A man tirelessly looks for answers to numerous questions about deep ontological problems concerning the meaning of life, fundamental reasons or the last things. The aim of the article is to build a theoretical base, on the basis of which one will have opportunity to ask yet further questions, which are relevant in relation to human existence especially for philosophers. The genius requires a huge commitment to get to it. It also involves an internal declaration of continuous self-improvement. Contrary to (...) the philosophers of the era of modernism, I believe that to a greater or lesser extent, every person can potentially be genuine and great. After all in the mechanism and in the specific rhythm of tape improvement of the product as well as in the fiery ideas contemplated by the people of philosophy and art we can find passion for life and creativity People as such do not live in strictly defined internal boundaries and therefore they can constantly develop. If a wider group of philosophers can be interested in the concept of philosophy which is open to current human problems, interested primarily in other people (also in the sense of their huge diversity), then the goal of this essay will eventually be achieved. From the perspective of the possibility of a sense of job satisfaction it does not matter whether someone cooks well or paints beautifully. Everybody can equally develop in the essential sense of self-improvement. The scientific aspirations of the approach to this philosophical problem are fortunately unable to hide the values of human work in general, and especially the work done on oneself, overcoming one's own prejudices and going beyond the previously established conventions. It is only the acquisition of the ability to play freely with what is given to an existence that gives a man the chance to free himself from the shackles of restrictions existing on many levels of culture, religion or art. (shrink)

The purpose of the text is to make some reconnaissance in the area of title "districts of metaphor" as well as reference to the unsolvable problems which are implied by a metaphorical mystery of metaphysical expressions. Thy are the order of the day in the main currents of philosophy. Starting from the rhetorical tradition of metaphor and of terms additional related with it, I gradually illustrate what involves its post-rhetorical tradition. I show that philosophical symbolism derives from Aristotle’s hermeneutics, which (...) becomes a gateway for understanding the mystery of metaphor. Like browsing in themselves mirrors, it grows also from simple phrases in complex sentences. In semantic sense, while the symbol has many meanings, the metaphor has a double meaning. It is not however limited by this matter, because in some sense, it has broader content than a symbol, as it introduces into language meanings that in the symbol are only internal. We also encounter reflective metaphors in our everyday speech and in the attempts of associative penetration into other people's expression. Conceptual decoding of metaphors is common for users of language. On the other hand, there are specific districts of metaphorical expressions, which are reserved for poetic metaphors. Noteworthy are also the very unobvious contexts of metaphor in which the authors do not talk about this linguistic phenomenon directly. Declarative answer to the question whether the metaphor is a simply ornament of discourse or rather a mirror of the soul, is not possible too. Perhaps the metaphor as such includes the both variants. One must consider that being an ornament of speech or writing does not rule out it is also something more than just decoration. It wonders, bothers, disquiet, returning us into our souls. It is also like the unifying soul of all people – in cognitive sense. (shrink)