They are linked to many issues in the economic, political, and social sciences. Their role in the changing world cannot be overestimated. Their significance, though unlikely to wane, will nonetheless be changing. What are “public goods” and what is their future?

Good practices in the creation of the Commune Revitalization Program – cooperation between the University of Adam Mickiewicz and the City of Kalisz, The entry of the Revitalization Act on November 18, 2015 enabled municipalities to efficiently plan and conduct the process of moving degraded areas out of the crisis. The Act introduced key regulations affecting the programming of revitalization in Poland. One of the most important instruments is the Municipal Revitalization Program. In order to be able to fully use the potential of this document, we should look for solutions that allow creating the most comprehensive solutions. One of the examples of such activities is cooperation between the university and the local government. Thanks to this combination of practical knowledge of officials with theoretical knowledge of academic experts, we can say that it is a project unique in the country. It is also unique due to the fact that spatial economy students who actively participated in the document creation process were included in the work. The aim of the work is to present the course of the cooperation process of the University of Adam Mickiewicz with the Office during the preparation of the Municipal Revitalization Program for the city of Kalisz and showing the role that the students included in the project played in this project

The article is an attempt to present circumstances that nowadays determine negotiating, conclusion and performance of a multimodal transport contract in Poland. Author focuses in particular on parties’ approach, their business and legal conscience in this respect, as well as their decisions’ practical consequences. Doctrinal aspects of a multimodal transport contract are taken into account only as long as it is essential in examining the most common practices of the parties to the contract. Due to particular character of this publication, the method of author’s views presentation is as brief as possible.

The article offers a presentation of one of the most influential currents in contemporary Marxism. The author claims that the vitality of Marxism comes from its ability to conceptualize ongoing transformations of capitalism, mainly the new forms of productions and appropriation of social wealth. The latter day Marxists propose a materialistic theory of common good. Its main concepts (primitive accumulation, enclosure of the common fields, productive labor and re-productive labor) are of Marxian origin, but they acquire a new sense in the new context. These reinterpretations are inspired by three basic philosophical and political sources: post-operaism, radical geography and bottom-to-top history. The article analyzes the connections between these concepts and the Marxism of common good.

This new edition of the code has been prepared by the Commission for Research Integrity and approved by the General Assemby of the Polish Academy of Sciences in June 2020. Good research practices are presented in the context of data management; research environment; training, supervision and mentorship; research procedures; safeguards; collaborative working; publication; reviewing and evaluation; conflict of interest (CoI). It is now recommended that each scientist file an annual declaration of CoI while the possible need for its addressing will be determined by the leaders of academic/scientific institutions. Violations of research integrity are briefly presented as well as dealing with those violations as well as with allegations of misconduct.

The article presents the phenomenon of increasing sharing in-formations for free on the Internet and the contemporary development of gift economy in the form of a movement most often called cybercommunism. The article points out two basic attitudes in treating information. According to the first one, information should be treated as a commodity to which property rights can be attributed and which is subject to market play. This involves such issues as copyright, fees, licenses and other ways of protecting the interests of market players. The second attitude is to treat valuable information as a common good, often with a moral imperative to share it (to varying degrees Open Source and Open Acces, the idea of copyleft, DIY, P2P network, YouTube, The Pirate Bay domain etc.). Since every concept or movement proclaiming a community of goods is called communism (in a broader sense of the word, in a narrower sense it is a specific political system, e.g. the Soviet Union), today we are dealing with digital communism on the Internet. Some researchers (Firer-Blaess, Fuchs) point to Wikipedia as an example. The Internet encyclopedia operates on the basis of principles that go beyond the capitalist way of production and represent an informational-communist way of production: in the subjective dimension, it is a cooperative work and in the objective dimension, a shared ownership of the means of production. The text also presents the division of ethics into an abstract and concrete one, applied to the behaviour of network users. If someone within the framework of an abstract ethics preaches the principle of “You will not pirate.” (copying and distributing illegally) is a corresponding principle of specific ethics that says “You will not pirate unless O1 or O2...or he.” In practice, concrete ethics push many Internet users to treat Internet resources as a common good, from which everyone can draw according to their own needs. Digital communism can be treated, on the one hand, as a partially implemented idea and, on the other, as a postulate. From an axiological point of view, this postulate would be connected with the Internet implementation of equality (access to resources for everyone) and freedom (access to all information).

This article is an attempt to identify the essence of new positivism, described by Ludwik Ehrlich as a method of interpretation of international law. The evolution of his views on international law is examined with respect to the place of this method from the beginning of 1920s until his retirement in 1961. The article expounds on both the theoretical and methodological aspects of new positivism, according to which judicial decisions should be taken into account in addition to international treaties and customs for the determination of international law. The question of the obligatory force of international law is discussed as being related to the principle of good faith, which is at the core of Ehrlich’s views on international law. The article offers suggestions on how the method of new positivism might be used and what tasks it can fulfil today. It also makes an attempt to critically analyse Ehrlich’s method and to characterize it both in general and in the context of the theory of international law.

The article deals with one of the most pressing topics in bioethics, namely the attitude to abortion. The author focuses on the interpretation of this practice as a kind of conflict between a woman and the fetus that she gestates (this conflict concerns women’s rights and duties to the fetus, its interests, and the moral status of the fetus in general). Considering several variants of arguments which protect women’s right to abortion (primarily utilitarian arguments based on analogy), the author tries to identify the structure of argumentation. Finally, she presents her own argument against the practice of terminating pregnancy.

This article is an attempt to look at how individual freedom is realized in the world of consumption. Consumer freedom understood as a social relationship – and not for example as a gift received from God and the ability to make independent choices between good and evil according to one’s free will – is not a given once and for all. In the case of consumer freedom, some people have this type of freedom, while others are deprived of it, which often results in moral evil. Freedom in a world where ‘a menu replaces the Decalogue’ is first and foremost a freedom to consume, a freedom of those who have the appropriate material means to make use of them. Therefore, it is not a gift given once and for all, but it requires from us – free consumers – constant activity in acquiring funds that allow us to meet the needs of ownership. It only pretends to be accompanied by freedom of choice but in fact is not. Freedom in the world of consumption is implemented mainly in the sphere of everyday life practice and it does not constitute the implementation of any lofty philosophical ideas. It is an impoverished form without proper theoretical foundation. The problem is whether in the world of consumption there is any freedom at all. Unfortunately, most often we only have an illusion of freedom, because choosing to participate in it (more or less consciously), we agree to its prevailing rights. One of the most important rights in the domain of consumption implying is freedom of consumption, or ironically speaking, the free-dom to choose between Coca Cola and Pepsi. But even in its narrow application consumer freedom does not seem to realize any moral good. It is true that various attempts are being made to codify the ethical activity of consumers, traders, producers, etc., but this has nothing to do with the real moral dimension of actions, concerning instead instrumental and performative aspects of those actions by sustaining unreflective choice automatisms.

The Christian vision of love, so deeply personalistic and clearly emphasizing that the love of God and the love of neighbour cannot be opposed, has to take the social na-ture of man into account. If love is the centre of the Christian life and also points to the specificity of its vocation and mission, then it is impossible to imagine that this funda-mental life perspective does not find the right expression in relation to social life. This love should be expressed in a number of social attitudes, especially in those which are considered fundamental principles of social life. The ability to enact the principles of love is important in everyday social life. It involves multiple specific attitudes. This paper discusses – in the light of the encyclical Deus Caritas Est and Caritas in veritate by Pope Benedict XVI - the issue of love in three aspects: love in micro-relations, love and justice in macro-relations and love as a common good in macro-relations.