Introduction

The article compares the long life of Professor Stanisław Kowalski, who, as a fully conscious individual, has "traveled through" several political and economic systems, to literary figures. It draws parallels to the philosophical-pedagogical novel The Curious Enlightenment of Professor Caritat by Steven Lukes (Warsaw, 2003) and to a similar work in its main thesis, the philosophical novel Island by Aldous Huxley, one of the greatest minds of the 20th century. In Island, the co-creator of a small, ideal state on an island explains its principles to a newcomer from the Euro-American world. Needless to say, a significant part of Huxley’s book is dedicated to education and upbringing on the island. The main school subjects include philosophy and practical psychology, ecology, and creative exercises, with equal care given to both the body and the entire psyche—mind, emotions, imagination, moral character, and strong will. This call for a return to holistic thinking about the world and the meaning of human existence within it was and remains present in pedagogy and, more broadly, in the humanities of the 20th century.

Lifelong learning has become an idea that increasingly shapes and directs the development of modern education. From its modest beginnings, a theoretical system has emerged in recent years, gaining widespread application in educational activities. Many educational centers and institutions have undertaken efforts to put this compelling idea into practice. In some countries, lifelong education has been popularized, and laws have been enacted to establish the principles of continuous professional development and the ongoing educational engagement of citizens. More such legislative measures are currently in preparation. These efforts are becoming more comprehensive and aim to systematically implement lifelong learning solutions and proposals in educational practice. However, despite the suggestions found in theoretical works and proposed practical solutions, the issues surrounding lifelong education are not yet universally understood, even among its supporters. Different perspectives exist in both educational theory and practice. Initially, these differences stemmed from distinct concepts of educational development in various countries, but over time, they have evolved into trends reflecting the stages of implementation and the scope of educational activities aligned with the evolution and principles of lifelong learning.

"Democracy and the education of the people" are two inseparable values that—advocated in various political and social contexts, with varying intensity and nuance—gave rise to modern adult education in Europe. In contemporary efforts to strengthen and refine democracy as the only desirable form of political and social life on the European continent, "the education of the people"—now replaced in different languages with modern terms such as "adult education," "continuing education," "lifelong learning," or "education accompanying a person throughout life"—remains ideologically significant. Today, more than ever before, it is seen as an instrument or even a strategy for ensuring social balance. And yet, by now, we all know: high-quality lifelong education does not come for free. Whoever pays has the right to demand. Whoever does not pay… should stay at home—if they have one.

In the article, the author attempts to answer the question of what and how an adult learns in different phases of family life. He does not focus on the fact that some people retain in their memory facts, events, and situations that lead them to perceive their parents and other family members as significant figures—lifelong guides rather than just authority figures in childhood or youth. Family researchers, both sociologists and educators, who study this issue, cite and describe evidence showing that parents, being aware of their role in their children's social world, introduce them to a system of cultural patterns and values recognized not only within the family but also by the broader community. They describe parents' educational activities and seek to answer the question of what and how a young person learns within the family. However, in this discussion, I will omit detailed analyses of the family as an entity that imparts a habitus to its children—though I will briefly mention it. Instead, I will focus on an attempt to present the family as a place of learning for its adult members.

Modernity is understood as a historical period that began during the Enlightenment and continues to the present day. Industrialization, urbanization, scientific and technological development, the capitalist mode of production, and the accompanying socio-cultural phenomena—such as secularization, the increasing agency of the individual, and the significance of personal identity—are the key characteristics of this period in social development. Alongside broader socio-economic changes, the class-based organization of society, the emergence of new social structures, and the separation of work and home life due to the capitalist mode of production, qualitative transformations also occur in the field of scientific knowledge. A positivist and technological approach is reflected in education as well. The emergence of the nation-state coincides with the need for more educated citizens capable of actively participating in a rapidly changing reality, as well as with the creation of national education systems aimed at providing the state with qualified specialists in various fields, fostering political and cultural unity, and implementing the "ideological hegemony of the dominant classes."

In recent decades, the university of general education has become an increasingly significant institution in adult education. Among the various meanings and references of the term wszechnica (sometimes used interchangeably with "university"), the most noteworthy is its contemporary understanding as an institution of general, largely voluntary, high-level adult education. However, it is not classified as a traditional higher education institution that organizes student training in specific fields and grants academic degrees to its graduates. Learning at a university (wszechnica) does not culminate in the awarding of a diploma or professional qualifications. It is an institution designed for true enthusiasts of intellectual exploration—those who seek to acquire new knowledge, develop intellectual skills, satisfy their curiosity, and expand their mental capacities. It is a university for individuals who wish to do so without the constraints of examinations or academic discipline, prioritizing freedom and respect for their individuality and uniqueness. A wszechnica is an organized educational institution open to all, regardless of age (intergenerational), political or religious beliefs, gender, profession, or prior education. It is a place for people who are curious about the world, passionate about acquiring knowledge, and eager to learn for the sake of learning itself—without pursuing a diploma or formal qualifications. This institution is meant for individuals with a genuine passion for learning, those striving for knowledge as a means of personal enrichment, seeking to stimulate their minds, and ultimately aiming to create something new and valuable for themselves and their communities. In other words, a wszechnica is an institution for those who wish to transform their personality and motivate themselves to initiate meaningful and justified civilizational changes in their environment. It is one of the institutions of lifelong learning, designed not only to provide education but also to initiate, continue, and prepare individuals for such learning throughout their lives.

The article compares a journey to lifelong learning – the education of adults. It presents travel in the context of a pilgrimage, as a metaphor for a person’s journey through life, where the pilgrim serves as a model of existence. Slowly traversing time, with effort and hardship, the pilgrim searches for the meaning and purpose of life. Today, the pilgrim has been replaced by the tourist, and pilgrimage routes are planned by specialized agencies. People travel comfortably by coach, plane, ferry, or car. Walking is minimized. There are no significant dangers, although modern terrorism does not spare pilgrims. The modern pilgrim is often an elderly person who would not be able to undertake a difficult and exhausting pilgrimage. On the other hand, commuting to work has become a daily journey from one's home, often from a small satellite town or a location dozens or even hundreds of kilometers away from a metropolis. Long lines of cars, buses, and suburban trains fill with passengers heading to work. Commuters form groups with a distinctive culture, similar dress styles, and shared behaviors (e.g., reading newspapers and books, engaging in conversations). Travel time can be used for learning (e.g., studying a foreign language), reading, or editing texts and documents. One can also observe fellow travelers and expand their knowledge of social realities. The daily commute has become an integral part of modern life, enabling people to benefit from work opportunities.

The development of information technology facilitates the widespread adoption of computer-based control and communication strategies in production processes, services, management, scientific research, and education. During the transformation from an industrial society to an information society, a so-called new economy is emerging, offering vast opportunities to enhance educational processes, stimulate economic growth, and create new jobs. Meeting the rapidly changing demands of a knowledge-based society focused on dynamic information exchange requires continuous improvement of professional and social qualifications. However, during Poland’s transformation period, an unfavorable phenomenon of accumulating social marginalization factors has emerged. The insufficient level of IT competence among many adults and older individuals is a significant determinant of their social and professional marginalization. A typical syndrome of social conditions that limit families’ access to key institutions of collective life includes: functional illiteracy; low education levels as a persistent correlate of poverty; structural unemployment, not necessarily due to a lack of jobs but rather an increasing number of individuals unable to work due to a lack of qualifications; income instability; the existence of the "gray and black economy"; large families; and poverty.

The starting point in my search for changes in the identity of career counseling was the following questions: Does contemporary career counseling satisfy us? Does it meet our expectations, and if so, does it do so for everyone? The validity of these questions seems to be confirmed by the opposing opinions expressed about various counseling solutions. For example, opponents of establishing university career offices argue that counseling is no longer relevant today because it often fails to provide information about specific job opportunities. Meanwhile, those who benefit from a week of free legal advice demand an extension of such initiatives, treating them as the only opportunity to be heard, even though participating in them does not guarantee legal assistance in seeking redress for the harm they have suffered. Thus, there is no clear answer to the question: Is counseling, particularly career counseling, necessary? Does the assistance provided by counselors satisfy us? Career counseling, as a practical activity, is a product of the culture of the early decades of the past century. Its usefulness during that period was frequently demonstrated. One could often hear or read that its development was reinforced, and even in some ways driven, by economic changes, industrial and economic growth, technological advancements, and the accompanying social and cultural processes. Among these, social migrations, the accompanying sense of disorientation, changes in attitudes toward work and education, and other factors played a particularly significant role.

European nations, including the Polish nation, have faced new and previously unknown challenges as a result of integration processes. They have had to develop educational systems that, while preserving national and cultural identity, also educate individuals who are open to other cultures, equipping them with the knowledge and competencies necessary for cooperation and joint efforts in solving both local and global problems. The search for an answer to the question of how to educate for a common world has become a fundamental task not only for humanists—including educators, andragogues, and philosophers—but also for all those whose decisions impact the fate of the world. These issues were also the subject of discussion during the proceedings of the 4th Congress of the Polish Educational Research Association, and at the 5th Congress, they were recognized as crucial and requiring further analysis, especially in light of the tragic events of September 11, 2001, and subsequent terrorist attacks, most notably the brutal attack in Beslan, where children became the primary victims. In addressing these ever-relevant issues in andragogy, I recognized the need for a historical-andragogical perspective on education for a common world. Therefore, my focus has been on international andragogical cooperation in the first half of the 20th century—an era when, for the first time, the international andragogical community undertook efforts to organize collaboration in adult education, setting its goals to promote and sustain global peace.

The article explores the practical aspects of axiology in adult education and the axiological foundations of andragogy. Both in theory and practice—which is a natural consequence of their interrelation—there have been significant omissions, sometimes even leading to the complete removal of this issue from theoretical discourse and proposed practical actions in certain historical periods. It is essential to distinguish between the presence of axiology in adult education and the presence of axiological foundations in andragogy. On one hand, this issue is highly complex in practice, involving multiple layers and dimensions, always dependent on the individual execution of the transmission and reception of values within specific contexts shaping adult development. On the other hand, even in the absence of explicit axiological declarations, practice has always existed within the framework of certain values, inherently realizing them. The situation differs when considering the presence of axiology in andragogy as a scientific discipline. If we accept that andragogy lacks full independence and classify it as a subdiscipline of pedagogy, we do not need to be overly concerned with establishing its unique axiological foundations, as we can refer to and align them with the axiological foundations of general pedagogy. However, if we advocate for the scientific autonomy of andragogy—which is the prevailing view among experts in its development—and classify it within the field of educational sciences, then constructing its own axiological foundations becomes necessary. This requires a particular emphasis on correlating these foundations with the concepts of adulthood and maturity, as well as highlighting theories related to the transmission of values to adults.

One of the most fundamental aspects of the human condition—as existential philosophers often remind us—is the awareness of finitude. Human beings know that they are subject to blind natural forces and must ultimately die. They understand that during their fragile existence, they are dependent on a socially constructed world in which nothing is truly reliable: wealth can vanish, power can collapse or become destructive at any moment, and loved ones are vulnerable to illness, madness, and death. Blaise Pascal illustrated this allegorically: “Let us imagine a group of people in chains, condemned to death; each day, the executioner kills some in the sight of the others, while those who remain see their own fate reflected in that of their companions. Looking at one another in sorrow, yet without hope, they await their turn. This is the human condition.” The inevitability of death casts an inescapable shadow over life, presenting a relentless existential dilemma. Reflections on death take many forms. Philosophy and theology explore its origins, meaning, and the ideological conflicts surrounding it. Art theory examines representations (symbols) of agony and the afterlife. Biological and medical sciences investigate the boundaries of life and describe the mechanisms of aging. Linguistics, meanwhile, focuses on the interpretation of messages and discourses about death.

The process of human formation—one of the manifestations of human existence, transformation, and development—is a complex phenomenon, difficult to define precisely because of its complexity, interdisciplinarity, and close connection with the life of human groups, their various conditions, and the changes occurring throughout civilizational development. It is closely linked to the organization of collective life and its social structures—family, lineage, state, international systems—and the accompanying search, mainly through religion and science, for answers to age-old questions: Who are we? Where are we? What is our world? What is the nature of our world? How and why should we live? And many others. These inquiries have formed the foundation of the process of human formation. Our contemporary era—the turn of the millennium—continues this eternal quest for answers to these fundamental questions, formulating, disseminating, and systematizing them, making them the goals of human formation and the educational process. In modern social sciences, great importance is attached to answering these questions, referring to them as the "near and distant goals of education," whose essence lies in humanistic values—values that are the result of the reflection and experiences of many generations of outstanding individuals, including scholars, activists, and figures of significance in the development of humanity.

The essay is an attempt to connect the relationships between philosophy, upbringing, and education, which the author aims to compare while presenting the ideas of certain philosophers in the context of the history of philosophy. It also addresses issues related to the formation of a person through upbringing and education. The term "philosophy" comes from the Greek philo-sophia, meaning "love of wisdom." In a significant translation of the Greek original, philia refers to a feeling toward something, a focus on something. Philia represents love in the sense of affection, while sophia means wisdom. Philosophy as a discipline originates from ancient Greece in the 7th century BCE when thinkers began to explore the world freely, independently of mythology and religion, relying solely on human reason. According to Masaryk’s essential dictionary, philosophy is defined as a "kindness toward wisdom" and is primarily the result of systematic thinking about facts and expanding knowledge, for example, concerning the essence of matter, life, development, space, and truth. In the Concise Philosophical Dictionary, philosophy is described as "a science that seeks answers to the most fundamental problems concerning the world, knowledge, and individuals."

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