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The essay submitted is not purely scientific. The author is not a specialist in Polish-Russian relations, but is convinced that the analysis of relations with the eastern neighbor should not be left only to specialists. As a cultural anthropologist who has been dealing with the issues of collective memory for years, I am convinced that too little attention is paid by specialists to the mutual fascination of Russian and Polish cultures. Moreover, at present, the strongly Russophobic moods, in a significant part tof Polish society, influence the formation of too one-sided memory. Hence the political accents in the following text, which also does not avoid subjective accents. Needless to say, a possible polemic with the theses expressed by the author would be the best fulfillment of my expectations. ; The essay submitted is not purely scientific. The author is not a specialist in Polish-Russian relations, but is convinced that the analysis of relations with the eastern neighbor should not be left only to specialists. As a cultural anthropologist who has been dealing with the issues of collective memory for years, I am convinced that too little attention is paid by specialists to the mutual fascination of Russian and Polish cultures. Moreover, at present, the strongly Russophobic moods, in a significant part tof Polish society, influence the formation of too one-sided memory. Hence the political accents in the following text, which also does not avoid subjective accents. Needless to say, a possible polemic with the theses expressed by the author would be the best fulfillment of my expectations.

Beyond comparison In this article, the author takes up the issue of the so-called "crisis" of comparative literary studies (Comparative Literature), at the same time trying to outline the presentday condition of the discipline and to point to the objectives which it should attempt to attain today. Beside other detailed problems, the author analyses the threats posed by the hegemonic status of English which has become a specific 'foundational language' in Comparative Literature. However, in the principal part of his analysis, the author tries to go beyond the tendency towards 'unification and totalisation of thought,' which is present in Comparative Studies, by means of a search for 'commensurability' between the elements being compared,, and also beyond the equally popular strategy of 'divisiveness' that consists in continual emphasis on and proliferation of differences. He juxtaposes these two dominant trends with a model of conducting Comparative Literary Studies based on the concept of language of friendship or even love – an idea stemming from the philosophical thought of Lyotard and Badiou. In this approach, reading becomes an 'event of love, which, like love, is what is without and beyond compare.

The ethical analysis of The Theory of Moral Sentiments as well as 'n Inquiry into the Nature and Causes of the Wealth of Nations presents A. Smith's (1723-1790) works in a completely new light than it is conventionally presented in the neoliberal interpretation. One of the most important issues appears to be the classification of moral sentiments. He divides them into social, neutral, and antisocial. The neutral sentiment - the so-called 'self love' forms the basis of acting in the best interests of oneself and as such it constitutes the foundations of the development of entrepreneurship. This can be transferred into an antisocial sentiment, i.e. selfishness. In such a case it has a devastating influence on economic activity, social life as well as public life. For this reason A. Smith shows the importance of the social emotion of sympathy understood as empathy and the acceptance of the behaviours that are acknowledged as proper. As the findings of his analysis clearly show, selfishness was the characteristic trait of the businessmen at that time, i.e. merchants and the owners of manufacturing plants. With reference to the works of A. Smith we should therefore identify and then describe all the psychological as well as economic mechanisms that in effect postpone or minimise the chances of the transformation of self love into selfishness, i.e. the activities based on rational economic grounds into the ones that are driven by mere greed. The interpretation of the issue presented in the article questions the conventional neoliberal interpretation. The latter reiterates that in the works of A. Smith the most important ones are the sentences taken out of the context that define the state as a night watchman and the market that is controlled by the invisible hand. The ethical analysis holds that in the opinion of A. Smith alone, one of the most fundamental problems of capitalism lies in the fact that self love should be realised within the boundaries set by the community. The Theory of Moral Sentiments is so vital then, in which he analysed sympathy, social sentiment, and selfishness, i.e. an antisocial emotion, along with 'n Inquiry into the Nature and Causes of the Wealth of Nations, in which he addressed the issue of collective selfishness.

The poet who failed his best play? Speaking subject in the tracks of Nightwish in the face of the romantic paradigm

The article gives an insight into the problem of lyrical subject in songs recorded by Nightwish, along with the myth of the damned poet led by the group's leader, Tuomas Holopainen, and romantic concepts of poetry, love and nature. It raises issues of autobiography and authenticity of artists, as well as the multidisciplinary narrative in rock music led on literary, iconic and musical levels. This text focuses primarily on the early Nightwish songs, the Century Child concept album and the End of an Era concert as the last live performance of Nightwish with Tarja Turunen as the lead singer.

There are two passages in the Book of Revelation where the author evokes the subject of peace (Rev 1:4; 6:4) and, through analysis, we can detect semantic connections between them. God is presented as the source and owner of peace, offering it to human beings (Rev 1:4). Then again, God also allows the second horseman, after the breaking of the seal, to take peace from the earth (Rev 6:4). The union between peace and love/mercy is dependent upon receiving charis from God (Rev 6:4), the result being peace in the world and in the human heart. It implies the need to love one another, with the lack of it leading to hostility (Rev 6:4). The author strengthened that reflection by a series of sensory depictions of peace, in Rev 7:15b-17 and Rev 21:1–22:5, where peace is manifested as an internal experience. On a personal level, the emphasis lies on the value of an individual's decision to turn to God and thus receive the blessings of peace. ; Autor natchniony Apokalipsy św. Jana dwukrotnie przywołuje pojęcie pokoju – w Ap 1,4 i 6,4. Analiza ukazuje istniejące między tymi fragmentami powiązania semantyczne. Bóg zostaje przedstawiony jako posiadający i oferujący pokój człowiekowi, jak również dopuszczający usunięcie go z ziemi. Powiązanie pokoju z miłością uzależnia jego posiadanie od przyjęcia Bożej charis (Ap 1,4), a zarazem lokując go na pozycji owocu takiej relacji wskazuje, że tam, gdzie nie ma pokoju nie będzie też miłości ofiarowywanej drugiemu człowiekowi, a jedynie wrogość (Ap 6,4). Autor natchniony wzmacnia przekonanie dotyczące wagi pokoju wprowadzając obrazy Ap 7,15b-17; Ap 21,1-22,5, które swoją sensorycznością kreują w odbiorcy doświadczenie. Personalizm odniesień podkreśla wagę ludzkiej decyzji w przyjęciu/podjęciu/zwróceniu się do Boga o ten dar.

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.

Motherhood without icing and retouching. The 'Polish Mother' icon in Polish literature created after the year 2000 and blogs Polish woman-centered symbolism has a specific dimension, which is depicted in the iconic 'Polish Mother' (Matka Polka). The iconic image is deeply rooted in Polish history and culture and it often refers to the mother of Jesus as she is expected to sacrifice her children for the motherland. As a woman, she realizes herself not only through motherhood but also in the service of her nation, and as such, she becomes a highly charged metaphor for both motherly love and patriotism. The 'Polish Mother' is a myth; a stereotype that has shaped the thinking of the nation for more than two centuries and is still largely in force. In contemporary literature (and also in various media texts and blogs) one can identify however, obvious attempts to re-evaluate this very traditional iconic image. Especially motherhood, in Poland today, has gained a new dimension. I investigate some of the most characteristic aspects of the selected texts, focusing on the discrepancy between the old clichés and expectations and the subversion of traditionally defined motherhood in a modern society, which no longer takes the 'Polish Mother' at face value.

Thesis Poetry of Teodoras Bujnickis contains four parts: 1. Biography of Teodoras Bujnickis. 2. Regional motives in Teodoras Bujnickis's poetry. 3. Catastrophic motives in Teodoras Bujnickis's poetry. 4. Other important motives in Teodoras Bujnickis's poetry. Main objective of the thesis is get to know Teodoras Bujnickis's life and his works. Main tasks of the work: • To find as more as possible information about Teodoras Bujnickis's life and his works. • To determinate essential characteristics of his poetics. The work contains of Teodoras Bujnickis's life description and analysis and analysis and interpretation of his selected works. Two methods are used in this work: description and interpretation. The analysis of T. Bujnickis's works has confirmed that not only catastrophic motives, strongly empathized in critics up till now, take important place in his poetry, regional motives also do. The authotematic stream was intimate to the poet; he discussed the subjects of love, joy and the purpose of life. He did not forsake describing political and social problems. Bujnickis's poetics reaches from traditional and vanguard treasures. Romantic stream in his literature fascinates the most. In lyrics of the poet, there is longing, subtlety and ecstasy. Bujnickis's poetry sometimes reaches from the tradition of Adomas Mickevičius works. The conclusion can be made that Teodoras Bujnickis is worth our attention and his works may also inspire new generations of poets.

Thesis Poetry of Teodoras Bujnickis contains four parts: 1. Biography of Teodoras Bujnickis. 2. Regional motives in Teodoras Bujnickis's poetry. 3. Catastrophic motives in Teodoras Bujnickis's poetry. 4. Other important motives in Teodoras Bujnickis's poetry. Main objective of the thesis is get to know Teodoras Bujnickis's life and his works. Main tasks of the work: • To find as more as possible information about Teodoras Bujnickis's life and his works. • To determinate essential characteristics of his poetics. The work contains of Teodoras Bujnickis's life description and analysis and analysis and interpretation of his selected works. Two methods are used in this work: description and interpretation. The analysis of T. Bujnickis's works has confirmed that not only catastrophic motives, strongly empathized in critics up till now, take important place in his poetry, regional motives also do. The authotematic stream was intimate to the poet; he discussed the subjects of love, joy and the purpose of life. He did not forsake describing political and social problems. Bujnickis's poetics reaches from traditional and vanguard treasures. Romantic stream in his literature fascinates the most. In lyrics of the poet, there is longing, subtlety and ecstasy. Bujnickis's poetry sometimes reaches from the tradition of Adomas Mickevičius works. The conclusion can be made that Teodoras Bujnickis is worth our attention and his works may also inspire new generations of poets.

Ambroży Grabowski and his problems with censorship(Summary)Censorship activities on the XIX-th century book publishing market in Cracowhave been and are of interests to many historians and library scientists. It is sufficient to mention the names of T. Gutkowski, J. Bieniarzówna, B. Szyndler orA. Aleksiewicz. # ese studies show both dependency of the book and press publisherson censorship injunctions and problems with distribution of texts comingfrom offi cial and clandestine book trade. In Cracow, restrictions forced by censorshipwere evolving refl ecting changes in policy of invaders. An important event wasthe establishment in 1831 of the Committee of Censorship with its activities basedupon their Austrian origins.When analyzing contemporary problems of publishers and booksellers or depictingcensorship in the context of social life of the city, one can not ignore AmbrożyGrabowski – historian and art collector, lover of national memorabilia, but also writerand publisher, bookseller and antiquarian, astute observer of life. His relationshipwith censors concerned both his writing, publishing and bookselling. Preservedsources show his relation to the contemporary system of censorship on all these levels.# is article analyzes censorship interference in author's writings by Grabowski aswell as interference in his bookselling work associated with illegal distribution of emigrationprints, among others by: A. Mickiewicz, J. Lelewel, M. Mochnacki or H. F.de Lamennais. Grabowski's work was interrupted by search of his bookstore conductedin 1836 resulting in his trial. In his notes, he frequently referenced to the problemof censorship in Cracow – describing people and events associated with those practices.All of this makes it worthwhile to learn more about relationship of this fi gure withlocal censorship over many years and on several levels mentioned here.