The introduction to this special issue devoted to the philosophy of Tomáš Garrigue Masaryk attempts to re-read his intellectual legacy in the light of contemporary debates and recent events related to the publication of his notes. The issue presents a translation of an early text by Masaryk as well as works by his students and interpreters, highlighting various aspects of his thought – from concepts of art and aesthetics, through international reception, to questions of rationalism, democracy, and ethics. The articles by Vasil K. Škrach, Emanuel Rádl, and Josef Tvrdý reveal both the diversity of Masaryk’s inspirations and the development of his ideas within the broader context of European philosophy. An integral part of the introduction is also a subject bibliography devoted to Masaryk’s philosophy in Polish scholarship. Although not exhaustive, this compilation aims to indicate the main directions of existing research and to encourage further studies of his thought, including the undertaking of a broader research project on Masaryk’s place in the history of philosphy

Tomáš Garrigue Masaryk’s article O studiu děl básnických presents a concept for the study of art, with particular emphasis on poetry, set in opposition to metaphysical aesthetics. The author treats the work of art as a distinct form of knowledge of the world, equal in status to scientific knowledge, yet different in method: art operates through a direct, sensory, and concrete apprehension of reality, whereas science is based on abstraction, analysis, and generalization. Masaryk emphasizes the psychological dimension of creativity, pointing to the importance of imagination, emotions, will, and the artist’s thorough education, which, however, in the creative act should be subordinated to artistic intuition. A special place is occupied here by the poet, whose medium is language and whose task is to capture the human being and the world in an image-based, synthetic, and universal form. The author’s reflections are supplemented by numerous analyses of examples from European literature, intended to demonstrate the value of the poetic work.

The article Masaryk and French Thought: A Few Words of Introduction is the first Polish translation of a piece by Vasil K. Škrach. Although Tomáš Masaryk was recognized in Germany and the Anglo-Saxon countries, he remained a relatively unknown figure in France as a philosopher and sociologist, primarily viewed through the lens of his political activity. The lack of translations of his major works into French hindered the reception of his thought, even though Masaryk drew inspiration from French philosophers and sociologists, particularly Auguste Comte, Jean-Jacques Rousseau, and Émile Durkheim. His connection to French culture was strong, albeit less direct than his ties to the Anglo-Saxon world, which were reinforced by his biography. Masaryk saw philosophy not only in doctrines but also in social life, literature, and art, an approach that brought him closer to the spirit of the French intellectual tradition.

The article is the first Polish translation of Emanuel Rádl’s article. The essay explores Masaryk’s role in positioning Czechoslovakia between Eastern mysticism and Western rationalism, emphasizing his commitment to Western philosophy while acknowledging the cultural and intellectual richness of the East, particularly Russia. Masaryk believed that the Czech nation, situated at the crossroads of civilizations, had a historical mission to bridge the ideological divide between the two spheres. While Masaryk respected Russian thinkers like Tolstoy and Dostoevsky, he opposed the romanticism and irrationalism typical of Slavic thought, advocating instead for the critical and scientific methods of Western philosophers such as Hume, Kant, and Comte. His intellectual project was not a rejection of Slavic identity but a conscious effort to ground it in the rational, empirical traditions of the West, which he saw as key to national progress, independence, and intellectual integrity.

At the beginning of his philosophical journey, Masaryk took a critical stance toward Kant. Influenced by Brentano, Schopenhauer, and Comte’s positivism, he regarded Kant as a thinker too metaphysical and detached from science. He reproached him for his apriorism, the reason–senses dualism, and the lack of practical solutions. Although he appreciated Kant’s attempt to overcome Hume’s skepticism, he claimed it had ended in failure. At that time, he valued Locke’s empiricism and Comte’s concrete analyses more than Kant’s abstract critical system.

Over time, his attitude toward Kant softened. In Moderní člověk a náboženství, Masaryk – though still critical of apriorism – began to admire Kant’s authenticity and consistency in the pursuit of truth. He acknowledged that anyone who wishes to understand modern philosophy must grapple with Kant. He also noticed that Kant, better than Hume, demonstrated the organic unity of knowledge and the importance of critical reflection. For him, Kant became not only a point of reference but also an inspiration in debates about the meaning of rationalism and religion.

In his mature works, especially in Rusko a Evropa, Masaryk turned Kant into a symbol of criticism, reason, and democracy, setting him in opposition to Russian mysticism, irrationalism, and authoritarianism. In Masaryk’s eyes, the critique of Kant became a tool in the struggle against myth, aristocracy, and theocracy, while at the same time serving as a foundation for modern democratic consciousness. Ultimately, Kant – once regarded by Masaryk as a metaphysician – came to be recognized as a world-historical philosopher and one of the prophets of the future.

The article Masarykova filosofie by Josef Tvrdý is the first translation into Polish. The philosophy of Tomáš Garrigue Masaryk arises from the conviction that philosophical thought must be closely connected with life and social practice. Combining rationalism with ethical and religious dimensions, Masaryk emphasizes the role of truth, morality, and work as the foundations of human and social development. He understands democracy not merely as a political system, but above all as an ethical ideal and a way of life based on freedom, equality, and justice. His philosophy of religion avoids dogmatism, stressing the importance of personal experience of faith and its close relationship with morality. Masaryk’s theism, oriented toward individualism and the immortality of the soul, stands in opposition to both pantheism and positivism. His thought as a whole can be described as concrete realism – a synthesis of science, religion, and ethics, subordinated to the idea of humanism and social renewal.

The article analyzes Hannah Arendt’s concept of the banality of evil and addresses the controversies surrounding her interpretation of Adolf Eichmann’s attitude and behavior. The author presents the main criticisms directed at Arendt, particularly those concerning her depiction of Eichmann as an unreflective executor of orders, and discusses the views of selected critics and commentators of her thought. The text also explores issues of ideology, conformism, and lack of empathy as possible sources of evil. The article raises the question of the relevance and universality of Arendt’s concept in the context of contemporary analyses of genocide and mechanisms of dehumanization. It also considers whether the philosopher’s thesis can be examined independently of Eichmann himself.