What can't you talk about in Poland? The truth the media is silent about – Jan Pospieszalski

Pospieszalski cites the murder of an American activist ("crazy Kirk"), who invited people to debate and was killed – this is an example that giving up conversation leads to violence. He stresses that even when the media accused him of bias, he never denied a voice to guests with different views, as long as they approached the conversation honestly. In his opinion, the attitude of "I won't hurt you with the truth" is a madhouse that paralyzes public debate and science.

He talks about studies at American universities where the majority of students decided that a lecturer should not present the truth if it might violate someone's well‑being – he compares it to a "madhouse" where, for example, flat‑Earth supporters block the teaching of Copernicus. In his opinion, the "snowflake" generation is so unresilient that it demands censorship itself. This phenomenon leads to the self‑paralysis of entire societies.

Pospieszalski, coming from a family of nine siblings, recounts that as a child he was selfish – he fought for his mother's attention. But it was precisely these frictions, shared games, the necessity of sharing and cooperation that produced competencies that only children lack today. He cites an anecdote about his son, who, after two older children left for the countryside, stated that he didn't rest because the youngest daughter demanded the parents' attention, whereas normally the siblings occupy each other. He also describes contemporary large families (e.g., the Elbanowskis with 11 children) – he sees the same healthy mechanisms in them. In contrast, he tells the story of a friend Dorota, who worked for wealthy German families: the third generation of heirs, despite enormous fortunes, was spoiled, without ambition, on medication, and without lasting relationships – because from childhood they got everything without effort.

A story about a Krakow girl who, during the pandemic, met a trans person preparing her for exams – this person pulled her into an affirming environment. The girl, to get a diagnosis, lied in the interview ("since childhood I played with cars"), and the clinic didn't check this or contact the family. Pospieszalski advises parents to be vigilant: know the child's friends, talk about what they watch online, don't be afraid to set boundaries, and in case of doubt seek independent psychological help.

Pospieszalski refers to countries where police at 6 a.m. take people "guilty" of hate speech from their homes and electronics are confiscated. In Poland in 2021, services visited an elderly woman for a post about Jerzy Owsiak. He believes that behind the word "regulation" come bans, and with the current government ("irresponsible people") this tool would be used against the opposition. Therefore, instead of banning, one must "talk" – which is his motto.

Pospieszalski emphasizes that NIK showed PLN 20 billion in mismanagement, including PLN 900 million on unnecessary field hospitals and PLN 115 million on campaigns with influencers. He cites data: in 2017, the number of reported flu infections was higher than the total number of COVID‑19 and flu infections in 2020, suggesting that in 2020‑2021 a huge part of positive PCR tests came from flu, not SARS‑CoV‑2. He points out that the WHO changed the definition of a pandemic – instead of the number of deaths per 100,000 inhabitants, a "critical group of infections" tested with a nasal swab at an inflated number of PCR cycles was enough. He refers to a journalistic investigation by Politico (7 months of work), which revealed that the pandemic strategy was developed by four organizations funded by the Bill and Melinda Gates Foundation: CEPI, GAVI, Wellcome Trust, and the Gates Foundation itself. He adds that the European Commission negotiated vaccine orders via SMS (including 1.8 billion doses in the last series), and Pfizer concealed side effects. He concludes that there was no real pandemic, and the "death toll" is the result of panic and negligence.

Pospieszalski describes two cases. The first – Magdalena, who at about 20 experienced sexual violence; without support, she found a forum online and decided that the cause of the drama was her female attractiveness. The system did not examine the trauma: a psychiatrist, sexologist, endocrinologist, and court expert unreflectively confirmed her need for sex change. She underwent a mastectomy, later amputation of organs below the waist, after years in court she regained her female PESEL, but physically she is irreversibly mutilated. The second case is a talented Krakow girl who, during the pandemic, immersed herself in social media, met a trans person preparing her for art exams, and was drawn into the environment. In the clinic, without an environmental interview and contact with the family, her new identity was affirmed. She began social transition, obtained hormones illegally, then prescribed; in the background, a hereditary cancer disease activated. Pospieszalski concludes that medicine "abdicated from caring for the patient," and gender ideology replaced sound science.

Pospieszalski explains the difference: the menorah (7 branches) is a synagogue candelabra associated with temple worship, while the chanukiah (9 branches) commemorates the Maccabean times and has a more historical character, although it is also revered. Under the extinguished candelabra stood a portrait of Menachem Mendel Schneerson, the "Messiah from Brooklyn," leader of the Hasidic group Chabad‑Lubavitch. This movement, according to Pospieszalski, preaches racist views, including the superiority of Jewish souls. And that's why Braun spoke of a "racist symbol." For most Poles, the chanukiah was confused with the menorah, so the act looked like an attack on religion. Pospieszalski states that in the Polish parliament there should be no symbols of any sect, and the state should monitor Chabad's activities.

Joseph Daniel Unwin in the 1930s analyzed 80 pre‑civilization cultures (from Micronesia to the Samoan islands). In his book "Sex and Culture," he described the relationship between sexual regulations and developmental dynamics. He concluded: where premarital chastity and monogamous, faithful marriage were in force, cultures developed and reached a high level of organization. Where these principles were abandoned – they collapsed. Moreover, when same‑sex relationships were allowed in a given culture, degradation occurred much faster. Unwin himself was a declared atheist and admitted that the results surprised him, because he expected confirmation of the Freudian thesis that civilization is a side effect of suppressing drives (and not moral norms). Pospieszalski adds that the real cause of civilization's development is evangelization, but he cites Unwin to show that even without religious assumptions, empiricism points to the beneficence of monogamy.