According to the author, intelligence is not connected immanently with the awareness. Awareness is the final form of feeling, but there are intelligent objects which are not aware and which do not feel anything. The examples are presented in the genetic codes of particular species and, for instance, in an anthill. These both structure can solve their problems without external help and it is the essence of each intelligence. A human being is a combination of three elements of existence: matter, applications saved in brain (thus abstract objects) and non-spatial self (the object of a spiritual nature). The human intelligence is independent of awareness even though it co-exists and connected with it.

In the article I discuss the ethical aspects of the definition of brain death. Persistent and irreversible cessation in determining of a brain stem, also known as brain death, is the basic criterion in determining human death. Patients classified as brain-dead are no longer subject to medical treatment, which turns aimless in their condition, and can have their organs removed for the purpose of donation. The main problem with current transplantation practice is the legitimacy of equating brain death with the dead of a person. Biological death of the brain does not automatically involve the biological death of the whole organism. The brain is the governor, the coordinator of a biological human structure, so its death means disintegration of the ability to biologically exist any further. The death of the brain stem is the core indicator, a landmark between life and full death. Defining brain death captures the difficulty of determining the very exact moment of death. The organs must remain alive for as long as possible and, at the same time, dead for as long as necessary, in order to implant them to another human being. This raises many ethical doubts which opens up philosophical debate.

An attempt to interpret Ludwig Wittgenstein’s attitude towards religion and ethics. This article has been submitted statements and behavior Ludwig Wittgenstein on religion and ethics. The author relied mostly on the biography of the Austrian philosopher, written by Ray Monk. The work was also carried out evaluation and interpretation of Wittgenstein’s attitude towards religion and ethics. The conclusionsstated among others, that the Austrian thinker was a philosopher steeped in a deep religiousness, which, however, does not fit completely in the mainstream traditional religious ideas.

The Polish world “ewentualnie” is most frequently viewed as an adverb as well as connective (equivalent to “possibly” in English). In my article I deal with the connective form of the word “ewentualnie”. I look for an answer to the question whether the connective “ewentualnie” can be a natural language equivalent to one the functor in logic.

Leon Cyboran (30 August 1928 - 6 June 1977) was the greatest Polish expert in Indian Philosophy. As an independent thinker, he was marred by the communist government, which disrupted his life. This was confirmed by the IPN ( the Institute of National Remembrance – Commission for the Prosecution of Crimes against the Polish Nation ). In 1971 he was conferred doctor's degree in philosophy ( Ph.D ) at Warsaw University. He taught Indian philosophy at ATK (currently Cardinal Stefan Wyszynsky University in Warsaw) and Catholic University of Lublin (KUL). In June of 1975 he turned to the Second World Sanskrit Conference in Turin presenting his article entitled : "Philosophical Sanskrit," in which he described a successful experiment of introducing regular lectures on Indian philosophy and Sanskrit learning on Faculties of Philosophy in Poland. He postulated to break the existing Eurocentric philosophy. To expand the knowledge and horizons in science and cultivated philosophy, he suggested introducing similar regular classes on Philosophy Faculty at other Western universities. He was invited to deliver lectures by universities in India and Israel. He worked on Yogasutras and Bhashya intending to obtain habilitation in autumn of 1977. Unfortunately this could not happen. His habilitation work was later published by PWN in Warsaw. He created a unique philosophical system called Aharama explaining the path of spiritual development.

According to the author, the current axiological revolution has an objective reason: reversibility of live misfortune, and a subjective one: it contributes to the development of the market economy. Due to the latter reason, it is supported by the rulers of the modern world. The axiological revolution gets rid of the previous moral rigour and the modern hedonistic and utilitarian culture replaces the traditional ascetic and idealistic culture. The increase in consumption is the main objective. In order to achieve it, the creators of axiological revolution draw the consecutive social groups, in particular women, into the zone of developed consumption. Simultaneously, they propagate the modern culture systematically on the grand scale. Within the operation of the market expansion the approving modern school replaces for example the demanding traditional school. Apart from their economic function, all these operations possess a political aspect. Their political consequence comprises the weakening of the social resistance to state omnipotence. The presented explanation of the modern axiological revolution sources has a coherent justification. The clear correlation is visible between the market needs and the pace of changes