Search results

1

Dziecko głodne oparcia i wartości

100%

Pałgan I.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2016

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issue 1(20)

275-288

EN

You can have a family and feel lonely. Most of us associate home with the family, a safe place, full of warmth and love. Unfortunately, as it turns out, it is not always so. Changes occurring in the world today are linked to the transformation of the family. Parents focus on paid work, career, consumerism, pushing offspring to the second place . Children left to themselves, deprived of affection, interest, care- more often feel lonely and „hungry” of affection and love. This phenomenon occurs not only in pathological families, but also increasingly in the so-called normal families.

2

A child in the face of a parent’s death: Aspects of children’s loneliness

100%

Szymanowska J.

Progress in Health Sciences

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2014

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vol. 4

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issue 1

118-123

XX

Introduction: Among bereaved families, numerous tensions, stressors, and anxieties that are direct consequences of the loss of close relatives can be observed. Effective mitigation of these concerns depends heavily on the depth of the feeling of loneliness as well as on various factors that determine it. Purpose: To determine the impact of the death of a parent on children’s feelings of loneliness within their own families. Material and methods: A total of 10 families (6 mothers, 4 fathers, and 15 children) from the city of Białystok who had been in mourning during the two-year period were included in this qualitative research. The case study method was applied in addition to the following research techniques: structured interview, narrative interview, the Rotter Incomplete Sentences Blank projective technique, and an analysis of children’s activity products (essay entitled “My Family”). Results: The youngest children were characterized by less-intense feelings of loneliness, as they do not yet understand the irreversibility of death, whereas children at ages 12 to 14, aware of human life’s stability and persistence, felt the state of loneliness significantly more deeply. To cope with its presence, the children and their families usually used informal social support (parents, grandparents, siblings, or friends) rather than seeking the help of qualified social service professionals. Conclusions: Talking with children about death and remembering a deceased parent with them are integral parts of the mourning process. Before children can accept their loss, they feel a great need for talking and having the company of other family members in experiencing their pain. There are a number of critically important tasks that a family in mourning needs to face, including the following: helping to understand the need for breaking personal ties with the deceased and reducing the internal tension caused by the loss; modifying former structure, duties, and family roles; and the need for the bereaved family, especially its children, to find new relationships in the outside world.

3

Rewriting rural community and dictatorial history through magical realism in Márquez’sOne Hundred Years of Solitude

100%

Abdullah A. S.

Journal of Language and Cultural Education

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2015

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vol. 3

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issue 2

55-65

EN

Márquez was greatly influenced by his grandmother’s story-telling ability, and was highly indebted to the socio-political history of Latin America, particularly Colombia. In One Hundred Years of Solitude, he wants to reconstruct the lost world of childhood by using magical realism which gives expression to the world-view of a rural people who live in isolation from modern world. By retelling the official history from the perspective of the oppressed, he reveals the fact that history is never factual and impartial but serves the interest of those who write it. Through the banana company massacre and the subsequent hide and seek over the number of dead workers, Márquez exposes the way official history becomes fabricated and distorted by authorities, and fails to provide the original occurrences. He was disgusted with the political violence and civil wars which had distraught people; he was also against capitalism, scientific and technological inventions, and so-called modernization, which are the means through which foreign culture brings corruption and brutality, dominates, exploits and oppresses the natives, and threatens the native culture and identity. By employing magical realism, he was able to recreate Colombian history to protest against the way capitalism dominated the socio-political and economic structure of the region.

4

Aware I Am Alone: Intersections of Solitude and Mindfulness

100%

Cleveland R.

Paedagogia Christiana

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2020

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vol. 1/45

37-52

EN

This paper explores the relationship between solitude and mindfulness. Parallels between the two constructs exist, allowing them to complement each other in furthering the well-being of individuals and communities. Three perspectives through which mindfulness may assist in forming foundational understandings of solitude are presented; these comprise Theoretical, Practice, and Research. The Theoretical lens provides introductory understandings of both solitude and mindfulness. On this basis, integral parallels between the two constructs are outlined. Next, Practice reviews solitude that is fostered through mindfulness practices. Further, additional models for recognising solitude as a part of mindfulness are proposed. Finally, Research summarises a current project that uses biophysical data to investigate mindfulness experienced both alone and together.

PL

W niniejszym artykule samotność jest zgłębiana przez pryzmat uważności (mindfulness). Oba zjawiska – w pewnym sensie podobne do siebie – uzupełniają się wzajemnie w promowaniu dobrostanu jednostek i wspólnot. W tekście zaprezentowano trzy perspektywy, poprzez które uważność może zasilić podstawowe znaczenia samotności: teoretyczną, praktyczną oraz badawczą. Teoretyczna zapewnia wprowadzenie do rozumienia pojęć samotności i uważności; z tej perspektywy zostały integralnie ukazane paralele/podobieństwa między rzeczonymi pojęciami. Praktyczna ujmuje samotność w aspekcie praktykowania uważności, wraz z propozycją dodatkowych modeli rozpoznawania samotności jako części uważności. Perspektywa badawcza stanowi podsumowanie projektu badania uważności doświadczanej samotnie i wspólnotowo z uwzględnieniem biofizycznych danych.

5

Duchowość wieku dojrzałego – czasu starości

88%

Ewertowski S.

Studia Elbląskie

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2015

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vol. 16

289-308

EN

Religious life, understood as life resulting from the actions of the Holy Spirit, called „spiritual life”, should cover all aspects of human existence. This article has been written from this point of view, i.e. Catholic theology. It is difficult to speak of human development,about stages of his achieving maturity, as well as internally integrated personality when you do not take into account spiritual life. Acts of spiritual struggle should cover life in the periodof old age in its specific phases, or even appear as the culmination of a lifetime’s spiritual maturity. Specific forms of this spiritual experience – highlights are acts of confrontation in the senior age with the truth of impending death. They can take place on the level of specific values. It is an experience of freedom, hope and solitude. Acceptance of the truth concerning the final existential status and being fully aware while carrying these states testifies the ability for transcendence acts. In a natural, thus inborn way, living beings, especially humans, are focused on being andon development of life. Behavioral defense actions appear when facing any threats. And so the entire human culture, from means and development of disciplines, practice of science, all the way to different methods of creating politics of consent and cooperation with people, is focused on protecting against loss of life. On the grounds of medical science continual attempts are being made to overcome death ultimately. Unfortunately, the final defeat of thefact of death is still very far away. Becoming aware of the upcoming moment of death without panic and paralyzing fear is a higher level of worthy living of one’s humanity. A fairly common practice proposed by institutional care centers and assistance offered to people at senior age is the method of running away from the final confrontation and offering substitution procedures such as proposals of many forms of physical and mental activity. This offer includes continuation of professional work, traveling, and participation in studies, dancing clubs and all types of entertainment. There is no need to depreciate these proposals, butthey cannot be the only model of experiencing the period of old age. They cannot be selfdeception techniques. It is striking how much vita activa dominates over vita contemplativa in the general culture. There are too few proposals for the continuation of Christian religious development in the form of performing spiritual acts of transcendence. There is no program to learn the ability of „crossing any spiritual limitations” in the sense of hope for „being” in the future, despite the fact that old people are to the greatest extent engaged in church and religious communities. Nothing can substitute for proposals of spiritual maturity. Unfortunately, church orthopraxis in this respect is also limited and neglected.

6

Andreasa Bana ucieczka ze świata („Belladonna” Dašy Drndić i „O starzeniu się” Jeana Améry’ego)

88%

Giergiel S.

Slavica Wratislaviensia

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2016

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vol. 163

783-793

EN

The paper analyses the final phase in the life of of Daša Drndić’s Belladonna’s protagonist. In the last years of his existence, Andreas Ban’s consciousness is dominated by the thoughts about illness and the nearing retirement. Commonly, both these phenomena mark the threshold of an old age. When it comes to this particular character, they amplify the sensation of solitude (initially stemming from the keen sense of criticism that Ban displays) as well as impotence (connected to the disagreement with the existence of asenile and poor life of an aged man to which Ban is doomed). Drndić uses her novel’s protagonist to accuse both the Croatian state and the contemporary civilization of fetishizing youth and beauty, which, in turn, sentences the Other to “non-existence” (in Drndić’s prose, the Other is always anonconformist who, additionally in her latest novel, is in advanced age).

BA

U tekstu se analiziraju poslednje godine života Andreasa Bana – glavnog lika romana Belladonna D. Drndić. Pred kraj života Ban je obuzet mislima obolesti ipenziji koja ga čeka. Mnogi misle da su ove dve pojave obeležje starosti. Kod Bana one stvaraju osećaj otuđenosti/usamljenosti, koji proizilazi iz izrazite kritičnosti, karakterične za ovaj lik, inemoći, učijoj je osnovi pobunamrzovoljnog isiromašnog starcaprotiv života, na koji je prinuđen. Kroz sudbinu svog junaka Daša Drndić optužuje hrvatsko društvo, kao isavremenu civilizacijiu koja, idealizujući mladost ilepotu istovremeno osuđuje na nepostojanje „Drugo” („Drugi” upoetici ove spisateljice označava nonkonformistu, koji je uovom slučaju vremešan).

7

Samotność w starości – szansa na rozwój czy ryzyko (samo)wykluczenia społecznego

88%

Dąbrowska-Wnuk M.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2016

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issue 1(20)

75-91

EN

The problems of aging and old age is the subject of increasingly undertaken research and theoretical considerations. The aging population raises new challenges, sets more and more new areas of research. In the context of rapidly progressive changes, one of the major problems is loneliness and isolation. Older people experience it in a more poignant and specific way than people from other age groups. This study aims to bring this issue in terms of definitional, etiologic, relating to the consequences and prevention of solitude and loneliness.

8

Samotność z perspektywy nieśmiertelności.Refleksje Henryka Elzenberga

88%

Konstańczak S.

Filozofia Chrześcijańska

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2015

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vol. 12

169-183

PL

The starting point for the considerations are three versions of the text of Henryk Elzenberg, kept in manuscripts, and not published until now, devoted to “meditations” over the possibility of reaching immortality in earthly life. The author, on the basis of their analysis and other statements on immortality, presents Elzenberg’s attitude towards solitude, to which people who do not follow the main social stream and are able to retain autonomy of their views independently of outer conditions are all doomed. To indicate such kind of people Elzenberg has introduced the category of “spirit aristocracy”. This category is indispensable for existing of every society. And both scientists and artists are classified to it. They reach immortality, but it is conditioned, because during their lives nobody will get to know if it is worth to make a sacrifice of their own solitude. According to the author, Elzenberg’s life may be set as an example of such a solitary spirit aristocracy.

9

Kategorie samotności i wspólnotowości w filozofii Miguela de Unamuno

88%

Polit K.

Filozofia Chrześcijańska

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2015

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vol. 12

159-167

PL

The most important issue in our life, that everyone has to solve is relationship with the others. This article is an attempt to analyze the original views of the Spanish writer and philosopher about the importance of solitude in people’s life and in shaping their spirituality. There’s an attempt to answer the question why, according to Unamuno, the great solitaries have made more contribution to the humanity than the great leaders, inventors and politicians.

10

Samotność racjonalisty

88%

Wieczorek K.

Filozofia Chrześcijańska

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2015

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vol. 12

57-73

PL

The author looks for constitutional elements of human self in order to discover the right relationship between a person and a community, between solitude and dialog. He analyzes different philosophical points of view which either prefer dialogical understanding of human self or the ones which stress human ability of suspension of the contact with the external reality in order to deepen self-understanding. All that leads the author to the analysis of different types of solitude and its value.

11

DER REGEN - METAPHER DER EINSAMKEIT. EINE STUDIE UBER R.M. RILKES EINSAMKEIT UND K.K. BACZYŃSKIS DESZCZE

88%

Pilipowicz A.

Acta Neophilologica

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2008

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vol. X

147-159

EN

The rain is a strikingly modest metaphor of solitude. However, it can deliver both its mutable intensity and dynamics (The solitude by Rainer Maria Rilke) and its life-giving and death-bringing power (The rains by Krzysztof Kamil Baczyński). The solitude proves that existential element that almost abolishes the limit between God and the man: The divine and the human get mixed in the raindrops that falling down embrace the world like God and that reflect the man as much as he seems to be inside.

12

The Right to Privacy. Its Value in a Technologically Developed Society

88%

Załuski W.

Studia Prawnicze: rozprawy i materiały

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2024

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vol. 34

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issue 1

13-30

EN

The paper is aimed at defending the following three claims: (1) that the objective value of privacy may change in time (as its significance is relative to concrete social context); (2) that in the contemporary world, in which the state’s and global corporations power to intrude upon our liberty, especially upon its variety called informational privacy, has become due to technological developments particularly strong, the need for protection of privacy has become especially urgent (given our attachment to the axiological fundamentals of liberal democracies), and therefore its objective value is very high; and (3) that in spite of this high objective value of privacy, it does not correspond to its subjective valuation by the ‘typical’ citizen of contemporary liberal democracies, who, if Byung-Chul Han’s picture of our society as ‘the burnout one’ is correct, has become mentally exhausted by overstimulation and overachievement, and for whom, consequently, the central value has become flatly understood happiness (as material comfort and security), rather than liberty and its constitutive part, which is the right to privacy.

13

Some Notes on the Phenomenon of Solitude

75%

Perrin C.

Paedagogia Christiana

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2020

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vol. 1/45

11-22

EN

In philosophy, the problem of solitude has traditionally been either ignored or treated trivially. And when philosophy tackles solitude, it often relies on two unconvincing presuppositions. The first is that to be alone one has to put oneself first; the second is that solitude can be both good and bad. What ensues from this two-pronged approach to solitude? Solitary solitude is both sought-after and happy, and lonely solitude both sustained and sad. But once the distinction has been set up, solitude is still not sufficiently described, because neither form of solitude is really solitude. The first one is sheer aloneness, and the second refers to loneliness, far removed from the phenomenon of soloist solitude.

PL

W filozofii problem samotności był zwykle ignorowany lub traktowany trywialnie. Gdy próbuje się jej stawić czoła, często bazuje się na dwóch nieprzekonujących presupozycjach. Pierwsza zakłada, iż aby być samemu, trzeba postawić siebie na pierwszym miejscu; druga – że samotność może być dobra i zła. Co wynika z tego dwustronnego podejścia do samotności? Samotnicza samotność, poszukiwana i szczęśliwa, oraz osamotniona samotność, długotrwała i smutna. Jednak gdy przedstawiamy owo rozróżnienie, samotność wciąż nie jest wystarczająco opisana, ponieważ obie te formy nie są tak naprawdę samotnością. Pierwsza jest najzwyklejszym „byciem samemu”, a druga osamotnieniem, dalekim od fenomenu samotności – „solisty”.

14

Hipostaza, ateista i Sługa Jahwe, czyli trzy koncepcje samotności w filozofii Emmanuela Levinasa.

75%

Jędraszewski M.

Filozofia Chrześcijańska

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2015

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vol. 12

129-145

PL

Solitude is, to some measure, in the centre of Emmanuel Levinas’s philosophy. Indeed, in each of the three periods of his philosophical path, solitude adopts a different shape. In the first period, Levinas shows us hypostasis as the solitude of the monad, tragically enclosed within itself. In the second period he sketches before our eyes the image of solitude as a transcendental condition of the occurrence of encounter with the Other. Whereas in the third period, he asserts the solitude of the subject who is infinitely responsible for Others. Admittedly, the term “solitude” (la solitude) appears only in the first period of his philosophical quest. In the second period, he designates solitude by the terms “separation” (la séparation), while in the third period he calls it “selfness” (le Soi). Although Levinas uses those three distinct terms, which might suggest completely different realities, they converge precisely in what constitutes the substantial richness of the experience of solitude.

15

O możliwości komunikacji egzystencjalnej w filozofii Karla Jaspersa

75%

Kolasa D.

Filozofia Chrześcijańska

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2015

|

vol. 12

147-157

PL

The author tries to present different aspects of communication, which can be found in the philosophical work of Karl Jaspers. The beginning point is an immediate communication taking place in existence, and the goal is an existential communication, which enables existential elucidation. Jaspers believes that only in contact with other people one can be himself. Solitude is never a good answer to our problems.

16

Przestrzeń samotności w kulturze

75%

Kulig A. M.

Forum Oświatowe

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2014

|

vol. 26

|

issue 1(51)

37-47

EN

In my article I suggest looking at the phenomenon of solitude in culture not only as an opportunity to study an intimate and individual experience, to which numerous descriptions refer. I would rather consider whether possessing knowledge about this experience we acquire competencies regarding the culture in which this solitude has occurred. The discourse of melancholy, for which the space of solitude and confrontation with the ultimate has been the natural environment, supports me in describing the space of solitude in culture. For the purposes of reflection, I initiate my own definition of solitude as a space between life and death. That space allows the individual to feel the energy of life and the presence of death, even in such moments of human life (youth) when the individual is not fully aware of their role in society, and is in the process of crystallizing their identity. In this case, solitude as a space between would be a state of suspension, which, however, prepares for active, independent life in the community. In this article, I refer to the postulate of the German culture researcher Thomas Macho in order to treat the experience of solitude as a context, an opportunity to practise techniques of culture, as well as to heterotopic space as defined by Michel Foucault.

PL

W moim artykule proponuję spojrzenie na zjawisko samotności w kulturze, jako nie tylko możliwość badania doświadczenia intymnego, przeżywanego w liczbie pojedynczej, z odwołaniem do licznych w kulturze opisów tego stanu. Chciałabym raczej zastanowić się, czy mając wiedzę na temat tego doświadczenia, nabywamy kompetencje na temat kultury, w której zaistniała samotność? Wsparciem w opisywaniu przestrzeni samotności w kulturze jest dla mnie dyskurs melancholijny, dla którego naturalnym środowiskiem była przestrzeń samotności oraz konfrontacja z ostatecznością. Dla potrzeb refleksji uruchamiam moją definicję samotności, jako przestrzeni między życiem i śmiercią. Owa przestrzeń daje możliwość jednostce odczuwania energii życia i obecności śmierci. Nawet w takich monetach życia człowieka (młodość), kiedy jednostka nie jest do końca świadoma swojej roli w społeczeństwie, a jest na etapie krystalizacji swojej tożsamości. W tym wypadku samotność, jako przestrzeń między byłaby pewnym stanem zawieszenia, który przygotowuje jednak do aktywnego, samodzielnego życia we wspólnocie. W artykule odwołuję się do postulatu niemieckiego kulturoznawcy Thomasa Macho, aby traktować doświadczenie samotności jako kontekst, sposobność, praktykowania technik kulturowych, oraz do przestrzeni heterotopijnej w ujęciu Michela Foucaulta.

17

Sieroctwo duchowe dziecka

75%

Ruszel M. E.

Studia Gdańskie

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2011

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issue 28

151-157

PL

Artykuł ten podejmuje problem sieroctwa duchowego, o którym w porównaniu z chorobą sierocą i tradycyjnym sieroctwem niewiele się mówi. Sieroctwo duchowe polega na rozerwaniu lub rozbiciu więzi uczuciowych, psychicznych i rodzinnych między dzieckiem a jego rodzicami. Powoduje ono poważne konsekwencje dla dalszego prawidłowego rozwoju dziecka oraz wpływa na kształt jego dorosłego życia. Rodzice wychowujący dziecko nie zdają sobie sprawy, jakie konsekwencje dla jego życia będzie miała ich postawa, w której skazują swe dziecko na sytuację sieroctwa duchowego. Co więcej, wielu nauczyciele, wychowawców, katechetów także nie jest świadomych tego, że ich uczeń wzrasta i dojrzewa w sieroctwie duchowym w swojej rodzinie.

EN

This article takes up the rare problem of spiritual orphan. There are not many scientific discussions on this question in comparison with discussion on traditional orphanage. Spiritual orphan lies in the fact that family, psychic and emotional bonds between a child and his parents are split up. That situation causes serious consequences in a future child development and also influence on his adult life. The parents, who bring up a spiritual child, have no idea what such serious consequences will their attitude cause. What is more, a lot of teachers and catechist do not know that their pupils are brought up as a spiritual orphan in their families.

18

O Flaubertowym „zakamarku”

63%

Garlej B.

Napis. Pismo poświęcone literaturze okolicznościowej i użytkowej

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2021

|

vol. 27: IZOLACJA I KOMUNIKACJA – ROZWAŻANIA NAD FORMAMI KOMUNIKACJI LITERACKIEJ I KULTUROWEJ

93-111

EN

The article is devoted to illustrating two aspects of the drama of shaping artistic style, experienced by Gustave Flaubert. In reference to the thought which inspired the author (the notion of ‘little back shop’ by Michele de Montaigne), this drama of forming style is being reconstructed, as facilitated by two collections of letters. The first is the chronologically earlier one (letters written to Louise Colet), and the second is the latter collection (correspondence with George Sand). Thus, a conclusion stipulating that the first aspect of the drama of forming style unfolds at a basic level (the choice of linguistic toolkit), and the second aspect touches on the next, artistically more organised level (proficiency in the chosen toolkit), stems from correlating a correspondence analysis with the philosophical interpretation of the notion in which ‘little back shop’ belongs semantically. This is ‘solitude’. It is the interpretation of ‘solitude’ suggested by Piotr Domeracki, which has been used as a methodological instrument in depicting the differing aspects of Flaubert’s ‘little back shop’.

19

Samotność w świetle teorii przywiązania Samotność w świetle teorii przywiązania / Loneliness in the Context of Attachment Theory

63%

Karbowa M.

Psychological Studies

|

2012

|

vol. 50

|

issue 1

27-38

EN

Dla udokumentowanych badaniami związków pomiędzy stylem przywiązania osób dorosłych a samotnością (obiektywną i subiektywną) można wskazać kilka istotnych mediatorów, tj. jakość wewnętrznych modeli operacyjnych przywiązania, style regulacji emocjonalnej czy kompetencje społeczne. Badań nad tymi mediatorami jest jednak zdecydowanie mniej niż hipotez możliwych do wyprowadzenia z teorii. Poniższy tekst stanowi próbę przedstawienia teoretycznych ustaleń dotyczących powiązań pomiędzy stylem przywiązania a samotnością i osamotnieniem, zarysowuje czynniki pośredniczące w tych zależnościach oraz prezentuje wyniki wybranych badań weryfikujących część z przedstawionych propozycji teoretycznych.

20

Od ideologicznej samotności do dialogicznego spotkania: F. Ebner, L. Althusser, P. Freire

63%

Skorulski K.

Forum Oświatowe

|

2014

|

vol. 26

|

issue 1(51)

15-35

EN

In this article two basic human situations are juxtaposed: the situation of a relationship with another human being (a dialogue) and the situation of human loneliness, characterized here as ideology. Their juxtaposition is based on the concepts of three outstanding, though very different, thinkers, combining philosophy and pedagogical activity. They are Ferdinand Ebner, Louis Althusser, and Paulo Freire. Ebner represents here the philosophy of dialogue, thus the trend perceiving the natural condition of man (to somewhat simplify it) in a dialogic situation. Althusser, as a neo-Marxist, sees the same condition in the immersion in ideology. In contrast, Freire – the developer of the “pedagogy of dialogue” – is trying to present a possibility to move from enslavement in ideology to freedom in dialogue. On the basis of this diversity of concepts an attempt is made to determine the “conditions of the possibility” to move from ideology to dialogue, and therefore also from enslavement to freedom. Particular importance is attributed to the issue of trust, the issue of “breaking natural life” (Ebner’s term), and the question of the use of violence. When asked about the possibility of living in freedom and emancipation in a world infected with ideology, one cannot answer at the general and “objective” level, but in each case at the personal and subjective one. Thus, a desire to completely eliminate ideology would be perhaps fairly illusory, but it seems possible, despite the presence of ideology, to be aware of this presence and to choose a real person instead of it.

PL

W niniejszym artykule zostają zestawione dwie podstawowe sytuacje człowieka: sytuacja relacji z drugim człowiekiem (dialog) oraz sytuacja ludzkiej samotności, charakteryzowana tu jako ideologia. Ich zestawienie opiera się na koncepcjach trzech wybitnych, lecz bardzo różnych myślicieli, łączących filozofię i działanie pedagogiczne. Są to Ferdinand Ebner, Louis Althusser oraz Paulo Freire. Ebner reprezentuje tu filozofię dialogu, a więc nurt postrzegający naturalny stan człowieka – nieco upraszczając – w sytuacji dialogicznej. Althusser, jako neomarksista, widzi zaś tenże stan w zanurzeniu w ideologii. Natomiast Freire – twórca „pedagogiki dialogu” – stara się zaprezentować możliwość przejścia od zniewolenia w ideologii do wolności w dialogu. Na podstawie tej różnorodności koncepcji podjęta zostaje próba określenia „warunków możliwości” przejścia od ideologii do dialogu, a więc także od zniewolenia do wolności. Szczególne znaczenie zostaje przypisane problemowi zaufania, problemowi „złamania życia naturalnego” (określenie Ebnera), oraz pytaniu o stosowanie przemocy. Na pytanie o możliwość życia w wolności i wyzwalania w zainfekowanym ideologią świecie nie da się jednak odpowiedzieć na poziomie ogólnym i „obiektywnym”, lecz każdorazowo na poziomie osobistym i subiektywnym. Tak więc iluzoryczne byłoby być może pragnienie wyeliminowania ideologii całkowicie, jednak możliwe wydaje się, mimo obecności ideologii, uświadomienie sobie tej obecności i wybieranie zamiast niej realnego człowieka.

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