This case study of a 2016 Florida constitutional amendment analyses the semiotic devices and mechanisms of shaping public opinion on solar energy and beliefs about energy distribution. After a nationwide rise in rooftop solar installations between 2014 and 2015, utilities in several US states were faced with challenges to their business models. Anticipating similar problems in Florida, utilities and energy corporations promoted constitutional amendments. This semiotic analysis follows the voter from the billboards and flyers to the text on the ballot. (...) Starting from Peirce’s phenomenological categories, this critical analysis of the campaign reveals how the goals of the amendment were shrouded in positive environmental and consumer protection narratives. Lakoff ’s cognitive linguistics and Stibbe’s ecolinguistics support a deeper analysis of the ballot text. This study shows that by leaving key concepts (especially net metering) out of the discourse, the ballot text successfully framed an anti-solar amendment as a pro-consumer measure, while hiding the direct legal implications concerning alternative energy distribution. In particular, this study explains the opposition to the sharing of surplus in the context of neoclassical economics as a key factor in shaping beliefs about alternative energy distribution. (shrink)

The construct of ‘alexithymia,’ formulated in the late 1960s, described the inability to express one’s feelings as a deficit in the signifying-abilities of men and women. In this study, the profile of the alexithemic serves as a point of reference for a discussion concerning language and consciousness and the cognitive/neuroscientific turn in the past decades. The objectives of this paper are to show that the cognitive/neuroscientific turn profoundly affected the understanding of alexithymia in particular and the relationship between language and (...) consciousness in general. As the dominant cognitive/neuroscientific models of consciousness ignore the social embeddedness and the importance of the signifying abilities of human beings, this paper presents alternative models of consciousness and issues of intersubjectivity by proposing a variation on a model from René Thom’s ‘catastrophe theory’ and Uexküll’s theory of ‘autoambience.’ These models, predicated upon social embeddedness and semiotic ability, explain how certain circumstances, such as are often identified as ‘depression,’ can be catalysts of productive outcome. In particular, the notion of ‘play’ in René Thom’s catastrophe theory underscores the primacy of ‘language play’ as a combinatorial signifying activity with a restorative function that is exemplified in the notion of fiction in the work of David Lodge. (shrink)

This paper explains how we create concepts such as the forest or the backyard through language. Reflecting on Andreas Weber’s hope for a revolution of the life sciences and a re-evaluation of the role human beings play in nature, this paper adopts as a starting point Bruno Latour’s characterization of the distinctionbetween nature and culture as an illusion that came with Modernity. Theoretical notions from modelling systems theory and cognitive linguistics explain that whilelanguage plays a key role in constructing new (...) models of nature, new cognitive habits and changes of belief depend on face-to-face and non-verbal communication with other organisms, human and non-human. (shrink)

The article deals with the philosophy of Nikolai Berdjaev (1874–1948), which he formulated between The Philosophy of Inequality (written in 1918, but published in 1923) and The New Middle - Ages (1924). Berdjaev’s philosophy is analyzed in the context of the Russian Revolution of 1917 and its aftermath. The other point of reference is the crisis of culture and civilisation, which affected the West in the inter-war period. Berdjaev’s position has been interpreted in view of the archetypal myth of the (...) struggle of the two principles, the principle of order (cosmos) and the forces of destruction (chaos). This myth is tied to the millenialist world view. Berdjaev took an anti-utopian stance. He juxtaposed the utopian-revolutionary principle with the hierarchical-creative one. From this position he criticized among others democracy, liberalism and socialism. In the midst of the crisis of the 1920s he remarked the possibility of spiritual rejuvenation putting forward the concept of the New Middle-Ages. One can say that at that time Berdjaev’s philosophy evolved within the conservative-creative framework, from the utopia of conservatism to the utopia of ‘free creativity’. (shrink)

The purpose of this paper is to describe some parallels and theoretical affinities between biosemiotics and biolinguistics. In particular, this paper examines the importance of Uexküll's Umwelt and Peircean abduction as foundational concepts for Sebeok's biosemiotics and Chomsky's biolinguistic program. Other affinities touched upon in this paper include references to concepts articulated by Immanuel Kant, Konrad Lorenz, Marcel Florkin, François Jacob, C.H. Waddington, D'Arcy Thomson and Ernst Haeckel. While both programs share theoretical influences and historiographical parallels in their mid-century origins (...) continuing throughout the late twentieth century, recent articulations of biosemiotics and biolinguistics privilege different intellectual styles and methods of inquiry that define their future objectives as intellectual movements. The goal of this paper is to show that, in spite of the different scholarly agendas of biosemiotics and biolinguistics, both movements share a theoretical and philosophical core in Peirce and Uexküll. (shrink)

Procrastination as putting off until tomorrow what one had intended to do today is well-known tendency in everyday life. In an attempt to understand the character of procrastination in different life-domains, a large body of research has been accumulated over the last decades. This article was aimed to evaluate a specific decisional procrastination of school-to-work transition that is treated as maturity postponement. Two studies are reported examining SWT procrastination defined as career indecision among Polish students graduating universities. In Study 1, (...) attitudinal and identity statuses were analyzed as correlates of career procrastination. A path analysis conducted for the model, which was aimed to explain the influence of career self-efficacy and occupational commitment on career indecision, revealed its very good fitness. Those two independent variables explain 10% of career indecision variance. Stepwise multiple regression analyses conducted to ascertain relationship of five identity statuses to procrastination measure showed that Commitment Making and Ruminative Exploration are strongest predictor variables. In study 2, the stepwise multiple regression analyses conducted to ascertain the independent relationship of each of Big Five personality factor revealed that Neuroticism and Extraversion accounts of the most of explained variance of school-to-work transition procrastination. (shrink)

Thomas Sebeok attributed it to what he called the ‘wretched’ translation of Uexküll’s Theoretische Biologie (1920) that the notion of Umwelt did not reachthe Anglo-American intellectual community much earlier. There is no doubt that making more of Uexküll’s Umweltlehre available in English will not only furtherthe biosemiotic movement, but also fill a gap in the foundational theoretical canon of semiotics in general. The purpose of this paper is to address issues of terminology and theory translation between Uexküll’s Umweltlehre and current (...) biosemiotics. (shrink)

What to eat is a question of everyday life. What food to grow (and how) has become an important issue of political and scientific debate. Using Charles Sanders Peirce’s famous essay on The Fixation of Belief (1877), this paper examines what food habits we hold with tenacity, which beliefs about what to eat are imposed on us by authority, when our choices are based on a priori reasoning, and where we rely on scientific logic when we choose food. Based on (...) Peirce’s early pragmatist ideas, this paper analyzes current debates about veganism, clean meat, and small-scale pasture farming as alternatives to the current food system. While some patterns of opposing views can be explained by contrasting conservative and progressive modes of thought (Lakoff 2008), an ecolinguistic perspective (Stibbe 2015) explains, for instance, how animals are sometimes erased from food narratives. The familiar and possibly outdated model of the local and the global is augmented with a terrestrial point of view (Latour 2018) as more eaters consider the future of the planet. (shrink)

In his Ecolinguistics, Stibbe (2020) declares the story of economic growth (the continuous increase in production and consumption) as the ‘master narrative’ that is at the same time the most harmful story we live by. This paper explains where this story of growth comes from and describes how it supplants or suppresses alternatives, such as stories of thrift and sharing. By connecting the biosemiotic model of Funktionskreis (e.g. Uexküll, 1920) as “the primary mechanism of meaning making” (Kull 2020) to cognitive (...) linguistics (e.g. Lakoff, 2009) and critical discourse analysis (e.g. van Leeuwen, 2018), this paper explores how stories of thrift and sharing can be turned into activism that seeks to reframe waste as surplus that can be shared; but they can also hide the old business models of the master narrative. Stories of sharing are often erased to protect corporate interests. Narratives of sharing can be duplicitous, especially in the context of the ‘sharing economy’. Attempts at reframing resources and energy as common wealth owned by everyone are squelched by the master narrative in contexts like resource and energy distribution. Can the new story of shrinking and degrowth become a new alternative to the master narrative and promote new decelerated semiotic habits (Maran, 2023) for a more fulfilling life with less (e.g. Herrmann 2022)? (shrink)

This paper explains how recent changes in the ways we study other animals to better understand the human faculty of language are indicative of changing narratives concerning the intelligence of other animals. Uexküll’s concept of Umwelt as a species-specific model of the world is essential to understanding the semiotic abilities of all organisms, including humans. From this follows the view that human language is primarily a cognitive tool for making models of the world. This view is consistent with the basic (...) premises of cognitive linguistics. The rejection of behaviorism in linguistics represents a turning point in the history of animal studies. The resulting criticism of long-term studies with primates illustrates this shift concerning the study of wild animals within the language sciences and beyond. New insights in dog cognition and research on the processing of human language in canines are reflective of a change in focus away from anthropocentrism towards the species-specific semiotic abilities of animals in the twenty-first century. This new orientation away from comparing animal sign-systems to human language and the importance of studying intelligent wild animals in the wild instead of in captivity have lead to an important re-evaluation of our relationship with other animals and our views of their cognitive and semiotic profiles. This leads to questions such as what role non-human organisms can play in the language sciences, and what our limitations are of studying the sign systems of other animals. Recent research on the signifying abilities of wild dolphins, for instance, has identified a new set of characteristics by which to study intelligence in other species. (shrink)

This paper explains Viktor von Weizsäcker’s Gestaltkreis model as a reinterpretation of Jakob von Uexküll’s Funktionskreis. Also derived from the Funktionskreis is Thure von Uexküll’s Situationskreis model. Both Weizsäcker’s Gestaltkreis and Thure von Uexküll’s Situationskreis have evolved in the context of integrated medicine in Germany throughout the twentieth century. Focusing on the role of language in health and medicine, this paper addresses important concepts associated with the project of integrated medicine in Germany, especially the biographical approach practiced by Viktor von (...) Weizsäcker and developed by Thure von Uexküll through the concept of the biographical organ. While their efforts to reform the practice of medicine and the training of physicians were unsuccessful, recent research in the psychology of language and health and recommendations for more patient-centered communication resonate with the principles underlying Viktor von Weizsäcker’s and Thure von Uexküll’s integrated medicine. (shrink)

Thomas Sebeok attributed it to what he called the ‘wretched’ translation of Uexküll’s Theoretische Biologie that the notion of Umwelt did not reach the Anglo-American intellectual community much earlier. There is no doubt that making more of Uexküll’s Umweltlehre available in English will not only further the biosemiotic movement, but also fill a gap in the foundational theoretical canon of semiotics in general. The purpose of this paper is to address issues of terminology and theory translation between Uexküll’s Umweltlehre and (...) current biosemiotics. (shrink)

The article deals with the philosophy of Nikolai Berdjaev, which he formulated between The Philosophy of Inequality and The New Middle-Ages. Berdjaev’s philosophy is analyzed in the context of the Russian Revolution of 1917 and its aftermath. The other point of reference is the crisis of culture and civilisation, which affected the West in the inter-war period. Berdjaev’s position has been interpreted in view of the archetypal myth of the struggle of the two principles, the principle of order and the (...) forces of destruction. This myth is tied to the millenialist world view. Berdjaev took an anti-utopian stance. He juxtaposed the utopian-revolutionary principle with the hierarchical-creative one. From this position he criticized among others democracy, liberalism and socialism. In the midst of the crisis of the 1920s he remarked the possibility of spiritual rejuvenation putting forward the concept of the New Middle-Ages. One can say that at that time Berdjaev’s philosophy evolved within the conservative-creative framework, from the utopia of conservatism to the utopia of ‘free creativity’. (shrink)

Podjęta w artykule problematyka dotyczy słynnej figury Wielkiego Inkwizytora, z którą spotykamy się w filozoficznych rozważaniach Józefa Tischnera; oczywiście, figury wprost zaczerpniętej z kart powieści Fiodora Dostojewskiego. Nie są to zresztą jedyne nawiązania myśli Tischnera do „imaginarium filozoficznego” twórcy Braci Karamazow. Warto zatem przyjrzeć się bliżej temu, co kryje się w „cieniu”, jaki roztacza wokół siebie Wielki Inkwizytor. Rozważania, nolens volens, muszą zatem dotyczyć „darów” Wielkiego Inkwizytora: pozornego dobra i pozornej wolności. Innymi słowy: zapytamy o postać Wielkiego Inkwizytora jako – (...) niepokojącą, wciąż groźną – „centralną postać nowożytnej filozofii władzy”. I Dostojewski, i Tischner przywołują bowiem pytania, które nie dają się prostym sposobem odsunąć i gestem tym niejako unieważnić, nadal stawiają nas przed niebezpieczeństwem „iluzji” politycznej, w której stawką pozostają najwyższe wartości. (shrink)

Wychodząc od metaforycznego (figuralnego) ujęcia problemu zła, w oparciu o wybrane przemyślenia Leszka Kołakowskiego, rozważania składające się na artykuł zmierzają do namysłu nad „złem w polityce” w sensie niedomagań i nadużyć wolności: pokus władzy autokratycznej i totalitarnej. Dotyczą antropologicznego i politycznego przekraczania granic wolności kosztem (aż do zniesienia) wolności innych. Evil Politics or Trouble with the Devil. Reflections on the Political Demonology of Leszek Kołakowski Proceeding from a metaphorical (figurative) account of the problem of evil, and based on Leszek Kołakowski’s (...) selected thoughts, this paper’s considerations aim to deliberate on “evil in politics” in the spirit of the shortcomings and excesses of freedom: namely, the lure of autocratic and totalitarian power. At issue is how the bounds of freedom are anthropologically and politically transgressed at the expense (to the point of abolishing) the freedom of others. (shrink)

This paper is an attempt at exploring the phenomenon of creation of strangers and estrangement as post-war trauma effects. It starts with an observation that post-war is a mental state manifesting itself in individuals as estrangement from themselves, environment, other people, and from the very meaning of life. The post-war trauma triggers a tendency for recovery and normalization of life, which, however, never ends. The paper focuses mainly on four aspects. Firstly, critical moments of the evolution of post-war periods in (...) Europe are discussed, starting with the end of war until now. Secondly, the evolution of change in mental moral grammar in specific post-war periods is looked upon. Thirdly, paths to recovery and normalization through the creation of strangers and estrangement in consecutive, critical post-war periods are indicated. Lastly, this paper tries to present the paradoxes of all the periods of the post-war syndrome. (shrink)

Studies show that involuntary displacement often creates various threats for the community and individuals. To reduce these risks, Environmental and Social Impact Assessment, Health Impact Assessment, and Social Assessment are recommended. Whereas assessments focus mostly on the community level and studies describe cases of large population displacements, there is a lack of empirical evidence about how individuals cope with involuntary displacement and what factors contribute or hinder their successful adaptation in the target location. This study uses semi-structured interviews with 21 (...) people about their experience of resettlement due to a mine collapse in Bytom, Poland, that led to involuntary displacement of 560 people. Data was analyzed according to the constructivist grounded theory principles. Results show that this case illustrates a mixture of post-disaster and development-induced displacement. Various factors and resources that affected coping strategies were analyzed, including: material and legal status, health and age, communication skills, and relocation experience. Our findings suggest that, when circumstances allow, an individual resources assessment should also be conducted to counteract impoverishment and further marginalization of the disprivileged and vulnerable individuals. (shrink)

The aim of this article is to present study results concerning the structure of teacher Machiavellianism. Machiavellianism was researched extensively throughout the last 40 years as a personality feature comprising traits related to leadership manipulation tactics. Psychology describes Machiavellianism as a part of the universal model called “the dark triad of personality” alongside with subclinical narcissism, subclinical psychopathy and low empathy. The teacher Machiavellianism model presented in this article, as opposed to the universal models, strongly accentuates the context-specific variables related (...) to the organization of life in a school, alongside with personality variables. To achieve a new insight into the mechanism of how teacher Machiavellianism is generated, structural equation modeling was used, which incorporates personality variables such as: self-effi cacy, disposition for gratitude, values, one’s personal resources, professional burnout, alongside context-specific variables like: organizational culture, work attitude, tenure and specialization in the tasks performed. Results of two studies are shown, discussing the empirical structure of teacher Machiavellianism components in relation to the initial theoretical model. (shrink)

This article is an attempt of representing St. Augustine's struggle against the greatest problems of Christian ethics, namely, the problem of evil. After the introduction of the philosophical grounds of the problem, we will turn to the outline of the way the Bishop of Hippo has gone through in the quest of the rational explanations for the existence of evil. An analysis of Augustine's works has shown that he lost his hope to find any sensible answer to this question with (...) the lapse of time, and abandoned himself to an almost blind faith. The Saint leaves us all by ourselves with this anxious question about evil. (shrink)

Augustyn Jakubisiak (1884-1945), Polish priest, philosopher and theologian, undertook polemics with Jan Łukasiewicz, whom he knew personally. A dispute concerning the so-called logistics (mathematical logic) and its relationship with philosophy developed between the two. The most important arguments were laid out, primarily in the following works: in the case of Jakubisiak, in the book From Scope to Content and in the case of Łukasiewicz, in the texts Logistics and Philosophy and In the Defense of Logistics. Jakubisiak criticized logistics for (...) its anti-metaphysical, anti-theological and anti-religious attitude, which was based on neo-positivist philosophy, and led, in consequence to atheism. He also claimed that one should focus on what is concrete, avoiding idealization and abstraction (meaning the content of concepts, not their scope). Łukasiewicz defended logistics claiming that it possesses its own methods based on intellect, and is also an area of independent knowledge (but not completely detached) from philosophy, due to the fact it can consider the most important philosophical problems such as finiteness and infinity. This dispute, as the researchers identified, basically concerned the reduction of philosophy to the study of language (analytic philosophy) and initiated one of the most important discussions concerning the relationship between philosophy and logic. This debate was crucial because it also concerned questions related to fundamental metaphysical issues (naturalism – supranaturalism, rationalism – irrationalism) and epistemological issues (realism – idealism, boundaries and structure of cognition). (shrink)

Artykuł omawia historyczny rozwój koncepcji radości w filozofii i teologii średniowiecznej. Koncentruje się na trzech autorach: Augustynie, Piotrze Lombardzie i Bonawenturze, i przedstawia kolejne trzy teorie radości: radość jako posiadanie pożądanego przedmiotu, radość jako oczekiwanie na pożądany przedmiot oraz radość jako dystans w stosunku do pożądanego przedmiotu. Wreszcie, artykuł argumentuje, że dzieje radości w okresie 395–druga połowa XIII wieku to dzieje coraz większego docenienia radości i dostrzeżenia jej właściwego znaczenia w życiu człowieka.

Lévinas presents atheism as the original good condition of the soul before acknowledging or rejecting God. Such description is closely linked to the notion of separation. Man is a created being, but a separated one, self-contained, though not absolute. Even if not causa sui, he may exist on his own. The description is radically different from that by Augustine, who refers to creation as the participation of man in God. Similarly, there is an almost literal contradiction between the statement by (...) Lévinas and the words of Tertullian, claiming that the soul is Christian by nature. A comparison of Levinas’ text with the theology of Karl Rahner also points to significant differences. Rahner presents the awareness of God as a transcendental, unthematic experience. Lévinas also states that the awareness of God is unthematic, however, he does not share Rahner’s description of the experience of God as the primary transcendental experience. According to Lévinas, God comes from outside through the face of the Other. Levinas’ analyses seem highly interesting for fundamental theology and the theology of spirituality. (shrink)

"Filozofjo po ślōnsku, czyli heft do historje filozofje Dziadka Kika" to podróż przez dzieje filozofii światowej napisane ze śląskiej perspektywy przez doktora filozofii Marcina Kika. Tyn heft niy jest tak ruby jak niywtore buchy, ale to jest heft, w kerym wjela ciykawygo i ważnygo możno znolyź… I to żech tam znoloz dlo siebje. Ale najsamprzōd musza pedzieć, że jest to heft, w kerym dziadek szukoł som siebje i chcioł sie dowjedzieć czegoś ô sobje samym i śwjecie, w kerym –szczynśliwje lub (...) niy, jak sie to wto forszteluje – prziszło mu żyć. A napisane na niym było "Filozofjo" – prawje jak heft do jakigoś przedmjotu we szkole. Wstęp dr hab. Jacek Surzyn: "Autor przeprowadza czytelnika przez historię filozofii, opowiada ją po śląsku, pewnym siebie głosem zatrzymując go tam, gdzie trzeba na chwilę przystanąć. Jest to historia nie w sensie faktograficznym, ale historia jako proces rozwoju problematyki filozoficznej, to znaczy jest to wędrówka przez odpowiedzi na najważniejsze i podstawowe filozoficzne pytania." Strony: 257 SPIS FILOZOFÓW Presokratycy 24 Sokrates 32 Sofiści, cynicy, cyrenaicy i megarejczycy 36 Platon 41 Arystoteles 45 Sceptycyzm, stoicyzm i epikureizm 49 Plotyn 56 Aureliusz Augustyn z Hippony 59 Tomasz z Akwinu 63 William z Ockham 68 Jean Buridan 70 Mikołaj z Kuzy 72 Francis Bacon 75 Kartezjusz (René Descartes) 79 Baruch Spinoza 83 Blaise Pascal 87 Gottfried Wilhelm Leibniz 90 John Locke 94 George Berkley 98 David Hume 100 Jeremy Bentham 103 John Stuart Mill 106 Bernard de Mandeville 108 Jean Jacques Rousseau 110 Immanuel Kant 114 Arthur Schopenhauer 122 Georg Wilhelm Friedrich Hegel 126 Ludwig Feuerbach 131 Max Stirner 134 Karol Marks 136 Sigmunt Freud 143 Søren Kierkegaard 149 Friedrich Nietzche 155 Henri Bergson 162 Edmund Husserl 166 Martin Heidegger 172 Max Scheler 177 Nicolai Hartmann 181 Karl Jaspers 187 Egzystencjalizm 191 William James 198 Helmuth Plessner 202 Arnold Gehlen 206 Ludwig Wittgenstein 209 Emmanuel Mounier 213 Karol Wojtyła 217 Gabriel Marcel 221 Emmanuel Lévinas 224 Jozef Tischner 228 Jean-François Lyotard 232 Zygmunt Bauman 236 Karl Raimund Popper 239 Viktor Emil Frankl 243. (shrink)

Historia kłamstwa zaczyna się tam, gdzie historia prawdy. Na przestrzeni wieków zmieniają się jego definicje i oceny moralne. Warunki historyczne, polityczne, społeczne ujawniają jego nowe konteksty. W niniejszym artykule przedstawiam trzy charakterystyki kłamstwa: ze względu naprawdę, w odniesieniu do języka i jego rolę w sztuce. Różnorodność znaczeń implikuje oceny moralne tego zjawiska. Filozoficzna refleksja jest o tyle istotna, o ile stanowi bazę dla innych nauk, np. dla psychologii lub socjologii. Historia kłamstwa wskazuje na niejednoznaczność rozumienia tego pojęcia i konieczność ciągłej (...) refleksji nad jego konsekwencjami. Ta wieloaspektowość sprawia, że mamy do czynienia z relatywizmem, na który jednak nie wszyscy filozofowie się zgadzają. Arystoteles, Aureliusz Augustyn czy Kant bezwzględnie kłamstwo potępiali. Na współczesne postrzeganie kłamstwa składa się więc szereg często niezgodnych ze sobą określeń. (shrink)

W artykule zaprezentowano nieznany list Bolesława Micińskiego do ks. Augustyna Jakubisiaka znaleziony w jego archiwum w Bibliotece Polskiej w Paryżu. Jest to okazja do przypomnienia tych wybitnych, choć nieco zapomnianych filozofów oraz do prezentacji ich powiązań intelektualnych. Poznali się w 1937 r. w Paryżu i odtąd utrzymywali bliskie kontakty, aż do śmierci Micińskiego w 1943 r. Od początku łączył ich sprzeciw wobec idealistycznej filozofii niemieckiej oraz neopozytywizmu Koła Wiedeńskiego z jego materializmem, scjentyzmem i sceptycyzmem. Miciński odkrywał u ks. Jakubisiaka bliskie (...) sobie poglądy na temat przestrzeni i czasu. W ostatnich esejach Micińskiego z okresu wojny pojawiają się tezy o charakterze moralnym, które głosił ks. Jakubisiak, a mianowicie jednostkowość i autodeterminizm. Jednostkowość oznacza dowartościowanie jednostki w obliczu wszystkiego, co może jej zagrażać, zwłaszcza totalizmów. Z kolei autodeterminizm to przyznanie ludzkiemu bytowi absolutnej autonomii i wolności, która działa w przyjętym uprzednio kierunku. Było to zanegowanie determinizmu i ateizmu. Konteksty wypowiedzi Micińskiego na temat jednostki i autodeterminizmu wskazują, że nie tylko przejął on od Jakubisiaka istotne dla niego pojęcia, lecz także osadził je w bliskim sobie kontekście światopoglądowym. Myśl polskiego duchownego musiała być dla Micińskiego podwójnie inspirująca. Po pierwsze, odkrywał w jego pracach znane sobie style filozofowania wywodzące się od św. Augustyna, Leibniza, Pascala czy Kanta. Z drugiej strony poszerzał pola własnych poszukiwań i znajdował odpowiedzi na istotne egzystencjalne pytania; zwracał się w kierunku współczesnej nauki, a zwłaszcza chrześcijaństwa, które stawało się dla niego coraz ważniejszym intelektualnym i duchowym azylem. (shrink)