The article aims to present and critically analyze one of the currents of thought within the framework of deliberative democracy. The main dispute that we identify in the framework of this theory is the dispute between the impartialist and pluralistic approach. The role of reason towards the phenomenon of pluralism is the subject of these discussions. The impartialists base their arguments above all on the idea of public reason, while pluralists deny its value to other values. It can therefore be concluded that this dispute consists in opposing the rationality of pluralism to the pluralism of rationality. In addition to analyzing the arguments of the pluralist approach, we also focus on the criticism of the impartialism that these positions have put forward. The article distinguishes three possible forms of pluralism: rationality of pluralism, plurality of rationality prima facie and plurality of rationality sensu proprio. This allows us to show the relationship between impartialism (rationality of pluralism) and pluralism (plurality of rationalities prima facie) and the plurality of pluralism proposed by the critics of impartiality (plurality of rationalities prima facie) with a specific form of pluralism (plurality of rationality sensu proprio). In addition, in the article we identify the directives which pluralists propose to take place of public reason. The pluralistic approach which we analyze in the text is presented by such authors as: Iris Marion Young, Seyla Benhabib, Chantal Mouffe, Amy Gutmann and Dennis Thompson. The impartialist tradition should be associated with John Rawles and his interpreters and critics such as Joshua Cohen and Brian Barry.

Polish experience of multiculturalism in the interpretation of John Paul II as an inspiration for intercultural education

The inquiry aims at indicating that the interpretation of Polish experience of multiculturalism performed by John Paul II may become an inspiration for intercultural education and comparative pedagogy of religion. This can occur mainly because the issue of particularity and universality, which is considered significant for research into intercultural education, is present in the interpretation of Polish experience of multiculturalism carried out by John Paul II. He combined Polish experience of multiculturalism with his own personal experience which shaped his identity as well as with moral experience and experiencing the Christian faith. For those who share axiological convictions promoted by John Paul II, his interpretation of Polish experience of multiculturalism has become crucial. They can see significant merits of the papal interpretation of the Polish ethos. If this interpretation is granted rightness, it acquires the qualities of an intellectually and morally important point of reference for the axiological and educational sense of Polish experience of multiculturalism. The issues of intercultural education and comparative pedagogy of religion were frequently undertaken by John Paul II. In his book Pamięć i tożsamość. Rozmowy na przełomie tysiącleci /Memory and Identity: Conversations at the Dawn of a Millennium/, in which John Paul II recapitulates his philosophical and theological considerations on culture, his convictions concerning Polish experience of multiculturalisms are also expressed: ‘Polishness is in fact multitude and pluralism, not narrowness and confinement. It seems, however, that this »Jagiellonian« dimension of Polishness [...] ceased to be, unfortunately, something obvious in our times’74. What is essential for intercultural education is the recognition that Polishness is marked by ‘multitude and pluralism, not narrowness and confinement’, because in this way axiological principles of shaping beliefs and attitudes in interpersonal relations are created in the complex situation of multiculturalism.

Artykuł omawia relację między pluralizmem społecznym a tradycją (lub raczej wielością tradycji) na gruncie filozofii hermeneutycznej Odo Marquarda. Autorka przedstawia koncepcję niemieckiego filozofa jako propozycję łączącą elementy myśli postmodernistycznej oraz hermeneutyki. Zarysowuje przesłanki epistemologiczne (zwłaszcza sceptycyzm), które doprowadziły autora do przekonania o konieczności budowania własnego światopoglądu w odniesieniu do tradycji. Jednocześnie artykuł pokazuje sposób, w jaki Marquard godzi afirmację tradycji z afirmacją różnorodności i złożoności świata społecznego, w którym Inny - kształtujący samego siebie w oparciu o inną tradycję - nie tylko nie stanowi zagrożenia dla tego co „własne”, ale wręcz pozwala lepiej zrozumieć „swojskość” oraz zyskać dystans konieczny dla krytycznego myślenia o własnej tradycji.

Partnership and social dialogue are fundamental values for relations between administrative entities, because due to the nature and importance of these, they have been coded by the rational legislator in the principles of law expressed in the Constitution. Due to the relationship between administrative law and its principles and constitutional law, the postulate of including social partners in the decision-making processes of the executive authority can be observed, which is exemplified by the functioning of entities implementing joint actions in the scope of administrative programming acts.

William James’s philosophy has been treated as relativistic and sceptical, as a distortion of truth and rationality. In that way a lot of important elements crucial for understanding his philosophy have been overlooked. However, according to James, our cognition is not relativistic, because there is no room in his philosophy for a traditionally understood dichotomy between a knowing subject and a perceived object. We are all plunged into the stream of experience, and it is in it that we can find an overall picture of our world and our reality. We participate in the plurality of phenomena; we are surrounded by the plurality of things. Our world is continuous, and therefore it is continuously in the process of creation. In short, for James, the world is not a subjective construct created by human beings and his epistemology is closely related to his metaphysics to the point at which it is difficult to consider the distinction between the two. To present these crucial aspects of William James’s philosophy in the most meticulous way possible, this essay, will try to clear up doubts concerning James’s concept of Radical Empiricism, truth, and his understanding of pluralism, as well as the categories of synechism and tychism.

About the need for increased intercultural education in the face of the right-wing populism in Poland

The phenomenon of right-wing populism, which has been spreading in Poland for several years, is deeply permeated with exclusive and anti-pluralist demagogy, which has consequences for public education in our country. In this context, an urgent socio-educational challenge is to counteract students’ fear of what is different and unknown, as well as to develop respect and empathy towards other people, i.e. their different worldview, culture and religion. The aim of this article is not to construct some ad hoc and one-off school and pedagogical initiatives in the face of populist lies and manipulation, but to create the conceptual foundations of an educational, interdisciplinary and, above all, anti-populist preventive system that would be thoroughly filled with the premises of intercultural education and educate young citizens who perceive pluralism as cultural and social value.

The article deals with post-modern approach and philosophical thinking and its relation to pluralism. Its manifestation together with globality can be seen at various types of educational projects and schools (reformatory, alternative) and views of liberation of teachers, pupils and their parents to freedom and full humanness.