The present study examined the differences in the psychological wellbeing of 270 Polish (198 female) and 209 South Korean (87 female) students. Specifically, it tested the difference in depressive symptom severity between Polish and Korean students, and how this difference may be accounted for by stress and sensitivity to frustration. Poles and Koreans were chosen for this investigation as they vary in terms of culture with Koreans being more collectivistic and more dependent on social context. It was hypothesized that Koreans will have higher levels of depressive symptom severity than Poles due to the elevated levels of stress and sensitivity to frustration. Participants in both countries completed a set of questionnaires including the PHQ-9 -Patient Health Questionnaire, the STAR -Situational Triggers of Aggressive Responses Scale, and the Perceived Stress Scale -PSS 10. We found that Koreans were more depressed than Poles due to the higher stress levels and sensitivity to frustration. We discuss our study from two culturally distinct perspectives: psychological and philosophical. As this article addresses the problem of frustration and stress with attention to social context of emotional expression (or restraining from it), a philosophical concept of resentment may turn out to be a promising area of further research and interpretation.

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The ancient, Greek concept of upbringing, paideiia, was oriented towards full mental development of a person on one hand and – on the other – on affirming in such a way given community of political as well as civilizational purposes. Questions about its essence and significance reappear nowadays in the context of disputes on education. Two main currents are usually indicated in contemporary philosophy of upbringing: axiocentrism and paidocentrism. The first in the center of all pedagogical efforts situates community and the system of values that this community recognizes. The child is to be introduced in this axiology. Such approach may be considered traditionalist and conservative. The second current is child-centred and focused on all form of self-expression the child desires. This approach is considered as related to liberal-emancipation direction in social life. Despite all the differences between those approaches, designed didactical process is in both of them the result of a holistic thinking about human being and the philosophy of upbringing is the result of a specific philosophy of a human. In the article I tend to show this descending character od philosophical approach to upbringing, ergo how the concept of human nature as good, bad or ambivalent going through subsequent degrees of theoretical systematization end up responding to particular and detailed issues, such as physical punishments. My goal is to make comprehensible especially the traditional, conservative philosophy of upbringing (axiocentrism).

Celem artykułu jest przedstawienie koncepcji filozofii historii rozwijanej przez Henri-Irénée  Marrou (1904–1977), który warunkiem poznania w dziedzinie historycznej czynił przyjaźń z historycznym Innym. Nieprzyjaźń i resentyment są zaś, jego zdaniem, czynnikiem rozumienie uniemożliwiającym. W świetle postulatu przyjaźni jako warunku poznania, artykuł analizuje przemiany stosunku do katolickiej ortodoksji w dziesięcioleciach poprzedzających sobór watykański II i postulaty jej porzucenia oraz całościowej rewizji warstwy doktrynalnej katolicyzmu i jego społecznej funkcjonalności. Jako że katolicyzm współczesny, szczególnie podczas trwającego pontyfikatu Franciszka, kładzie trwały akcent na zmianę i rewizję, w końcowej części artykułu sformułowano model przyjaznej rewizji, respektującej założenia krytycznej filozofii historii Marrou.