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There is a quite big progress in the area of education on acceptance and tolerance towards multiculturalism. The main supporter of politics of multiculturalism is Will Kymlicka, and therefore I refer to his thoughts in this essay. However, in contemporary socio-cultural situation of Western civilization, we need something more than the mere acceptance of cultural diversity. It is worth promoting educational programmes that include themes related to the raising of citizens' awareness of boundaries of self – both in the individual and group aspect. At the same time majority groups should be supported by some tools that would help them to protect their identities without harming others.

Values are such multiform phenomenon that they can be considered in numerous aspects, depending on the point of view and methods of research. They can be considered from the philosopher, psychologist, ethnographer, culture anthropologist, sociologist or economist point of view. However, in the frames of the elaboration, the topic is seen from the pedagogical and psychological aspect of what we call a value. A value can be considered as a phenomenon of choosing an aim, assuming an attitude towards the aim, selection of alternative aspirations in a certain psychological situation, selection of needs, means of action. Assuming a family as a fundamental unit of society we can conclude that values work similarly in a family. Spouses understand each other better when they both assent the same basic values. Common values is the factor of constancy and development of marriage in the periods of crisis. Spouses, thanks to creation a common hierarchy of values, build between them a deep bond, asserting the most important values as the common ones, recognize their differences in the less important ones, as well as they respect each other's variety of the lowest values in their values hierarchy, being aware of their enriching effect on the marital community. All over the world we can deal with values presented by somebody or something. While choosing a certain value a man attributes it to somebody or something and based on it choses between competitive objects. While attributing a value a man uses an evaluation to establish a valence of the object. In other words, we value if we prize certain things more than others. Values can refer to understanding one good for a unit or society, which is worth implementing.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

This paper concerns post-1989 changes and modifications of Polish built heritage. For Poland, the year of the fall of the Iron Curtain marked the beginning of political and economic transformation: a transition from a socialist state and a member of the Soviet Bloc to a capitalist state integrated with the European Union. The implementation of democratic institutions and procedures, and the rise of free-market economy based on private property, has nurtured profound changes in the standard of living, which in turn triggered significant transformations of the traditional cultural landscape. Along with the development of pluralistic society, new ideas and approaches arose in the heritage sphere. The phenomenon described by Pierre Nora as "the explosion of memory" contributed to these changes, but was by no means their only source. The heritage practices were also shaped by the cultural policy of the state. As international cooperation was deepening, and the integration with the European Union was progressing, the makers of this policy increasingly drew on the ideas and solutions stemming from the experiences of the developed countries of the West. The heritage policy of the period was also influenced by the economic interpretations of culture, especially the idea of cultural capital, understood as an asset of cultural values. The primary objective of this article is to present the changes that the criteria of evaluation of monuments have been undergoing in contemporary Poland. The process is tremendously dynamic, which becomes apparent when one considers the widespread, grand-scale changes to the relics of old architecture in the last two decades. This paper describes examples of controversial uses of built heritage and details the circumstances behind a number of particular cases when the authenticity of visitors' experience was chosen over the authenticity of a material relic of the past ; Artykuł dotyczy przekształceń i modyfikacji dziedzictwa architektonicznego w Polsce po roku 1989. Upadek żelaznej kurtyny wyznaczał początek procesu transformacji ustrojowej prowadzącej od państwa socjalistycznego będącego częścią bloku sowieckiego do państwa kapitalistycznego, funkcjonującego w strukturach Unii Europejskiej. Wdrażanie instytucji i procedur demokratycznych, a także tworzenie wolnego rynku opartego na własności prywatnej stworzyło warunki dla głębokich przemian cywilizacyjnych, które z kolei doprowadziły do znaczących przeobrażeń tradycyjnego krajobrazu kulturowego. Proces kształtowania społeczeństwa pluralistycznego sprzyjał także rozwojowi nowych koncepcji i postaw w sferze dziedzictwa. Jednakże nie wszystkie z nich mają swe źródło w zjawisku, które Pierre Nora określił mianem "eksplozji pamięci". Praktyki społeczne dotyczące dziedzictwa architektonicznego w niemałym stopniu były również kształtowane przez działania z zakresu polityki kulturalnej państwa. Wraz z pogłębianiem współpracy międzynarodowej i postępem procesów integracyjnych ze strukturami Unii Europejskiej, twórcy tej polityki w coraz szerszym zakresie sięgali do idei i rozwiązań wynikających z doświadczeń rozwiniętych krajów Zachodu. Na ewolucję założeń polityki dziedzictwa realizowanej w omawianym okresie duży wpływ miały także ekonomiczne interpretacje kultury, a zwłaszcza koncepcja kapitału kulturowego jako zasobu wartości kulturowych. Podstawowym celem artykułu jest ukazanie przemian, jakim we współczesnej Polsce ulegają kryteria oceny wartości zabytków. O dynamice tego zjawiska świadczy skala przeobrażeń, którym uległy relikty dawnej architektury w ostatnich dwóch dziesięcioleciach. Artykuł opisuje różne przykłady kontrowersyjnego wykorzystania dziedzictwa budowlanego i analizuje uwarunkowaniami tych rozwiązań, w których autentyczność doświadczeń odbiorców stawiano wyżej niż autentyczność materialnego reliktu przeszłości.

This paper concerns post-1989 changes and modifications of Polish built heritage. For Poland, the year of the fall of the Iron Curtain marked the beginning of political and economic transformation: a transition from a socialist state and a member of the Soviet Bloc to a capitalist state integrated with the European Union. The implementation of democratic institutions and procedures, and the rise of free-market economy based on private property, has nurtured profound changes in the standard of living, which in turn triggered significant transformations of the traditional cultural landscape. Along with the development of pluralistic society, new ideas and approaches arose in the heritage sphere. The phenomenon described by Pierre Nora as "the explosion of memory" contributed to these changes, but was by no means their only source. The heritage practices were also shaped by the cultural policy of the state. As international cooperation was deepening, and the integration with the European Union was progressing, the makers of this policy increasingly drew on the ideas and solutions stemming from the experiences of the developed countries of the West. The heritage policy of the period was also influenced by the economic interpretations of culture, especially the idea of cultural capital, understood as an asset of cultural values. The primary objective of this article is to present the changes that the criteria of evaluation of monuments have been undergoing in contemporary Poland. The process is tremendously dynamic, which becomes apparent when one considers the widespread, grand-scale changes to the relics of old architecture in the last two decades. This paper describes examples of controversial uses of built heritage and details the circumstances behind a number of particular cases when the authenticity of visitors' experience was chosen over the authenticity of a material relic of the past ; Artykuł dotyczy przekształceń i modyfikacji dziedzictwa architektonicznego w Polsce po roku 1989. Upadek żelaznej kurtyny wyznaczał początek procesu transformacji ustrojowej prowadzącej od państwa socjalistycznego będącego częścią bloku sowieckiego do państwa kapitalistycznego, funkcjonującego w strukturach Unii Europejskiej. Wdrażanie instytucji i procedur demokratycznych, a także tworzenie wolnego rynku opartego na własności prywatnej stworzyło warunki dla głębokich przemian cywilizacyjnych, które z kolei doprowadziły do znaczących przeobrażeń tradycyjnego krajobrazu kulturowego. Proces kształtowania społeczeństwa pluralistycznego sprzyjał także rozwojowi nowych koncepcji i postaw w sferze dziedzictwa. Jednakże nie wszystkie z nich mają swe źródło w zjawisku, które Pierre Nora określił mianem "eksplozji pamięci". Praktyki społeczne dotyczące dziedzictwa architektonicznego w niemałym stopniu były również kształtowane przez działania z zakresu polityki kulturalnej państwa. Wraz z pogłębianiem współpracy międzynarodowej i postępem procesów integracyjnych ze strukturami Unii Europejskiej, twórcy tej polityki w coraz szerszym zakresie sięgali do idei i rozwiązań wynikających z doświadczeń rozwiniętych krajów Zachodu. Na ewolucję założeń polityki dziedzictwa realizowanej w omawianym okresie duży wpływ miały także ekonomiczne interpretacje kultury, a zwłaszcza koncepcja kapitału kulturowego jako zasobu wartości kulturowych. Podstawowym celem artykułu jest ukazanie przemian, jakim we współczesnej Polsce ulegają kryteria oceny wartości zabytków. O dynamice tego zjawiska świadczy skala przeobrażeń, którym uległy relikty dawnej architektury w ostatnich dwóch dziesięcioleciach. Artykuł opisuje różne przykłady kontrowersyjnego wykorzystania dziedzictwa budowlanego i analizuje uwarunkowaniami tych rozwiązań, w których autentyczność doświadczeń odbiorców stawiano wyżej niż autentyczność materialnego reliktu przeszłości.

The article analyses in detail the immediate and more remote economic, political and social consequences of globalisation and the emergence of the global civilisation as well as the influence of these processes on changes of the role, importance and nature of the activities of universities. The author points out a number of perils which as a rule are overlooked in discussions of globalisation, such as widening economic differences and a further polarisation into poor and rich countries and threats to the development of democracy and civic rights on the scale of the global civilisation. Difficulties appearing on the scale of individual countries may be impossible to overcome within the framework of supranational, global institutions. The gradual process of globalisation, which is accompanied by spread of the doctrine of economic neoliberalism, has become the reason for changes and reforms of higher education systems of many countries, reforms which were not always successful. As an outcome of the emergence of the global civilisation and new requirements in respect to qualifications, the concept of the functioning of the university and its social role may also change. ; W artykule przeanalizowano szczegółowo bezpośrednie i dalsze konsekwencje ekonomiczne, polityczne i społeczne powstawania cywilizacji globalnej oraz wpływ tych procesów na zmiany roli, znaczenia i charakteru działania uniwersytetów. Autor zwraca uwagę na wiele zagrożeń, które są zazwyczaj pomijane w dyskusji o globalizacji, takich jak pogłębianie się różnic ekonomicznych i dalsza polaryzacja na kraje biedne i bogate czy zagrożenia dla rozwoju procesów demokratycznych i praw obywatelskich w skali cywilizacji globalnej. Trudności występujące w skali poszczególnych państw mogą być nie do pokonania w ramach instytucji ponadpaństwowych, globalnych. Stopniowo postępujący proces globalizacji, któremu towarzyszy rozwój doktryny neoliberalizmu ekonomicznego, stał się powodem - nie zawsze udanych - reform i przeobrażeń systemów szkolnictwa wyższego wielu krajów. W wyniku tworzenia się cywilizacji globalnej i nowych wymagań w zakresie kwalifikacji zmianie ulega także koncepcja funkcjonowania uniwersytetu i jego roli społecznej.

Dynamism and complexity of international environment is reflected in Incessant rotation of values. Experience and knowledge from disaster of Two Enormous World Wars, grounded in complicated structure of contemporary world - democratic values, which have dominated circle of principles. The main role in this process was plaid by United Nations, that became promoter of peace and regard for otherness. The author analyze how international community had been changed. The awareness of circulation of values determines the way of human thinking and proclaimed such important factors in global system. Disproportions in development in different parts of the World are escalated by increasing economic cooperation between international actors, and Hi­tech achievements. Singular nation cannot solve this issue by itself. Challenges of globalization like: poverty and hunger, pollution, or gender unequal, demand transnational activity. Most of those disadvantages has argued how necessary global social movements are to neutralize global disproportions. The author notices that social activities in global assessment created new attitude for global citizens. Members of this new global community identify world as a common place. That project has been creating and in authors opinion belongs to one of the most important challenge in the future.

The aim of the article is to analyze the statements of actors of Polish public dramatic theaters, which is to lead to the reconstruction of the axiological system that directs their actions. The theoretical framework is determined by the typology of values proposed by the Max Scheler's phenomenology representative (hedonistic, vital, spiritual, cognitive, aesthetic and moral-religious values) (Scheler 2004; Tatarkiewicz 1990: 219). Leon Dyczewski developed the Scheler typology, adding material and sociocentric values (Dyczewski 2009: 193). Such thematic arrangement allowed me to indicate the values that are important both in the personal and professional life of Polish theater artists. I used both existing sources (published journalistic interviews with actors and directors) as well as induced (free interviews conducted by me with Polish actors). ; Celem artykułu jest analiza wypowiedzi aktorów polskich publicznych teatrów dramatycznych mająca prowadzić do rekonstrukcji systemu aksjologicznego ukierunkowującego ich działania. Ramy teoretyczne wyznacza typologia wartości zaproponowana przez przedstawiciela fenomenologii Maxa Schelera (wartości hedonistyczne, witalne, duchowe – poznawcze, estetyczne i moralne – oraz religijne) (Scheler 2004; Tatarkiewicz 1990: 219). Leon Dyczewski rozwinął typologię Schelera, dodając jeszcze wartości materialne i wartości socjocentryczne (Dyczewski 2009: 193). Takie tematyczne uporządkowanie pozwoliło mi na wskazanie wartości istotnych zarówno w życiu osobistym, jak i zawodowym polskich artystów teatralnych. Wykorzystałam zarówno źródła zastane (opublikowane wywiady dziennikarskie z aktorami i reżyserami), jak i wywołane (przeprowadzone przeze mnie wywiady swobodne z polskimi aktorami).

The aim of the article is to analyze the statements of actors of Polish public dramatic theaters, which is to lead to the reconstruction of the axiological system that directs their actions. The theoretical framework is determined by the typology of values proposed by the Max Scheler's phenomenology representative (hedonistic, vital, spiritual, cognitive, aesthetic and moral-religious values) (Scheler 2004; Tatarkiewicz 1990: 219). Leon Dyczewski developed the Scheler typology, adding material and sociocentric values (Dyczewski 2009: 193). Such thematic arrangement allowed me to indicate the values that are important both in the personal and professional life of Polish theater artists. I used both existing sources (published journalistic interviews with actors and directors) as well as induced (free interviews conducted by me with Polish actors). ; Celem artykułu jest analiza wypowiedzi aktorów polskich publicznych teatrów dramatycznych mająca prowadzić do rekonstrukcji systemu aksjologicznego ukierunkowującego ich działania. Ramy teoretyczne wyznacza typologia wartości zaproponowana przez przedstawiciela fenomenologii Maxa Schelera (wartości hedonistyczne, witalne, duchowe – poznawcze, estetyczne i moralne – oraz religijne) (Scheler 2004; Tatarkiewicz 1990: 219). Leon Dyczewski rozwinął typologię Schelera, dodając jeszcze wartości materialne i wartości socjocentryczne (Dyczewski 2009: 193). Takie tematyczne uporządkowanie pozwoliło mi na wskazanie wartości istotnych zarówno w życiu osobistym, jak i zawodowym polskich artystów teatralnych. Wykorzystałam zarówno źródła zastane (opublikowane wywiady dziennikarskie z aktorami i reżyserami), jak i wywołane (przeprowadzone przeze mnie wywiady swobodne z polskimi aktorami).