The limits of the present linear economy model (take-make-waste) are well illustrated by the textile and clothing sector, one of the most indispensable consumer goods industries. Although a huge increase in the number of publications on the circular economy can be observed, the number of papers analyzing consumers’ attitudes and behavior toward circular fashion, especially the ones comparing consumers from different regions, is still limited. The article aimed to assess consumers’ attitudes toward circular fashion and draw a cross country comparison in this respect. The research focused on the three pillars of the latest EU Sustainable Product Policy Framework, i.e., designing sustainable products, empowering consumers, and circularity in production processes. An online survey and convenience sampling were used to collect valid responses from two countries (i.e., Canada and Poland) with different cultures, levels of economic development, and approaches to environmental and social issues. The results showed that significant differences between the countries emerged to a greater extent regarding consumers’ attitudes toward environmental labels for fashion products and sustainable buying behavior. The Polish respondents perceived the need for such labels to a greater extent. The Canadian ones, on the other hand, turned out to be more willing to choose sustainable clothing and reduce consumption. The differences between the countries were much less conspicuous as regards circular cues and circularity in fashion production processes. They appeared only in the case of clothing durability and the impact of production processes on air quality. Those aspects turned out to be more important for Polish respondents.

The aim of the paper was a study of public opinion of the inhabitants of the European Union as regards the reaction and perception of the COVID-19 pandemic on the basis of weekly reports of the Eurobarometer: Public opinion monitoring in the time of COVID-19, containing data from member EU countries (March-July 2020: first wave of pandemic). It was assumed that during the first wave of the Covid-19 pandemic, the lack of a sense of security (health, economic and social) was the result not by personal experience (a real threat), but was cultivated and communicated by the media, creating a culture of fear. The opinions were analyzed in three problem domains: health, economy and society, taking into account fears and their functions, experiences and declarations for solving the problems generated by the pandemic. A quantitative analysis of the content of the reports was applied as well as a qualitative analysis of the content and an analytical-descriptive one. Seven research hypotheses were accepted, of which 3 were affirmed: fear of the COVID-19 pandemic and its effects is presently a more widespread problem than the pandemic itself. The level of fear as regards the effects of the pandemic exceeds the level of negative experiences. In the domain of the health effects, the greatest fear is engendered by contact with COVID-19 which may cause infection: 14 fears. The remaining hypotheses were refuted: the level of fear of inhabitants of EU countries regarding health consequences/dangers (46) does not exceed the level of fear regarding economical (75) and social (19) consequences/dangers. In the domain of economical consequences/dangers, the most fears: 37, are caused by fear of an economical crisis and not one of unemployment (17) - as was assumed. Social isolation is more often experienced (13) and present in declarations (16) of inhabitants of the EU than in their fears (4). Fears of the consequences/dangers of COVID-19 plays, most of all, a negative function (137/74) and not a positive one - as assumed.

This article attempts to describe Poles’ attitudes towards AI in the development of Christian prayer as a technology supporting prayer practices. Four research questions were formulated: 1. Do the frequency of prayer and engagement in religious practices influence the attitudes of Poles towards prayer programs/applications based on AI technology? 2. Does believers’ age affect Poles’ attitudes towards prayer programs/applications based on AI? 3. Does believers’ place of residence affect the attitude of Poles towards AI-based prayer programs/applications? 4. Do current users of the prayer-supporting applications plan to continue using it, and are new believers considering using it in the future? Research hypotheses were adopted to verify the research problem, with the first, second, and third being positively verified. H1: The higher the level of prayer frequency and engagement in religious practices of respondents, the more conservative the attitude towards prayer programs/applications based on AI; H2: The age of respondents differentiates the attitudes of Poles towards prayer programs/applications. H3: The respondents’ place of residence differentiates Poles’ attitudes towards prayer programs/applications. H4: Most AI users plan to continue such usage in the future, while new practitioners will appear.

Celem artykułu było – poprzez analizę literatury przedmiotu oraz sposobów wykorzystania sztucznej inteligencji w dziennikarstwie – wykazanie, że technologia AI może być źródłem deantropocentryzmu dziennikarza. Zastosowano metodę analityczno-opisową i syntetyczną. Uzyskane wnioski pozwalają na częściowe potwierdzenie przyjętej we wprowadzeniu hipotezy badawczej zakładającej, że zastosowanie technologii AI w dziennikarstwie implikuje zmiany we wszystkich czterech – wyróżnionych przez Ewę Bińczyk – rodzajach antropocentryzmu, kształtując deantropocentryzm dziennikarza. Perspektywa ta oznacza zmianę roli dziennikarza w dziennikarstwie obliczeniowym. Obecnie powstaje dziennikarz hybrydowy, dzielący większość aktywności dziennikarskich z bytami nie-ludzkimi (oprogramowanie, algorytmy, boty społeczne), które obok wykonywania czynności technicznych coraz częściej determinują jakość informacji, pełniąc funkcję gatekeepingu algorytmicznego. Interpretacja wszystkich zagadnień z punktu widzenia człowieka i przez człowieka coraz częściej bywa wypierana przez „interpretację” bytów technologicznych. Do niedawna „wytwory moralne” dziennikarstwa obliczeniowego były pośrednio wytworami programisty – człowieka. Obecnie technologia generatywna GPT-3 zmienia tę perspektywę. Algorytmy uczące się od siebie nie znają kategorii wartości, wiarygodności czy dobra. Zdanie się na działanie bytów nie-ludzkich niesie ze sobą problemy natury fundamentalnej, gdyż oznacza rezygnację z antropocentryzmu dziennikarza.

The family is one of the most basic, yet important gifts that God has given us. The Christian family constitutes a specific revelation on the interior life of God in the Divine Trinity and realization of ecclesial communion, and for this reason it can and should be called the domestic Church, agent and object of the work of evangelization in service to the Kingdom of God. This article presents an evolution of the concept of domestic Church and tries to indicate its future perspectives. It highlights the many deep ties that bind the Church and the Christian family and establish the family as a domestic Church - “Church in miniature”, so that in its own way the family is a living image/icon and historical representation of the mystery of Church.The little domestic Church, like the greater Church, needs to be constantly and intensely evangelized, which becomes the shared responsibility of all God’s people, each according to his ministry and charism. Without the joyous testimony of married people and families, domestic churches, proclamation, even if done in its proper way, risks being misunderstood or lost in a flurry of words that is characteristic of society today. Catholic families today can build up their own domestic churches and strive to be “islands of Christian life in an unbelieving world” (Catechismo della Chiesa Cattolica 1992, 1655).It should be emphasized that the Church's pastoral intervention in support of the family is an urgent matter. Every effort should be made to strengthen and develop pastoral care for the family, which should be treated as a real matter of priority, in the certainty that future evangelization depends largely on the domestic Church (Giovanni Paolo II. 1981, 65).

Values as tangible and non-tangible valuables for a man or for a group of people constitute the basic element of social reality, in which a person grows up and is formed as a social being. Currently the subject literature frequently refers to a crisis of values, co-existence of many equivalent, mutually exclusive values, as well as to the permissiveness of values. The article is an attempt at presenting the system of values in eighth-form primary school students. It is about answering the question whether the values are arranged in certain more general models and what sort of models are these? The study was performed with the use of an original online questionnaire (CAWI) completed in an auditorium between 1st October 2018 and 12th January 2019. The examined trial group (array) consisted of 70 185 school students from the area of Poland. Then the respondents were voted-off to the number, which is representative in the scale of the country—8530 students, from among whom the eighth-formers were represented by 1986 respondents. The study results allow to find that the main aims in the lives of the respondents are arranged in a hierarchy of values, determined by such features as gender, the family’s financial situation, degree of religious commitment, size of the place of residence. Besiders, the living goals of the examinees can be reduced to a smaller number of groups that can be called the groups of values. Thus, in the system of values important for the young generation there are ethical, consumerist-material and hedonist values, but also family, socio-metrical, socially desirable, religious and perfectionist-vital values.