In the book The Work of Music and the Problem of Its Identity Roman Ingarden presented multi‑sided conception of the work of music. The crucial problems of this book are of ontological character and they concern the ontic category and the essence of the music composition. In the present article, Ingarden’s conception is criticized internally and externally. At first, Ingarden’s conception is analyzed from the point of view of his own assumptions. Then, the very assumptions are revised. Ingarden bases his investigation on the elitist analytic corpus (he considers only outstanding works of Western Music) and employs liberal ontological assumptions (he allows many different categories of objects). With these assumptions in place, Ingarden reaches his solution, namely that the work of music is a schematic, purely intentional object. This seems optimal. The perspective changes, if we go beyond the elitist corpus or accept more restrictive ontological assumptions.

The function of a new estimation procedure of long-term noise indicators is considered in this study. New possibilities are related to the stochastic modelling of the control data formation mechanism. Assuming the mathematical formalism based on the adaptive model of exponential smoothing of control data, the need of controlling at each estimation stage of long-term noise indicators, the adherence to the model assumptions is formulated. The procedure of its realisation is described in the paper. The tracking signal method referred to the tested errors of the assumed model was applied. The ratio of the sum of model errors in relation to the average absolute error, generated by the assumed approximation, was selected as the representative of the tracking signal. Conditions for the acceptation of the model assumption were defined. The analysis of functionality of the developed solution was illustrated by the results of a continuous noise monitoring recorded at one of the main arteries in Kraków.

Although the COVID-19 vaccine has been recommended as the safer and more effective prevention for COVID-19 disease relative to other alternative medications, yet across the globe, many people are resistant to receiving it. Setting out to explain such a paradox, we conducted an online survey among a sample of Indonesians (N = 4758) when the World Health Organisation (WHO) granted authorisations for the clinical trial of various vaccines against COVID-19. The results revealed that participants’ support for theories that the COVID-19 vaccine is invented to harm their nation (i.e., COVID-19 vaccine conspiratorial beliefs) positively corresponded with the perceptions that international collaboration in the COVID-19 vaccine clinical trial is not aligned with their nation’s actual needs (i.e., the perceived assumptive international collaboration) and negative attitudes towards the vaccine. In turn, the perceived assumptive international collaboration was positively related to negative attitudes towards COVID-19 vaccine. We also showed that the positive relationship between COVID-19 vaccine conspiratorial beliefs and the perceived assumptive international collaboration in the vaccine clinical trial was more prominent among participants who were strongly resistant to take vaccines supplied by other countries due to national pride (i.e., vaccine national glorification).

Today, there is a growing sense of the need to abandon philosophy or theology in favour of science and the convictions of specialists. The analyses presented by Aristotle and St Thomas in terms of the hierarchy of intellectual virtues allow us to draw attention to the conditions and consequences of these demands. In their view, knowledge grows out of certain principles and presuppositions, the evaluation of which belongs to the virtue of wisdom. The virtue of wisdom has as its object the highest principles, the reaching of which requires special methodological and metaphysical attention. In the case of Christian theology, this wisdom is enriched by faith in what God reveals to man. Faith understood in this way goes beyond natural cognition while at the same time having a strong rational basis of a historical and doctrinal nature. Scientific knowledge devoid of metaphysical reflection, as well as methodically dissociating itself from religious faith, can lead to a lack of awareness of one’s own act of faith in relation to one’s own presuppositions. This can entail unconscious transformations of one’s own scientific assumptions into principles of a universal philosophical nature. This can consequently lead to a misjudgement of all that is beyond the competence and methodology of the sciences.