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Presented paper is considered as the third and final part of a series dedicated to understanding of language in selected works of Francis Bacon and Johannes Amos Comenius. The first section is of a comparative nature followed by the second section on Swift's idea of an academy for the reform/correction of English language reflecting at least indirect influence of Bacon's idea of learned society. Final section is dedicated to a new observation about similarity of late Comenius' ideas of Latin college with the ones of Dr Thomas Sheridan, the 18th century Irish schoolmaster, philosopher and linguist from Dublin, entitled "the second Solomon" by Jonathan Swift.

The aim of this study is to proof the hypothesis that virtual art may be considered to be a provider of a specific form of synesthetic experience and that weak synesthesia serve as a basis for artistic practice. These assumptions are based on the thought that synesthetic experience evoked by a piece of art (especially by multisenzoric installations, but not only by those) and experience of a synesthetes are connected by one basic element, which is creating new connections between the senses, evoking and stimulation of one of these senses by acting on another - therefore their cooperation. Based on the analysis of the practical examples of current virtual artwork it will be shown that virtual art can provide synesthetic experience even for non-synesthetes - thanks to its binary code-based constitution, which allows the translation among different types of media. At the theoretical level, it will be proved that weak form of synesthesia can truly be considered to be the basis of artistic practice of virtual art, for the multimedial character of virtual art shows structural matchings with synesthesia.

This paper point out the problem of how much it is currently meaningful to distinguish between natural sciences, social sciences and humanities. The following questions will be raised: What is the difference between the humanities and the social sciences? Is it possible to keep a sharp demarcation between the humanities and the natural sciences and their methods? What justifies a system of statements to call itself "science"? Is "quantitative death" a necessary fate of the humanities, or is it on the contrary possible - in addition to hi-tech successful natural sciences - to consider humanities as an indispensable know-how for the survival of human society? Answers to these questions will be based on Max Weber's definition of the social sciences, classical hermeneutic's demand for autonomy of the methods of the humanities, Hans-Georg Gadamer's universal hermeneutic, neopositivists' scientist proposal, and finally on Hans Albert's solution of the problem of value neutrality of science.

The opening section briefly examines Popper's theory of demarcation and his views on inductive methods, the role of metaphysics in science, and falsification. Upon publication the work of this Viennese philosopher met a wide range of reactions, from partial modifications to proposals of new theories inspired by his work to complete dismissal. The main lines of critical argument against Popper's doctrine will be outlined here: I will argue that his complete rejection of inductive methodology is unjustified and will call for its partial acceptance in science. I will also challenge the shortcomings of Popper's idea of falsifiability and his demarcation criterion, the limited suitability of which will be demonstrated with typical examples of "pseudoscience" such as psychoanalysis and astrology. The last section proposes a moderate approach in the induction-deduction debate. In closing I will assess the practical value of Popper's theories in today's science.

In Nietzsche's thought the criticism of the concept of ego occupies a dominant position. In Nietzsche's philosophy, the ego-both as a moral and as an epistemological subject--has received a serious criticism. Nietzsche views that the concept of ego, reason and consciousness have resulted from the breakup of human existence from a more natural state - a state in which instinctual activity dominated the human life. Nietzsche's concept of ego is closely related to his understanding of human instincts. The following article is an attempt to see the connection between the concept of ego and human instincts in Nietzsche's philosophy.

According to Hayek, false individualism postulates the existence of isolated or self-contained individuals whereas the true one starts from men whose whole nature and character is determined by their existence in society. Apart from such form of false individualism as "constructivist rationalism" described by Hayek there exist various other forms of it, namely irrationalistic false individualism (which can be found in all versions of existentialism) and especially that form of false individualism which is a necessary consequence of post-modernism with its basic creed ANTHROPOS METRON PANTON.