergy and lawyers. One of them was, among others, Kazimierz Dąbrowski (1902–1980), a psychiatrist, psychologist and pedagogue, doctor of medicine and philosophy, creator of the theory of positive disintegration, who between 1916 and 1923 studied in it. I would like to present people whom Dąbrowski encountered while studying in Lublin and who, thanks to their personality, charisma and scientific achievements, influenced the development of a young man, eager for knowledge.

Professor Marian Falski to many people, especially the older generation – is associated with the longest-used primer in Poland, which Falski was the author. For people involved in the organization of education and educational policy, as well as the history of education – the activity of M. Falski is associated with the broadly understood organization of education in the first years after the First World War (and for the next several decades) – primarily with the design of the school network, guidelines related to rural education. In later years Professor Falski spoke about the reforms of the entire school system – including on secondary education (significant work on “Mid-level education issues”), on the concept of collective municipal schools, or on the reformed education and works of the Committee of Experts at the beginning of the seventies of the twentieth century, preparing a report on the state of education.

The phenomenon of educational ideals is immensely important to educators and teachers – they are used as tools to build images that determine goals, methods, forms, and means of educational works and so they have an impact not only on educational theory and practice, but also on the development of future generations and the entire society. The issue of female educational ideals is a particularly interesting one – the approach to women, their role in society and education, has changed hugely over the past centuries. In this paper, I wanted to present a certain excerpt of this process with regard to the Poland of the years 1918–1939.

The scientific goal of research presented in the article was to reconstruct female educational ideals functioning in the interwar period as found in educational periodicals and analysing their diversification against philosophical and ideological premises of various educational concepts. Results of research presented below constitute and attempt to identify a neglected or forgotten aspect of Polish pedagogical thought.

The text is an attempt to indicate pedagogical references in the philosophical concept of Adam Rodziński. In his personalistic approach to the problems of a person, morality and culture, one can find pedagogical accents, especially those that concern the ethics of education, emphasising the personal dignity of a child and the importance of culture in the process of education. The article presents the figure of A. Rodziński and the analysis of his texts in terms of pedagogical references and relevancies. What is most characteristic of A. Rodziński in this context is his being a consistent personalist, emphasising the dignity of a human person, including the child, as the subject of education.

The article present the vita of Stanisław Jachowicz ‒ the author of literary works for children in Poland as well as the educationalist living in the XIX century. The authoress caracterises briefly the main areas of his literary, pedagogical and social activity. She takes into account the meaning of Jachowicz’s activity for the development of contemporary literature for children. The silhouette of the writer-educationalist is presented as a background to take a subject of connections between pedagogy and children literature. An attempt has been made to point to common areas and influences, that determine pedagogical function of literary works for young readers. The authoress accentuates the co-existence of pedagogical ideas and messages included in literary works for children in the times of its development.

Both Birkenmajer’s method of work and his achievements, can serve as an example of a appropriate scientific approach to the Middle Ages. The picture of the period he presented radically differs from the stereotypes still prevailing in school educational programmes. Aleksander Birkenmajer (1890–1967) was an prominent Polish medievalist. Owing to his comprehensive education he gained rare competence to work on medieval manuscripts. In his texts, he repeatedly highlights the close relatedness between the history of philosophy and the history of mathematics and natural sciences. The close relation between philosophy and the then science, albeit its scope was much narrower than the purview of today’s natural sciences, became the methodological directive for him. In his research on the philosophy of Witelon, Birkenmajer emphasized the point that he was a philosopher – naturalist, using light in solving metaphysical problems, like many others did in his times, e.g. Richard Bacon or Robert Grosseteste. Witelo’s Perspective is virtually a mathematical-physical treatise with a metaphysical introduction. Birkenmajer managed, among others, to determine that Witelon was the author of the treatise De natura daemonum, the acquaintance of which can have a significant impact on the understanding of his philosophical views as a whole. The Polish medievalist also discerned in the treaty some symptoms of the so-called ‘theory of double truth’, whose influence the Silesian scholar might not be quite aware. Birkenmajer brought out and convincingly described certain aspects of Witelon’s philosophy, which significantly delimit the possibility to construe his ideas in the neo-Platonic paradigm.

Summary: The article presents the development of the “Sokół” Gymnastic Society which was established in 1867 in Lviv. The new idea, within several years, has covered the Galicia region, penetrating also into the remaining partitions. The Society’s activity was also developing during the interwar period. An important factor influencing the Sokół movement increase in popularity was “Sokół” Gymnastics Guide published since 1881. It enabled, among others, promoting gymnastics and key organizational slogans. It also functioned as a link between Lviv and numerous branches, the so-called ‘nests’. Latin motto “Mens sana in corpore sano” – “A sound mind in a sound body” has become the leitmotif of the organisation. The Society played a significant role in promoting gymnastics and many sports disciplines. The ‘nests’ also became educational and cultural centers. Through promotion of physical culture, patriotic content was brought up and passed on to future generations.

The achievements of many Polish educators from the inter-war period were ignored during the Polish People’s Republic, contributing to the loss of their legacy despite the political upheaval of 1989. One such example is Tadeusz Strumiłło, whose legacy has not been investigated to date, despite the fact that it contains scientific materials from the philosophical, through pedagogical, social problems and their prevention, to the scout movement. The legacy of Strumiłło shows pedagogical thought and his participation in organising and promoting the scout movement in Poland, entering the scout organisation through the Eleusis Association, and his participation in organising Polish scouting from the very beginning of its existence on Polish soil. He was also among those who laid the foundations of the scouting movement, was an active participant in it and performed key functions, as well as co-created its ideological shape. Additionally, he contributed significantly to the unification of the scouts into a uniform organisation of the Polish Scouting Association.

Summary: Since ancient times morality has been the subject of reflection by philosophers and theologians of various religions. Religious education is closely related to moral education. From the beginning, ethical issues has also occupied an important place in the teaching of the Catholic Church. In the 17th and 18th centuries, moral problems were described in particular by authors of moral theology textbooks. Along with the development of the nineteenth-century periodicals, the issues of moral education were also addressed in Polish newspapers. One of them was the “Katolik Dyecezyi Chełmińskiej”. This newspaper was published in West Prussia in 1849–1851. In this magazine were published, among others, “moral dissertations”, aimed at spreading moral attitudes and behavior in accordance with the teaching of the Catholic Church. A purpose of the article is a (re)construction of moral education in the light of these dissertations, as well as to clarify: who they were addressed to, what they were to serve and what moral ideas they tried to expand.

The text presents the origins of the Polish cub scout movement, created within the Polish Scouting Association, and the role played by Aleksander Kamiński (an outstanding educator, scout instructor, author of important historical books on young scouts who were heroes of the 1944 Warsaw Uprising) in the emergence of this movement.
Through an analysis of Kamiński’s texts concerning the building of the movement, the author argues that this movement constitutes a significant part of the Polish pedagogical heritage. Not only is this movement important in a historical sense, but also both in terms of the clarity of its objectives and in regards to the original methods and forms used to reach  those objectives.
The Polish cub scout movement still uses the basic structures, methodological assumptions and organizational solutions developed by Kamiński. The presentation of the history of the movement in this article is limited to the initial period, the appearance of the concept itself and the period of its implementation according to Kamiński’s presuppositions and under his direction, that is, until the years 1924–1958.

This article is a reflection whose starting point is the thesis that the main triad of values in the temporal dimension of a person’s life appears in an aspect way and needs to be updated within the subject’s existence. With this assumption, the question is posed: whether the universalism of supreme values was violated and whether life loses something of its validity? These reflections provide a positive solution to this problem, however, by adopting the perspective of philosophical realism.

The article’s objective is to present the specifics of the changes taking place in the twentieth century Neo-Thomistic pedagogy in Poland. The author argues that this trend was an evolutionary transition from reflections on specific for upbringing concepts towards theory-of-education specific concepts which include relations between particular educational factors. In order to demonstrate the argument’s validity, the article starts with the context of the Thomistic revival at the turn of the 19th and 20th century. Then, Thomism appeared to be a tool to establish a dialogue between the results delivered by intensively developing natural sciences and the philosophical and theological speculations and thus a way to overcome the Catholics’ fideistic attitudes. Thomistic revival was therefore not only of a theoretical but also of practical character. This was reflected in educational ideas developed in the first half of the twentieth century when the principles of Catholic education were developed. Therefore Jacek Woroniecki’s works not only include a  reference to the philosophy, sociology and psychology but also to theology. Pedagogical ideas are also found in Karol Wojtyła’s and Mieczysław Gogacz’s philosophical works from the second half of the twentieth century. Given the philosophical nature, the authors do not make references to of Christian revelation. Wojtyła and Gogacz examine the interdependences between the various factors of the educational process and therefore their works make a valuable contribution to the theory of education.

The article deals with the philosophical foundations of alternative pedagogy in relation to Marxism. The subject of these reflections are the research activities carried out by the Department of Christian Philosophy of the Catholic University of Lublin (KUL) during the time of communist rule in Poland. Thanks to the philosophical anthropology formulated at the department, it could, independently of the ideological indoctrination connected with the contemporaneous system of power, find its own necessary theoretical foundation. The paper is comprised of four parts. The first part presents the political realities of the dialogue. It is well known that KUL – the only Catholic university in any communist country – was an important center of Christian culture in Poland and that it implemented a model of education based on Christian values, even though it operated under strong pressure from the authorities of the People’s Republic of Poland. The second part of the paper covers the five stages of the running dialogue between philosophers at KUL and Marxists, an exchange particularly colored by the political changes that occurred in Poland in the years 1944, 1950, 1956, 1968, 1981, and 1989. The third part of the analysis is devoted to the model of integral humanism realized by KUL, with particular attention being paid to the role of research conducted in the Department of Philosophy. The article concludes with a discussion of the theses of philosophical anthropology formulated at the Catholic University of Lublin, selected for their differences regarding the three fundamental determinants of Marxism: materialism, atheism, and dialectics.

In the article the author presents a path whereby specific didactics, also called subject didactics, are acquired in order to gain scientific autonomy. The author also draws attention to the strict dependence of specific didactics on general didactics and the specificity of the subjects they teaching. The importance of the development of didactics in the creation of appropriate structures for the academic community is also emphasized.

The purpose of this article is presentation about changing of thinking about resocialization process and to social awkwardness people in the context of paradigm changing in polish resocialization idea. Author presents two currents in the resocialization area: traditional resocialization and „new resocialization” current. The consequences in this situation is methodical changes in general line with adjusted people. It is why question: „how to resocialize?” is actual too.

The notions of cultural education and culture-oriented education are often used interchangeably in practice and pedagogical theory. However, due to their different meanings and different uses in various contexts, such overlapping use of these concepts often leads to misunderstandings, not only in pedagogy, but also in cultural studies. Taking these factors into consideration, the author approaches this challenge from a wider perspective, namely, by examining different conceptualizations ascribed to cultural education during the post-1989 transformation in Poland (including key reports on cultural education). The author draws basic conclusions on the basis of these considerations.

1. The goal of this article is to present the openness to belief in Stefan Szuman’s thinking. 2. Methodology. The author uses the historiographical method. 3. The main results of the analysis. The author discusses the following philosophical (metaphysical and ethical) and pedagogical (educational) issues: the virtue of belief (the virtue of faith) and the  non-virtue of atheism (the un-virtue of atheism), and Szuman’s arguments concerning, among other things, the relation between man and God, the relation between belief (faith) and reason, and the relations of human rights to belief (faith) and to salvation. Quotations for the analysis have been taken from Szuman’s published works, written before, during or after World War II. The author also presents the influence of Szuman’s ideas on Karol Wojtyła (1920–2005), who was a participant in his 1949 university seminar on philosophical anthropology (i.e.: “characterology,” or personalism) at the Jagiellonian University in Krakow. 4. Limitations of the analysis. This article encourages further discussion of the place of belief (faith) in the Humanities, albeit the discussion is limited to the ideas of Stefan Szuman. 5. Practical implications. The results of the analysis may be used as a rational argument for the greater presence of belief (faith) in the Humanities. 6. Social implications. The results of the analysis are of value to teachers. 7. The originality of the article (new value, novelty). The paper is the first to present a primary source and example-based discussion of Stefan Szuman’s ideas regarding belief and openness to God.

The subject of the article is the content of selected Polish magazines depicting the views on the educational ideals, the part of tradition in their development, as well as new trends in pedagogy dominating in those times. They originate in various research areas, such as ‘Filomata’ of Lviv, disseminating the deepened knowledge of the classical tradition in Poland, ‘Pedagogium,’ ‘the magazine devoted to the psychology of a teacher and methods of educating’, ‘Pełnia życia’ (‘The Fullness of Life’), a quarterly for monks, or ‘Parametr,’ a specialist journal on teaching mathematics, including more general reflections can be found on the obligations imposed on teachers in that time. The key of the selection is 1939, the time of the edition of all the texts mentioned above and the connection, mediate or immediate, with the events which were soon to change radically the picture of Europe and of the world

The aim of the article is to present the development of the contemporary understanding of the modern narrative in religious education and in the gradual transition from stories and narratives to biographical narratives and those based on tradition. After first examining such aspects of the contemporary understanding of narrative as the catechetical method, they are then compared with the proposals of Fr. Zygmunt Bielawski (1877–1939) and Sr. Barbara Żulińska, CR (1881–1962).

The notion of dialogue is a basic challenge of human existence, especially in interpersonal communications and interpersonal relations. It has appeared as a pedagogical category in many scientific disciplines, such as philosophy, theology, psychology and pedagogy. On the basis of Polish pedagogy and in connection with philosophical thinking, Janusz Tarnowski (1919–2012) proposed his personal-existential approach to pedagogy, strongly rooted in the notion of dialogue. Dialogue, according to father Tarnowski, is not simply a conversation. Dialogue is a method, a process, and an attitude.
In the process of constructing an approach to Christian education focused on the person, Tarnowski utilized such categories, taken from existentialism, as authenticity, dialogue, and involvement. These categories find expression during that process of upbringing which has three goals as its aim: authenticity, dialogue and involvement. Educational dialogue, in which there is room for conversation, understanding, agreement and eventual cooperation, constitutes a method of universal utility in the process of upbringing.

The inclusive education in Poland has its origins in 2006, when Poland became a member of the European Agency for Special Needs and Inclusion Education. Although earlier studies on the inclusion of pupils with disabilities in primary schools have not been found in the literature, only since 2006 have there been an increase in interest in inclusion. Inclusive education is based on the social understanding of the needs of people with disabilities who have the right to use on equal terms with universal education such as those with disabilities. Representatives of the inclusion trend also point to the plane of personalistic pedagogy. This trend is also based on John Dewey’s concept or Janusz Korczak’s. Activities for inclusive education are undertaken by more and more educators, not only theorists but also practitioners. They see in the inclusion a chance for a good start to life not only children with disabilities, but all pupils.

In the Polish pedagogical thought one of the most important foundations of the young man’s functioning, and especially a child, in a social space is a “civilization of love”. Based on respect for the fundamental values, which include: human life, family, true, good, it is inscribed in educational practice and gives it a higher sense, influencing on this, what is the foundation for pedagogy – the humanity itself.
The basis for the considerations of the author are selected elements of personalistic pedagogy of Janusz Korczak, John Paul II and Jan Kaczkowski, which in his thought is nearing an important postulate of this pedagogy; the philosophy of drama Józef Tischner. In the opinion of the author the personalistic philosophy interfuses with personalistic pedagogy, in the context of the civilization of love both trends are converging. Sources of the civilization of love are searching in the teaching of John Paul II, especially in the context of the papal encyclicals – Evangelium vitae or Dives in misericordia; but the real beginnings of this important idea are present already in thought of Janusz Korczak.

The article presents research on the reception of critical pedagogy and critical psychology in the humanities and social sciences in Poland from the late 1980s through the first half of the second decade of the 21st century. Metatheoretical and educational research was conducted in various Polish universities on basic pedagogical categories and educational processes in schools whose premises are rooted in the philosophy of the Frankfurt School, as well as French, Italian and Anglo-American critical sociology of education. The text presents the extent to which translations of classical treatises from critical schools of philosophy, pedagogy and psychology into Polish, as well as hermeneutical studies from these fields that have not been translated into Polish, on the one hand contributed to strengthening the political and social transformations that began in 1989 and, on the other hand, were, as part of comparative research, part of a completely new interpretation of concepts, language and critical theory within the Polish context.

The purpose of this article is to take a step towards returning to social pedagogy those areas of educational practice and theory that were built on the borderlands between pedagogy and Catholic social teachings. This constitutes a humanistic social pedagogy. This endeavor is important, as it has been argued that pedagogues have lost their influence on this particular pedagogy, a pedagogy that influences social life and national culture in both theory and practice. Both historians of education and contemporary pedagogues have failed to take meaningful notice of the output, traditions and value of this unique relationship. This brief sketch is intended to encourage the more complete reconstruction of humanistic social pedagogy.

We live in a time of a global educational crisis and it is therefore important that we look back for guidance to the origins of pedagogy. These origins are associated with the ancient sage, Socrates, who created the innovative concept of the moral renewal of Athenian society. Seen against earlier conceptions - those of Pythagoras and the Sophists - it reveals a revolutionary design of pedagogy. This plan, which consists of constructs currently in use in Western conceptions of humanity and education, but also constructs that remain novel and innovative, is based on the notions of elenchus and maieutics, concepts that speak to the fundamental importance of dialogue between student and teacher. The concepts of humanity and pedagogy provide sufficient foundations on which to build what I call a "Socratic pedagogy".

The phrase in the title of the article "anthropologico-metaphysical basis" promises to reference, not so much to a philosophical system that would become the basis for a theory of education, but rather to a certain research attitude that stands out due to its realism. This type of approach boils down to the "art of reading" that which really exists: real people and real things, and discovering in them the necessary causes of their existence, actions and common properties. The article argues that a correct reading of the truth about man, of who he is, of what the ultimate source of his existence is, and of what the ultimate purpose of his life is, constitutes an indispensable condition for the formation of an adequate theory of education. Within the framework of philosophical knowledge, we discover that man is a person, that is, an individual subject, who is the source of free and rational actions due to his specific nature and the fact that he is an entity living in the perspective of the Absolute (God), which indicates a reading of the ultimate truth about the existence of the world and man. This type of knowledge provides pedagogy with a realistic metaphysics and philosophical anthropology that was formulated and developed within the framework of the Lublin School of Philosophy.

The article attempts to answer the question contained in the title: "Do pedagogues need realistic metaphysics?". In the first part of the text the author explains the difference between the colloquial and philosophical meanings of the term "metaphysics". The author describes realistic metaphysics in accordance with how it is understood by the Philosophical School of Lublin. The metaphysical understanding of reality that is described by this school is based on the theory of the analogy of being. The main part of the article is dedicated to this theory. The transcendental features of the intelligibility and desirability of being are discovered, thanks to the existence of the analogy in every being, including human beings. These features are the deepest foundation of the intelligibility and acceptance of the human being, on which pedagogy is based.

This article presents reflections on the realistic foundations of pedagogy. The main theses put forward are: 1. Realism as a philosophical idea is not the aim of pedagogy, but rather a fundamental condition thereof; 2. A realistic attitude also entails the confirmation of the subjectivity of man; 3. Subjectivity refers firstly to the realm of feelings and sensations, secondly, to the realm of consciousness and cognitive acts, and thirdly and most importantly, to the realm of spiritual life: acts of intellect and will; 4. The category of truth is more effective and deeper in pedagogy than the category of realism; 5. There are many interesting and important questions to consider in that subject, for example: the significance of "non-real" matters for upbringing (such as future projects, dreams, and fantasies), what it means "to love in reality" (or in truth), or the question of "selfless engagement".

Anthropological-pedagogical reflection is an integral part of Stefan Swieżawski's philosophical research. Pedagogical duties, according to Swieżawski, are an inalienable part of the tasks of philosophy practiced in the trend of metaphysical realism, a philosophy intended to provide an overall consideration and affirmation of human existence. According to Swieżawski, philosophy as paideia is an inalienable element of education and self-education, because human development requires philosophical (intellectual, contemplative) reflection on reality. Within Swieżawski's thought, the relationships between philosophy, religious experience and the image of the world, evoke the problem of the same relations within pedagogy, and guide discussions on the relationship between pedagogy and religion, as well as on Christian or Catholic inspiration within education.

The following paper presents Woroniecki's concept of education that harkens back to the achievements of Christian and classical thought. It is based on ontological and epistemological realism in declaring the necessity of integral and universalist human education and training. This pedagogy is based on the assumptions of philosophical anthropology, and Aristotelian and Thomaston ethics; approaches which present who a man is and what moral goodness is as an aim of human struggle. This aim is simultaneously the aim of pedagogy, and thus all undertakings and ways of supporting the learner are to be subordinated to this aim. We can attribute to Woroniecki's pedagogical views, apart from category realism, the more general category of universality. Pedagogy, perceived as educational ethics integral to all human education and training, can be understood as being addressed to everyone. The realism of this pedagogy is based on the conviction that everyone should develop in one's individual and social life in accordance with one's potential, which should be realized by working on oneself.

Władysław Seredyński's and Mieczysław Albert Krąpiec's educational thinking in based on Polish pedagogical traditions rooted in classical realism, for which one of the most fundamental issues is the belief in the existence of the real world and the possibility of the exploration of its nature. From these ontological and epistemological assumptions arises the need to build a theory of education based on the substantive recognition of human identity. Analyses indicate that this nature has a corporeal-spiritual dimension that results in the suitable choice of the aims and means of education.

Opening orphanages, E. Bojanowski created and perfected his pedagogical concept of education. He shaped its philosophical base in terms of realism, which is only possible in a context that is consistent with a factual reading of the world in which people and things exist. He based his thinking on philosophical anthropology, the Bible, and the Church's teachings, which indicated that man is a unity of body and soul, a person, a child of God. This integral and realistic conception of man resulted in the need for his integral development and education. Bojanowski created a system of early education that takes into account the achievements, in thought and practice, of the Church in education, culture, history and tradition, as well as the specificity of the natural environment, the overall factors influencing the child's upbringing and the organization of institutions. Fidelity to accepted assumptions still ensures the continuation and implementation of adaptive changes while maintaining the identity of the concept and the reconstruction of his integral pedagogy in relation to realistic Thomistic philosophy.

The article examines the problem of philosophical realism and its implications for the theory of education concerning the issue of religion. The analysis is based on the works of the Polish School of Classical Philosophy, which continues the tradition of ancient and medieval philosophers, primarily Aristotle and St. Thomas Aquinas. The School goes back to the late 1940s when, after World War II, the Catholic University of Lublin became a Mecca for researchers that represented realistic philosophical thought. The most important philosophers are Jerzy Kalinowski, Stanisław Kamiński, Mieczysław Albert Krąpiec, Marian Kurdziałek, A. Maryniarczyk, Stefan Swieżawski, Karol Wojtyła, and Zofia J. Zdybicka. The article consists of six parts. Part 1 explains the model of classical philosophy practiced by the School, which is wisdomoriented, and argues that this model contains the determinants of the model of education open to religion. Part 2 deals with a subject of cognition, as pointed out by the School, which criticizes Cartesian, Kantian and phenomenological philosophy (the so-called philosophy of reflection). The approach to the problem of reflection and the priority of objective cognition are the core of realism presented by the School. The issue of unity of being and thinking is further analyzed in Parts 3-4, which deal with the value of pre-scientific cognition and the object of philosophical cognition (the concept of being as being). Parts 2 to 4 show the impact of objective-oriented philosophy on the definition of religion proposed by the School. The specificity of the explanation related to the phenomenon of religion and education is examined in Parts 5 and 6 – while Part 5 addresses the problem of the objectivity of value (including sanctity), the focus of Part 6 is on the metaphysical character of this definition.

Shame is an unpleasant feeling man tries to avoid. However, representatives of neo-Thomistic education philosophy perceive shame as an important factor for moral development. The article presents the reflections of representatives of Neo-Thomism, i.e. Jack Woroniecki and Karol Wojtyla, on the role of shame in moral development. They relate shame to activities driven by the senses rather than by the intellect and reason. This is because the senses react to material good and the intellect recognizes moral good. Therefore, shame induces rational actions and at the same time induces acts which take into account moral good. Furthermore, shame warns against the threat of human dignity violation and therefore helps discover the value of human life. Thus, foundations for moral standards are created. The article presents philosophical and ethical assumptions of neo-Thomism; the interpretation of shame within the Neo-Thomism framework. The article also draws conclusions for educational theory and educational practice based upon the study of shame.

Moral education, as an inner form of every other field of education, is essential in the lifelong process of education. The essence of the concept of moral education depends upon the philosophical tradition in which it has been shaped - in realism or in idealism. Moral education, being under the influence of idealism, loses contact with the real student and becomes inadequate or even utopian (e.g. Rousseau's moral education, socialist education, and postmodernist education). In turn, moral education shaped on the ground of realism aims to truly recognize the student and to adequately shape his/her morality. The article presents the connection between the realistic concept of moral education and specific normative ethics built on the basis of realistic ethical experience as presented by the Lublin School.

From ancient Greece to the present day, there remains in pedagogy a dispute between collectivism, individualism and personalism. Collectivism and individualism arise from the tradition of intellectual idealism, while personalism is a consequence of cognitive realism. In contemporary pedagogical debates personalism asserts that man is a person, but the dispute revolves around what qualities constitute the human person. This article presents the aforementioned approaches and explains this issue in the spirit of realistic (classic) anthropology.

In view of the multidisciplinary nature of personalism, its different varieties and its reference to human and non-human reality, this text will focus mainly on the Christian aspect of personalism. We will emphasize that personalism concentrates above all on the question of the good, and on the full and integral development of the human person, which is the basis for the formulation of a particular concept of man. In this context we will discuss to what extent the main principles of personalism can be the basis for the successful life of the human person. We will indicate that without a specific vision of man, of the world, of human relations, ethics, and value system, as well as the education to values, respect for human dignity, the pursuit of beauty, goodness and truth, it is difficult to achieve personal satisfaction, happiness, prosperity and success in life.

This article describes the problem of moral education and the education of children's and youth's character. It presents contemporary scholarly (ethical and pedagogical) theory arising mainly out of the so called 'Philosophical School of Lublin' (metaphysical realism) and by another Realistic authors from Poland and abroad.

This article focuses on the pedagogical implications of the Lublin School's philosophical realism. The author examines the mediation of pedagogical issues in realism, and points out the language that realism can lend to pedagogy and thereby help to give a definition to such notions as upbringing, educator and student. Thus the realism of the Lublin School is presented as a rich source of pedagogical inspiration that is worth exploring.

This paper analyzes a problem that was initially solved by Stefan Zachariasz Pawlicki by means of his concept of scientific knowledge, including the distinction between philosophy, philosophical science and particular sciences. On this basis, the author shows the difference between philosophy of education and general pedagogy. Considerations are divided into three sections. First, the author explains the link between Pawlicki and pedagogics. Then, on the basis of his main philosophical work, Kilka uwag o podstawie i granicach filozofii, the concept of philosophy of personal experience is reconstructed. In the third and final section, the author considers the dependency of general pedagogy as a sub-discipline of the science(s) of education from philosophy, and the possibility of the simultaneous development of philosophy of education and general pedagogy.

The article refers to issues of numerous linguistic, encyclopedic, review studies that form a kind of chronicle of communities involved in important social and cultural events, something that is interesting form the perspective of pedagogical biographical information. In the text there are references to many of these communities, but the leading role is played by the staff of the Polish Section of Radio Free Europe. Such biographies, preserving the memory of these people, bolster the memory of communist-era institutions that are important for Poles, and thus, important for Polish history. Due to this role they play, these biographies are educational in nature.

The article is primarily concerned with the first three decades of the 19th c. but it also refers back to the origins of the (reformed) University of Krakow, and to the times of activities of the Committee of National Education. It discusses historical events connected with the functioning of the university, and the philosophy and pedagogy taught there. In those times the lectures were based on the then novel assumptions found in foreign manuals. The title of the article is a paraphrase of the title of Rev. K. Jaroński's lecture: 'What kind of philosophy do Poles need?' - delivered a year after the University of Krakow was once again able to lecture in the Polish language. The text places particular emphasis on the essential connection between pedagogy and philosophy which is the source of necessary axiological fundamentals for the former. At that time, in Krakow there was a heated 'debate about Kant', the best known and accepted argument being that presented by 'the Scottish school' or realistic 'common sense philosophy'.

1. The goal of this article is to present the situation of disabled persons at the university in the 21st century on the basis of selected examples. 2. Methodology. The author used the historiographical method for the analysis of document and observation. 3. The main results of analysis. The author presents the following issues: disabled persons and the university (masters context), The University Office for Disabled Persons, educational and professional activities of disabled persons, and two models of disabilities (medical and interactive). The author also shows the problem of disability in the context of such categories as: society, state, culture, and civilization. The author discusses the formation of altruistic attitudes towards disabled persons and educational assistance for them at the university when they are studying. The article examines issues surrounding hearing-impaired persons at the university (methods of working with such students) and the blind within the context of visual culture at the university. The author presents some problems of conscience and disabled persons at the university. 4. Limitations of results of analysis. This article is a contribution to discussions of the place of disabled persons at the university. Limitations concern relations to the university. 5. Practical implications. The results of the analysis may be used in these discussions as an argument for the change of situation of disabled at the university. 6. Social implications. The results of analysis may be related to the group of disabled students at the university. 7. The originality of the article (new value, novelty). The paper is based on original sources and on situations of disabled students at the university in the context of culture and possibilities of help.

This article presents the opinions of full professors regarding the quality of doctoral education and the stimulation of young scientists' development at universities. The research was done in 2012 at seven universities in Krakow with the use of an electronic questionnaire in the "Lime Survey" system. A link to the questionnaire was sent to professors' email addresses. A total of 154 respondents sent back the completed (anonymous) questionnaires. This survey collected professors' opinions concerning the factors helping young scientists in their professional development and enabling them to write doctoral dissertations of high quality. According to the survey respondents, the most important factors were passion for scientific research and self-study. These opinions concern various activities undertaken by the student and the supervisor that stimulate and support doctoral students in their academic development. At the same time, these opinions make it possible to see the most important elements related to the education and development of young researchers. Our respondents described actual and theoretical possibilities regarding doctoral education, as well as the conditions in which they take place. However, these factors may be changing, as part of changing regulations regarding higher education.

The article's aim is to show the stages of development of child care. Forms of assistance have evolved over the centuries. Initially, children deprived of parental care were placed at the mercy of people of good will. Society did not create organized forms of care for the child. Analysis of the various stages of development shows how much has changed in this regard for the benefit of children. The current forms of aid can be defined as specialized institutions employing professionals, funded by the state.

In the writings of Aleksander Wóycicki we see the promotion of the status of women and the family. The family is considered as a temple, while the woman is treated as a priestess. Understood as a small society, the family is understood to be the basis of the wider society and nation. Wóycicki identifies the collapse of the family with the collapse of the entire society. Yet, he connects its fall to the earlier "fall" of women - by which he means a wide emancipation of women which deprives them of men's protection. In his texts, Wóycicki also outlines plans for the repair of the situation of the family, as well as of the woman and her child. This plan involves the woman's right to self-protection and to the protection of her work, especially during pregnancy and motherhood. Furthermore, this plan can be implemented at the present time.

Helena Radlińska (1879-1954), historian and educator, in the years 1907-1918 was a known activist of independence camp, grouping, which led by Józef Piłsudski fought for independence of the country. In a climate of contemporary historical events, political disputes and conflicted visions of an independent country, Radlińska created and promoted the concept of Polish school. This project was bold, uncompromising and forward-looking. It referred to the tradition of the National Education Commission and the experience of the democratic schools, among others, in the United States and Switzerland. Above all, however, it takes into account the educational needs of Polish society, the time of partition, and a future independent country. The presented project evolved from a "school fighting" with virtual education solutions of invaders and with the educational programs of the conciliatory national environments, through the "social school" which was supposed to ensure education for all children, regardless of social, economic, religious differences, following the model of "school of free Poland", school centered on education of patriots and engaged citizens and implementing the program of depth knowledge about Poland. Project of the Polish school, which was built by Radlińska, groundbreaking and forward-looking, based on the inalienable values of democracy, occupies an important place in the history of Polish educational and pedagogical thought of the first two decades of the twentieth century.

Considering Polish thought and pedagogical activity in the years 1863-1914/1918 in terms of a relationship between education and aspirations to independence, as one of the important research issues should be recognized thought and pedagogical activity of Kazimierz Twardowski (b. 1866. in Vienna, d. 1938 in Lviv). He created a philosophical-logical Lvov-Warsaw School, which along with research - also scientific work in the field of pedagogy - was practiced reliable education and was considered its implications. About educational values of Kazimierz Twardowski's achievements was convinced, among others, Tadeusz Kotarbinski. In 1965 he characterized legacy of his master: "The effort of Twardowski's thought was (…) coupled with concern about its bright and clear termination, the task of thinker was connected with the task of teacher. By own example the professor taught how to think, how to with others co-think, co-inquire, (…) he just taught how to work". Twardowski was involved in the organization of Polish general education: he chaired a committee of the General Academic Lectures, the Girls' Middle School Society, the Society of Teachers of Higher Education. Among the general lectures that led Twardowski, it is worth paying attention to his lecture "Upbringing and humanities", that inaugurated Holiday University Courses in Cieszyn, organized by the Polish Association of Pedagogy in the Duchy of Cieszyn (15-30 August 1904). It was also preserved interesting correspondence of Twardowski with associations operating in Cieszyn. In the pedagogical activity of Twardowski there are clearly present civic and patriotic trains. He attached great importance to the fulfillment of obligations towards the origin country, what he also expressed in public speeches, aimed at the formation of citizenship and patriotism.

The habit of celebrating jubilees highlights not only the importance of the specific enterprise, but also its holiness, and dates back to the biblical tradition. We owe our current use of the word "jubilee," in Hebrew "goat's horn" ( ל וֵֹ בי , yôbel, in Polish: "kozi róg"), to the first translation of the Bible into Latin, so-called Vulgata, where we can find the general rules for the "jubilee year." In 2014 the Jagiellonian University celebrated its thirteenth "Pentecost," meaning "holy year," since the initiative of King Casimir the Great to establish a university in Krakow as a new foothold of Western thought in Eastern Europe. The course of history was hereby significantly changed in this part of the world. The University played a substantial role in the history of Poland, especially following the loss of independence in the 18th Century. The Jagiellonian University was an important part of the events of 1864 and 1900, bursts of both university and national self-expression in the face of Austro-Hungarian domination. The celebrations of the renewed Krakow Academy in 1900 became a pretext to demonstrate wider national unity across the partitions. In this way the Polish notion of "kozi róg" developed its metaphorical sense. Today the history of the Jagiellonian University can be understood as a model of institutional continuity for modern Poland, liberated from the yoke of "national" and "real" socialisms in 1989, in the middle of the road to the first jubilee of a once again free and democratic state.