Goethe wrote: „Mankind walks steadily forward, but the person remains the same”. Customs as a normative tradition ways of behavior are the important social community and have the power to unwritten laws. Are primarily trans­mitted orally or by imitation, once established are very slow to change. The article discusses the problem of looking at the reality of the two opposite poles.

Optimizing the human relationship with the environment, which is one of the most important goals of social rehabilitation, depends on a wide group of factors and processes, among which the system of target values (of a higher order) plays a significant role. Referring to the words of the doyen of social rehabilitation in Poland, Czesław Czapów. The highest values in social rehabilitation should be considered not only the social order, but most of all the development of personality and related human freedoms. Paradoxically (taking into account the fact that a large part of social rehabilitation procedures take place in closed institutions) one of the most important values of social rehabilitation is freedom. According to Albert Camus, “freedom is nothing more than a chance to be better”. Social rehabilitation institutions (mainly prisons), fulfilling their utilitarian functions, drastically limit the freedom of choices that can be made by charges. The essence of creative social rehabilitation is an attempt to change the individual in a way that is different from the usual social rehabilitation schemes. It is an attempt to change a person by creating different parameters of his identity, which determine the quality of contacts with other people. These treatments, taking the form of theater, sports, drama, art or music experiences, can create different personal parameters of an individual.

A contemporary human being expands and uses their individual abilities to update, deepen and enrich the potential of knowledge, skills and competences in order to adapt to the changing social living space. The tasks imposed by the contemporary society necessitate creation and fulfillment of an individual who learns to live and is able to develop in the individual and collective dimension by professionalisation and use of their own competence potential. The contemporary civilisational tasks are not based on preparing individuals for the existing society but on providing stimuli enabling every human being, by using their competence potential, to understand the surrounding world, to create it, to be its actual participant and recipient, and to feel responsible for it now and in the future.

Human rights aspects of transgender people functioning in the contemporary world

The gender that is officially assigned at birth (male or female) is based on physical characteristics. However, it may not be compatible with gender identity – this is the way we feel and think about our gender. A transgender person is someone who has or manifests a different gender identity from the gender identity assigned to him at birth. A transgender person may choose to manifest their gender identity in a variety of ways. To make more permanent physical activity it is essential to use surgery and hormone therapy. This is a time-consuming and costly process that does not always involve complete gender reassignment. Transgender people experience transphobia and discrimination because of their gender identity, which is mistakenly associated with sexual orientation. The misunderstood concept of transgender causes that transgender people encounter intolerance, a lack of empathy, and the non-existence of safe social and legal spaces. This is mainly due to a lack of knowledge on the fundamental issues of transgenderism. Complex judicial procedures for sex reassignment, lack of funding for hormonal treatment and surgical genital correction, and the inability to marry are the cause of depression and a still high percentage of suicide attempts and suicides in this social group. Hence, it is important to draw social attention to the problems faced by transgender people and to disseminate knowledge about transgenderism.

Tadeusz Lewowicki’s pedagogical project of multiculturalism in the context of questions about Conditio Humana

The presented article is the continuation of my research on Tadeusz Lewowicki’s pedagogical thought. Earlier, I focused on recognizing the concept of a human being and how it exists in T. Lewowicki’s scientific work as a pedagogical reflection. In this text, I make an attempt to embed pedagogical thoughts on a human being in the context of Tadeusz Lewowicki’s reflections on multiculturalism. My aim is to retry to recognize a human being (in the political project of multiculturalism) through questions about Conditio Humana. The context is provided by Hanna Arendt’s selected reflections on human condition as something closely (un)related to a human being and politics. The text is composed of three parts: the first introduces the issue of multiculturalism which is always a creation of a human being and politics; the second part concerns the influence of politics on “human life” (I have already used some motifs earlier, but without recalling them it is impossible to write about “human life” which in Lewowicki’s pedagogy is the condition for the emergence of a human being); the third, and the final part of the article is devoted to the need to ask questions about Conditio Humana as a pedagogical imperative of Professor Lewowicki’s project of multiculturalism.