most important of these include: Szkice etyczne (1953), Formale Logik (1956), A history of formal logic (1961), The logic of religion (1965), Sto zabobonów. Krótki filozoficzny słownik zabobonów (1987), Marksizm – leninizm. Nauka czy wiara? (1988),Współczesne metody myślenia (1992), Zarys historii filozofii (1993) and Lewicę, religię, sowietologię (1996). Bocheński had his own reflections and theories regarding the nation, based on the concepts of Fr Woroniecki, and not limited to only the issues of language, culture or ideology, but also to the whole sphere of emotions and axiology. His views in these matters corresponded with the traditions of Polish national thought, which placed emphasis on biological, economic and cultural development as a prerequisite in the struggle for independence, which only then could be followed by the building of the actual state. Patriotism, in his opinion, should not be withdrawn, but offensive in so far as the nation’s potential permitted. In this respect, he was both a militarist and a positivist, convinced, similarly to his brother Alexander, that the Poles had to face a long and arduous education in overcoming their much accumulated shortcomings. Bocheński criticised Marxism from the philosophical point of view as a closed system of thought, misinterpreting interpersonal relations through a false belief in the existence of a ‘scientific worldview’, which was by definition anti-Christian and especially dangerous as an instrument of Soviet imperial politics and propaganda. Hence, he fought Marxism by all possible means, for instance, by taking part in the 1950s trial of the German Communist Party by the Federal Constitutional Court in Karlsruhe, which led to its banning. He also criticised Marxism from an economic standpoint by creating his own philosophy of entrepreneurship as a phenomenon conditioned by various human factors, which could not be explained by a closed theory. The Dominican was not only an outstanding scholar of Thomism, but also its ardent supporter, being particularly attached to Thomistic concepts of pluralism and its consequent concepts of personalism, especially in the interpretation of Jacques Maritain, as expressed in his text published in Znak, Polish People’s Republic [sic] (I. Bocheński, ‘ABC tomizmu’, Znak, 1950, No. 2, pp. 89–126). Bocheński’s personalism did not, however, mean the absolutization of the idea of being able to implement Christianity in every political system, or that every political system was compatible with Christianity. Therefore, he did not agree with the Poles who in the 1940s and 50s supported of Emmanuel Mounier’s