W artykule zastosowano Ingardena pojęcie „systemu względnie izolowanego,” aby sformułować fenomenologię architektury podkreślającą sposób, w jaki granica struktury i otwory w niej definiują „wnętrze” i „zewnętrze” i regulują przepływ między nimi. Podejście to porównane jest z myślą Norberga-Schulza. Zaletą podejścia ingardenowskiego są, m.in., zgodność z biomimetycznym wynajdowaniem formy i nowe spojrzenie w przyszłe praktyki architektoniczne, które będą coraz bardziej „posthumanizowane.”

This article analyzes the key characteristics of Olga Tokarczuk's fiction, whose structure appears to embody the epistemological metaphor of a network of fungal threads (mycelium). The article attempts to demonstrate that throughout her fictional world this non-binary principle integrates the whole and the fragment, identity politics and the politics of becoming, life and death, the personal and the impersonal, words and actions. The roots of the approach must be sought in the posthuman(ist) imagination, the influence of which in Tokarczuk's writing can be traced back to the 1990s, rather than her indebtedness to the aesthetic theories of postmodernism.

This article analyzes the subconscious fears and anxieties connected with loneliness, low self-esteem, all kinds of frustrations, a sense of being trapped in a bizarre reality or being pushed to transgress (i.e. to cross the border between life and death, between the human and the animal, or getting exposed to new technologies or forms of religion) in Olga Tokarczuk's Opowiadania bizarne [ Bizarre Stories]. The resulting emotional volatility gives rise to questions about one own's identity and one's place in a world beyond control. At the same time the manifold fears and anxieties impose on one a Manichean, dualistic perception of an incurably weird (bizarre) reality. So in Opowiadania bizarne we are constantly reminded of man's arrogance in his relations with the earth's ecosystem, the destructive nature of his subconscious mind, the dangers of new technologies and the corrosive effects of postsecularism.