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This article considers the position of sociology in a nonsociological context, that is, the Czech Agricultural U in Prague. The substance of the paper is a consideration of the role of sociology in relation to rural issues, including their practical dimension as relates to rural development. The background of the paper is constituted by both discussions in the Czech lands & abroad, which address the role & position of sociology & its relation to the lay public, & the question of how (& also if) it is possible to cope with the skepticism of lay people (a skepticism that the authors have experienced in the exercise of their professional activities) in relation to the findings & information provided by sociology. The authors suggest that the possibility exists of presenting non-trivial findings & information for lay people. Sociologists have at their disposal many instruments for mapping the actions & ideas of specific people when investigating such issues. If the results of sociological research are embedded within specific practical measures addressing rural issues, then the chance for social acceptance increases & the project is more likely to be sustainable. In such a situation, sociology is both related to concrete practices & circumstances (the doubts of lay persons about its meaninglessness disappear), yet it also retains its academic discourse, as a part of sociology, as a science. As a reflection of the latter, the article demonstrates the interconnections between general sociology & rural sociology, because of the centrality of the countryside & agriculture in contemporary society.

New social democratic models and anthropocentric ideas significant changes in European formal and informal structures of education, and enhanced new model of educating society. Its essence is in the contexts of a person's (a child and adult) continues learning (formal and informal). Being an inherent part of the educational system, a kindergarten becomes an integral institution for the modern children and parents education. This it's importance in the society as a social-educational institution emerges. New meanings of early childhood and new models of humanistic interactions (adults - children) are enhanced by the development of the democratic society. This makes conditions for parents become equal partners with teachers, and participate in the modern development of educational process in the kindergarten. Changes in the social-educational sphere are significant for the creation of a new image of the kindergarten in the society, making it attractive for the parents and community. Thus a flexible, modern, humanistic, based on democratic values social-educational system of adult education is being created in the kindergarten. Equality of rights and equivalence of parents • -teachers' partnership in the strategic expansion of the child development model enhances creation of not only its new model, but also a model of adult education. The latter becomes an important part of the kindergarten's image. These new social-educational initiatives of the kindergarten give it a proper role in the education of the society, involving parents in the initial education by developing their understanding of social and anthropocentric senses in the educational process. In European (Germany, Great Britain) kindergartens concrete models of adult education (first of all – parents) are being developed. They are adapted to the needs of parents' communities. The new system of system of views of the participants of social-educational process could make the creation of the modern kindergarten possible by taking into consideration global changes for the open society.

New social democratic models and anthropocentric ideas significant changes in European formal and informal structures of education, and enhanced new model of educating society. Its essence is in the contexts of a person's (a child and adult) continues learning (formal and informal). Being an inherent part of the educational system, a kindergarten becomes an integral institution for the modern children and parents education. This it's importance in the society as a social-educational institution emerges. New meanings of early childhood and new models of humanistic interactions (adults - children) are enhanced by the development of the democratic society. This makes conditions for parents become equal partners with teachers, and participate in the modern development of educational process in the kindergarten. Changes in the social-educational sphere are significant for the creation of a new image of the kindergarten in the society, making it attractive for the parents and community. Thus a flexible, modern, humanistic, based on democratic values social-educational system of adult education is being created in the kindergarten. Equality of rights and equivalence of parents • -teachers' partnership in the strategic expansion of the child development model enhances creation of not only its new model, but also a model of adult education. The latter becomes an important part of the kindergarten's image. These new social-educational initiatives of the kindergarten give it a proper role in the education of the society, involving parents in the initial education by developing their understanding of social and anthropocentric senses in the educational process. In European (Germany, Great Britain) kindergartens concrete models of adult education (first of all – parents) are being developed. They are adapted to the needs of parents' communities. The new system of system of views of the participants of social-educational process could make the creation of the modern kindergarten possible by taking into consideration global changes for the open society.

European cultural dimensions. This implies: developing a Europe of knowledge, strengthening of stable, peaceful and democratic societies; enhancing mobility in employment and study; implementing the Bologna Magna Charta Universitatum 1988. In short the Declaration focuses on the promotion of co-operation and international competitiveness of European higher education. There are expectations of national reforms: the changes in two-tier degree structures, shorter first degrees, bridges between university and non-university sectors and external evaluation. At the institutional level, the reforms should also be considered to shape the curriculum development and evaluations (mare professionally relevant, more international and mare multidisciplinary). The article focuses on the universities role to facilitate study and labour mobility. Identifying labour needs calls for a constant update of the curriculum. The question is whether universities should move to professional training instead of providing an academic education. The article is dealing with the difficulties of the implementation of Bologna Declaration: a tension between academic education and professional training, between equality and opportunity, between internationalization and globalisation and etc. Mass higher education and life-long learning cannot be uniform across individuals, communities and countries. Reality is different in many universities, but the changes are needed in many universities too.

European cultural dimensions. This implies: developing a Europe of knowledge, strengthening of stable, peaceful and democratic societies; enhancing mobility in employment and study; implementing the Bologna Magna Charta Universitatum 1988. In short the Declaration focuses on the promotion of co-operation and international competitiveness of European higher education. There are expectations of national reforms: the changes in two-tier degree structures, shorter first degrees, bridges between university and non-university sectors and external evaluation. At the institutional level, the reforms should also be considered to shape the curriculum development and evaluations (mare professionally relevant, more international and mare multidisciplinary). The article focuses on the universities role to facilitate study and labour mobility. Identifying labour needs calls for a constant update of the curriculum. The question is whether universities should move to professional training instead of providing an academic education. The article is dealing with the difficulties of the implementation of Bologna Declaration: a tension between academic education and professional training, between equality and opportunity, between internationalization and globalisation and etc. Mass higher education and life-long learning cannot be uniform across individuals, communities and countries. Reality is different in many universities, but the changes are needed in many universities too.

European cultural dimensions. This implies: developing a Europe of knowledge, strengthening of stable, peaceful and democratic societies; enhancing mobility in employment and study; implementing the Bologna Magna Charta Universitatum 1988. In short the Declaration focuses on the promotion of co-operation and international competitiveness of European higher education. There are expectations of national reforms: the changes in two-tier degree structures, shorter first degrees, bridges between university and non-university sectors and external evaluation. At the institutional level, the reforms should also be considered to shape the curriculum development and evaluations (mare professionally relevant, more international and mare multidisciplinary). The article focuses on the universities role to facilitate study and labour mobility. Identifying labour needs calls for a constant update of the curriculum. The question is whether universities should move to professional training instead of providing an academic education. The article is dealing with the difficulties of the implementation of Bologna Declaration: a tension between academic education and professional training, between equality and opportunity, between internationalization and globalisation and etc. Mass higher education and life-long learning cannot be uniform across individuals, communities and countries. Reality is different in many universities, but the changes are needed in many universities too.

European cultural dimensions. This implies: developing a Europe of knowledge, strengthening of stable, peaceful and democratic societies; enhancing mobility in employment and study; implementing the Bologna Magna Charta Universitatum 1988. In short the Declaration focuses on the promotion of co-operation and international competitiveness of European higher education. There are expectations of national reforms: the changes in two-tier degree structures, shorter first degrees, bridges between university and non-university sectors and external evaluation. At the institutional level, the reforms should also be considered to shape the curriculum development and evaluations (mare professionally relevant, more international and mare multidisciplinary). The article focuses on the universities role to facilitate study and labour mobility. Identifying labour needs calls for a constant update of the curriculum. The question is whether universities should move to professional training instead of providing an academic education. The article is dealing with the difficulties of the implementation of Bologna Declaration: a tension between academic education and professional training, between equality and opportunity, between internationalization and globalisation and etc. Mass higher education and life-long learning cannot be uniform across individuals, communities and countries. Reality is different in many universities, but the changes are needed in many universities too.

In dem Aufsatz wird überdeutlich, daß die Schätzungen der für die NATO-Osterweiterung erforderlichen Kosten eine riesige Spannweite aufweisen. Beim US-Kongreß reicht sie von 60 bis zu 110 Milliarden Dollar, bei der RAND-Corporation von 10 bis zu 110 Milliarden. Demgegenüber kommt eine Gruppe polnischer Analytiker zu erheblich geringeren Zahlen, und es scheint, daß auch das Pentagon wesentlich geringere Schätzungeneinsetzt. Die europäischen Allianz-Mitglieder legen bisher überhaupt keine Kostenschätzungen vor. Offen bleibt auch die Frage, welchen Kostenanteil die NATO-Mitglieder einerseits und die Beitrittskandidaten andererseits übernehmen sollten. Nach Ansicht des Autors wird die militärische Integration ein langwieriger Prozess sein, wobei die neuen Mitliedsstaaten verpflichtet wären, einen erheblichen Teil der Finanzlasten selbst zu übernehmen. (BIOst-Hrs)

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.