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This study aims to present to the readers the achievements of Russian literary scholar Vladimir Propp and to analyse the possibility of applying them in jurisprudence. Propp researched literary pieces from the magical tale genre and came to a conclusion that their plot is composed of 31 repeating functions performed by 7 types of characters. Propp showed that despite variations in the names of actions, characters and superficial attributes in various folk tales, the deep level of the text of these works allowed readers to notice some identical elements between them. Propp’s major work - Morphology of the Folktale, together with anthropologist Claud Lévi-Strauss’s thought and the findings made by Noam Chomsky became an inspiration for the development of the French school of structuralism and narratological research. The discussion presented in this article fits the research realm called law and literature, especially its narratological branch. This study presents a synthetic elaboration on the state of the art of research on legal narratology and possible application and limitations of Propp’s thought in this field. This work does not rely on the analysis of the law in force, thereby a reference to such a method or a reference to the historical development of relevant law is unnecessary here. Instead, discourse analysis plays the pivotal role in this article. This paper points out that given the differences that occur between law and literature, Propp’s achievements may primarily play the role of inspiration for jurisprudence, though there are realms in which Propp’s method may be applied directly.

It is legitimate to speak about two philosophies of education as presented by Jean-Jacques Rousseau. The first of the philosophies was elucidated in Emil, or on Education and its aim was to provide principles governing the process of upbringing of the man. Philo-sophical grounds for the second one were comprised in The Social Contract, however description of the education itself is delivered by Considerations on the Government of Poland. This concept refers to the civic education, education of the political community mem-ber. Alexis de Tocqueville depicts vision of education that varies fundamentally from the both grounded in Rousseau’s writing. Toc-queville’s vision stays at odds with the philosophy given in Emil, because it concerns civic aspects of the education. It is also not com-pliant with the concept stemming from Considerations, due to the fact that it stresses the role of other than state subjects in the edu-cation. The article comments on all three concepts of education out-lined above and finally relates them to the concept of positive and negative liberty provided by Isaiah Berlin.

W nauce prawa prezentowane było stanowisko głoszące, że wolność religijna, historycznie rzecz biorąc, jest „prototypem” wszystkich pozostałych praw człowieka. Nie może więc dziwić ugruntowany status wolności religijnej w dokumentach międzynarodowego prawa praw człowieka. Wolność ta znajduje bardzo mocne oparcie pozytywnoprawne, występując obok wolności sumienia i myśli. Pozycja wolności religijnej jako specjalnego prawa jest jednak coraz częściej negowana. Wskazywane są problemy z jej uzasadnieniem. Wynikać mają one zasadniczo z braku możliwości przypisania religii przekonującej differentia specifca w konfrontacji z innymi, niereligijnymi poglądami, przy jednoczesnym zachowaniu szczególnego statusu i uprawnień z niej wypływających, niegwarantowanych tym poglądom. W artykule podejmuję próbę odtworzenia i oceny uzasadnień wolności religijnej prezentowanych przez dwa przeciwstawne nurty współczesnej filozofii prawa – liberalizm i komunitaryzm.