The review presents the main theses of Helena Kistelska’s doctoral dissertation devoted to discussing the problem of the specificity of philosophical counselling in relation to other disciplines concerned with supporting human development. Kistelska has provided an extensive critique of philosophical counselling. She has accused it of lacking a coherent anthropological concept that could function as a theory of counselling. Such a thesis appears problematic in light of the understanding of the nature and function of philosophy. Developing a counselling practice can – as has been tried to demonstrate – be based on recognizing the dynamics of the historical process of philosophy. Such a process of searching without definitive answers provides a model for the counselling and reveals the essence of its philosophical nature.

In this article we present a philosophical argumentation in order to justify the definition of philosophical counseling formulated by the Polish Philosophical Counseling Association. This profession was presented as a post-modern form of dialogical counseling, based on a process of philosophizing. We consider this process both as a form of logic analysis and as a form of accompanying clients through the process of philosophizing. This can be achieved by being fully present with the clients. This presence can create a space
for existential questions, for better and wider understanding of the client’s inner world discussed during session topics, and for discovering their unique life philosophy. We also present the methodology of philosophical counseling and the obligatory competences which a philosophical counselor should possess

The aim of the article is to present the dispute regarding the relationship between philosophy and theology in Czech interwar thought (Kozák, Souček, Rádl, Patočka). The author discusses various ways of justifying theology and Revelation and their relations to philosophy. In this dispute, on the one hand, theologians try to justify the uniqueness of theology and also demonstrate its scientific nature. On the other hand, philosophers show that theology that is based on Revelation cannot be part of knowledge. The history of the dispute has shown that theology must maintain a distance from philosophy if it does not want to renounce its essence, its securitatis, which gives meaning to the existence of theology, and, which does not mean that it is insensitive to everyday human problems.

Τὸ Καλόν is a fragment from Shaftesbury’s notebooks titled Askêmata, which complements the contents of three volumes of Characteristics of Men, Manners, Opinions, Times (1711, 1714). Like other notes in these notebooks, this one also serves as a kind of Stoic exercise aimed at shaping the proper internal attitude. In this work, Shaftesbury develops his concept of beauty, most fully presented in The Moralists (1709), where he
distinguishes three types of beauty: phenomenal beauty, spiritual beauty, and ideal beauty of nature. At the same time, these notes complement the optimistic concept presented there by asserting the universal accessibility of aesthetic experience and pointing to the need for effort in shaping a proper interpretation of phenomena, which refers not only to the order of phenomena but also to the source of spiritual beauty.