The aim of the article is to reconstruct the cardinal theses and assumptions of the materialistic-dialectical ontology in the post-Stalinist Marxist scientific philosophy, often described as "Eastern Marxism". Basing on the source literature covering the works of the most eminent Polish (Stefan Amsterdamski, Stanisław Butryn, Helena Eilstein, Władysław Krajewski, Jan Such, Wiesław Sztumski and others) and Soviet (Fedosseyev, Konstantinov, Szeptulin, Rubinshtajn, etc.) philosophers which studied the links between dialectical materialism and natural sciences, I claim that postwar Marxist scientism clarifies the concise intuitions of the classics of Marxism regarding the nature and assumptions of dialectical materialism, especially the dialectic of nature. Contrary to the current interpretations of the sources of dogmatism in Marxism as the dominant ontological assumption of dialectical and natural materialism, according to these findings, it turns out that after its post-war modernization, the dialectical ontology was cleared of numerous dogmas and misunderstandings. Moreover, it turns out to be consistent with the general assumptions of the anti-Stalinist Marxist social and political philosophy.

As revolutionary advances in science and technology make the world increasingly complex, initiatives that combine science and art become more important than ever. “Rhizosphere: The Big Network of Small Worlds” is a project that brings together art, science, and technology.

The article The Influence of the Bible on Civilization (The Bible and Natural Sciences) shows us the importance of the Holy Bible in relation to the forming of Western civilization. The Bible is at the foundation of the heritage of European civilization. Written down during the period of almost 1500 years, it contains truths that concern all fields of life, both on the individual and the social level. As a work of literature it had its role, together with the civilization of Ancient Greece, in the origins of sciences. Science and religion are two very important elements of human culture. All reflections on the subject of the genesis of the world have their roots in these two basic aspects of seeing reality. Everything that exists needs an explanation of its origin. Thus the basic question that gave the beginning to philosophy was the question of the human being about himself and about the Universe. The relation of the science of creation, originating from the biblical description showing God as giving existence to everything, came into conflict with the empirical description of the beginning of the Universe and man in it. The questions that Latin civilization took from Greek philosophy and Christianity, based on biblical foundations, were transformed during the course of history to a conflict between science and faith, which began with the Copernican revolution and the Galileo issue. It had its greatest inflammation in the 19th century, as the result of the discoveries in the field of bio- logy, mainly connected with the theory of evolution of C. Darwin. One of the basic aspects of this conflict is the question of the origin of the world, which issue is, so to say, a natural place of meeting of theology with natural sciences. This conflict began as a result of trying to discover the essence of God's message contained in the Bible, by natural sciences. This discovering was an interpretation of the inspired text in relation to the eternal truth and to cultural variables, and also to civilization frames.

The notion of free will, which supports moral responsibility in various accounts of Catholic moral theology, is in a particular way situated at the intersection of theological and non-theological disciplines. Early studies on volition in cognitive neuroscience, inspired by Libet’s experiment (1983), suggested that free will is an illusion because our conscious intentions do not cause corresponding actions: these are initiated beforehand by unconscious brain processes. Although this seems to contradict basic anthropological and ethical assumptions, a closer look at this thesis renders it immature. At the same time, new developments in the multidisciplinary science of human volition draw attention to several aspects of freedom and agency that may be central to the way people take action and control their lives. The implications of this research may provoke some reformulations on the side of theological ethics. They may also point to certain schools and traditions, such as Christian virtue ethics, as theologically preferable.