This article presents the findings of a qualitative study of family practices used to regulate digital media use among adolescents aged 12–14 in Poland. The study examined: (1) the parenting styles, types of parental mediation, and parenting practices preferred by parents in relation to digital media use; (2) the establishment, negotiation, maintenance, and enforcement of household rules; and (3) the role of app and device features in supporting or disrupting family agreements. The qualitative study involved 47 purposively selected parents in Poland. Data were collected through semi-structured interviews and analysed thematically. The analysis was supplemented with theory-driven coding based on established categories of parenting styles and types of parental mediation. An authoritative parenting style was identified most frequently in the accounts analysed (n = 24), often in combination with instructive or restrictive mediation. Parents’ accounts suggested that the durability and effectiveness of household rules depended not only on the existence of restrictions, but also on how those restrictions were explained, consistently applied, modelled by parents, made open to renegotiation, and followed by relational repair after conflict. The findings also revealed tensions between parental protection and control, on the one hand, and adolescents’ needs for autonomy, privacy, and peer involvement, on the other. App and device features—such as autoplay, infinite scrolling, streaks, time-limited rewards, and notifications—were described as making disengagement more difficult and undermining compliance with previously negotiated rules.
The purpose of this work is to reveal the content of the structural conception of axiological culture, which the author considers to be a methodological basis for the contemporary pedagogical research. The first part of the article indicates that despite active attention from contemporary researchers to the phenomenon of axiological culture, it remains poorly studied. The second part focuses particular attention on the phenomenon of culture, specifically from the perspective of its structural-functional content. Based on the conducted research, it was concluded that such phenomena as knowledge, consciousness (self-consciousness), a way of thinking and personal cultural development are correlated with this phenomenon, and they can be reasonably considered as elements of the culture structure. The third part of the article presents and substantiates the author’s structural conception of axioculture. In conclusion, it was established, first, that the structural conception of axiological culture represents the corresponding phenomenon as an integral unity of elements, which include axiological knowledge, axiological self-consciousness, modeling life strategies based on values, communication in the context of axiological dialogue, humanistic values, axiological improvement (axiological development), and value intelligence. Second, the structural conception of axiological culture is important from the point of view of experimental diagnostics of the formation of axiological culture, which can be carried out through the analysis of the structural elements of axioculture described in the work and indicators of their manifestation.
In Western civilization, social pluralism constitutes an empirical fact. It may result in the atomization of individuals and the formation of numerous hermetic systems of communication. Pluralism is conditioned by a variety of factors: personal, economic, linguistic, cultural and subcultural, political, ethnic, religious, as well as imaginary. All these forms of differentiation converge at the general level of individual and collective worldviews. In this context, a key social and educational challenge is the construction of community, encompassing the development of a consciousness oriented toward the common good and social inclusion despite differences in worldview. The concept of social inclusion is not limited solely to persons with disabilities, but also encompasses other fundamental forms of diversity, including the plurality of worldviews. This article demonstrates the necessity of transforming the narrow conceptualization of social inclusion – often limited to the context of individuals with disabilities – into a broader framework that accounts for the multiple factors determining social coherence. In the course of the analysis, the concepts of worldview and social inclusion are defined. Within this context, social inclusion is presented as both a primary objective for schools and a significant educational challenge. The research material consists of contemporary German-language discourse within this field.
Increasingly, the literature highlights the importance of passion and its role in individuals’ daily functioning. The present study aimed to examine (1) the relationships between resilience, self-efficacy, and flourishing among teacher education students, and (2) the relationship between self-efficacy and flourishing in this population, both considering the moderating role of passion. A total of 665 students completed the Brief Resilience Coping Scale (BRCS), the Flourishing Scale, the General Self-Efficacy Scale (GSES), and the Passion Self-Report Inventory (ISP). Correlation and moderation analyses were conducted. Statistically significant positive correlations were found between resilience, self-efficacy, and flourishing. The results indicate that passion moderates the relationship between resilience, self-efficacy, and flourishing. A higher level of coping resilience is associated with greater flourishing in participants, and a higher level of self-efficacy is also linked to greater flourishing among teacher education students. This relationship is significant among individuals who have a passion.These findings suggest that passion plays a positively significant role in the lives of future teachers.
This article presents a case study of the fictional character Jamie Miller from the third episode of the TV series Adolescence (2025, Netflix), analysed using the I-Level Classification (ILC) system. which is used to diagnose the level of interpersonal maturity. The analysis is based on Jamie's conversation with a forensic psychologist and indicates that he functions at the third level of the ILC, specifically within the manipulator (pragmatist) subtype. The article also attempts to place the analysis in a broader cultural context and considers the educational and diagnostic value of analysing fictional narratives. The article concludes with a reflection on the influence of contemporary cultural patterns - including toxic masculinity - on the formation of immature and defensive interpersonal attitudes in adolescents.
