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The Church-State relationships in EU Member States are in a process of a radical transformation. This is the result of a rapid political integration and also of the major transformations of the modernity. Religion is still part of the European public space even if, according to modernity premises, it should be only a private matter. According to Max Weber and other authors, secularization diminishes the role of the religion in society. However, these theories are being contested in recent years, due to the interpretation of statistical data and to the emergence of fundamentalist religious movements spreading around the world. Consequently, secularization is a tendency and not an "iron law". As regards the current role of the religion, Silvio Ferrari developed the theory according to which there is a common European model. This model does not exist yet, but certainly we live in an era defined by the continuous searching of such a model. There is no European identity without common values. Some of these values, like toleration, do have a profound religious foundation. European integration is based on the action of different actors, including interest groups located in Brussels. The Churches and the religious organizations are also part of this category of actors and they try to be part of a process by which a common space for consultation will emerge.

By analyzing the parliamentary debates of 1866-1867 on foreigners' (notably Jews) requests for naturalization and property rights, this article tries to identify the parliamentarians' answers to the following questions: On what grounds were foreigners accepted as Romanian citizens? How did the parliamentarians define the foreigner? What was required from a foreigner in order to become a citizen? The overall objective is to identify some major themes that preoccupied the representatives of the nation, circumscribed around the primordial character of the "union" and of "nationality", with a special focus on the solutions proposed by the liberals. The argument is that the Parliament, by its vote, instead of granting citizenship rights, merely established the conditions according to which one could become a Romanian. In other words, the Romanian legislators considered it to be of outmost importance to recognize the quality of being a Romanian, that is, a member of an ethnic body, and not to define citizenship as a legal membership. "To be a Romanian" was more of an ethnic belonging, a "given", than citizenship or civic loyalty, defined through political and civic rights. It seems that citizenship was crushed by the primordial character of ethnic loyalty and by the weight of the state as expression and guarantor of the Romanian nation. In engaging the parliamentary debates about naturalization, the article attempts, first, to draw more nuanced conclusions about the lately much-debated character of citizenship in Romania and Eastern Europe during the mid-19th century. And second, such an analysis may provide a better understanding of the nature of political representation during the same period.

The image of the European culture is given by the association of the concepts people – culture – history – territory, which provides certain local features. From this relation, we identify a cultural area with local, regional and national features beyond a certain European culture. Thus, we identify at least two cultural identity constructions on the European level: a culture of cultures, that is a cultural area with a particular, local, regional and national strong identity, or a cultural archipelago, that is a common yet disrupted cultural area. Whatever the perspective, the existence of a European cultural area cannot be denied, although one may speak of diversity or of "disrupted continuity".
The paper is a survey on the European cultural space in two aspects: 1. Europe with internal cultural border areas; 2. Europe as external cultural-identity border area. From a methodological point of view, we have to point out that despite the two-levelled approach the two conceptual constructions do not exclude each other: the concept of "culture of cultures" designs both a particular and a general identity area. The specific of the European culture is provided precisely by diversity and multiculturalism as means of expression on local, regional, or national levels. Consequently, the European cultural area is an area with a strong identity on both particular and general levels.

What are our possibilities for removing our virtual presence from just being there for production of signs and meanings? What are the conditions under which we can benefit from the experience of being fully present in our identity on virtual platforms and stay connected with others? Social media seems to be an opportunity for this, but it happens the exact opposite: we just become a sign for our identity. Communicating our fictional selfs and meanings with others, however, gives a presence to this sign of identity. Meaning effects and presence effects (Gumbrecht) are inseparable from each other.

This paper analyses some basic questions and gives a review of literature so further the ways in which media-practices are mapped and the impact of media usage on our identity-constructions, on our relationships with others and on our reflection of the world we live in can be researched in the terms of this project.

The present study follows the relationship between the employer brand identity of Romanian IT companies and the employee expectations of the workforce employed in the IT sector. The expectations of employees interested in the Romanian IT sector were summarized on the basis of a review of the international and Romanian literature. The examination of the employer brand identity of Romanian IT companies was based on a combined content analysis of the websites of 110 Romanian IT companies. Based on the analysis, it can be concluded that the talented workforce is looking for a job where its employee expectations are met to the greatest extent. Results also show that almost half of the Romanian IT companies barely take into account employee needs from different segments of the workforce. The study can be a starting point for brand managers working on employer brand design and development in the IT sector.

Domestic and international research reveal the following fact: sometimes there are false identity parades behind justizmord cases. So, there is a crucial meaning of the legally and criminalistically correct implementation of the proofing act. In the light of this, the study examines its types, delimitation from confrontation, criteria, and tactical requirements.

Cultural heritage represents an essential component of human identity, and as a part of of the contemporary world, it has both symbolic and economic value. Cultural heritage is finite and non-renewable though, being endangered due to recent conflicts and due to the way it is perceived. This article analyses how different political regimes have influenced the way Iraqi and Syrian cultural heritage has been perceived, preserved, protected and even destroyed, starting with internal laws, institutions responsible of heritage administration and the people who led them, in the attempt of demonstrating that continuous attempt to impose a cultural unity can have unwanted consequences.

Cinematography was deliberately organized, financed and oriented towards the purposes of the system and consequently became the most effective element of political and cultural pedagogy. The synchronic correlation between word and image, the power of visual suggestibility, empathy as an emotional response to the actors' performance - all these had immediate effects on the collective imaginary, on the perception of reality as a social and identity-forging project determined by the emergence of the ideological discourse. The Romanian socialist cinematography from the time of Ceauşescu synthesized and systemized a coherent and explicit system of values wherein it integrated the message of literary and other artistic works, of variegated forms of cultural expression, so that Romanian cultural axiology could find new possibilities to stand out in strict dependence to the institutional and optional structures of mass culture. The cinema per se thus became a sort of pedagogy for universal use, rendering the past heroic, as it exacerbated the national ego via the instruments of entertainment. Highly permeated ideologically and quasi entirely subordinated to the Communist cultural policies, the cinema production, carried out because of the appeal to emotions and collective memory, thus became part of the official discourse and orientated its issues, especially after the 11th Congress of RCP, according with the political and ideological interests of the national Communist project. The analysis focuses on the Romanian historical films with subjects and episodes relevant for the ancient and mediaeval history, in relation with the efforts of identity reconstruction, coordinated during the Communist regime in relationship with the project of the socialist nation's building and, after 1989, in relationship with the attempt of reconsolidating, sometimes from a radical perspective, the nationalist mythologies. Socialist patriotism thus incorporated many stereotypes drawn out from the ante-bellum, as well as from the inter-bellum Romanian spirit: the lyric of self-identification expressed by the film soundtrack and by the majestic character of the heroic gestures, the heroic epic obvious in the popular ballad pattern of pre-modern nature, the activist pedagogy specific to all forms of identitarianism. Despite all this ideological infusion, the mythology of Romanian historical films during the Communist nationalist times remains one of a sadistic-masochistic nature, cultivating the fear towards the Other, fatalism, expectation and obedience, all chronic and historicized.

The validity as an essential element of contract is the basis for achieving the economic purpose set out in in it. Without validity there is no legal way to enforce the contractual content. In addition to the identity of the theoretical foundations of the legal institution of validity, significant differences can be observed between Romanian and Hungarian law. Those differences justify the performance of a comparative legal study beside several other specific reasons. The first of the this special reasons is the cross-border economic relations and the Hungarian legal society in Romania, which can play a 'bridge' in this matter. The real need for professional co-operation between members of the same mother tongue lawyers results summaries of the conceptual issues based on comparative legal studies. For theoretical, scientific and practical purposes the study outlines the basic issues of the nullity and avoidance of a contract, the partly different basic positions of the two legal systems, the grounds for annulment and the legal consequences.

This study consists in an analysis of the modern Romanian conservatism's evolution. Starting with the semantic definition of the term "conservative", the author sketches the circumstances of its use in the Romanian political language in the middle of the 19thcentury and later in political practice. The author highlights that in the 50's and the 60's decades of the 19th century there was a great interest in a precise definition of the term in the political vocabulary. It was the time when "conservative" together with its antonym "liberal" were two political terms just entering the political language. Also in Romania, the conservatism defined its identity from the ideas of natural progress, organic evolution, order and legality in the spirit of the ideas of E. Burke, already common in the political imagology of the European conservatism. At the beginning of the 20th century Romanian conservatives continued to use the specific vocabulary and ideas of the former century, trying to unveil the consequences of the forced modernisation of the country, so that later, after the First World War, to disappear as a party from the political stage; conservative doctrine persisted in a fragmentary form in the interwar period.

As a starting point, the study underlines that one cannot speak about a homogenous Slovak nation and politics in the middle of the 19th century; therefore, it gives an overview of the plebeian-middle-class movement, of its system of values, programme, and documents in 1848—1849, 1861, and in the period of the Compromise negotiations. Afterwards, it presents the nobility of Upper Hungary, with a Slovak mother tongue and ethnic feeling, who, according to its identity in the framework of the states, has belonged to the feudal Natio Hungarica. As the narrower focus of the study, the author takes the Slovak perspective and summarizes the ethnic dimensions of the activity of parliaments in 1861 and from 1865 on. The Slovak national movement could not send its own deputy, the interests of the Slavs of northern Hungary thus being represented by Adolf Dobriansky, born as a Ruthenian; however, the Nationalities Law, Art. 1868: XLIV. could be codified rather due to the mentioned Slovak-speaking nobility, standing behind the party of Ferenc Deák. Finally, we are provided a picture of the rival programmes of different newspapers that divided the Slovak public opinion, and in connection with the law we can read about their first reactions and experiences.

This study aims to answer the question whether Christian Orthodoxy can inspire political movements. In so doing we start from the political theories of modernity where the link between Christianity and democracy is central. Our result sounds unexpected: interaction between Orthodoxy and democracy seems to not have a perspective. It is too late for it since most political movements in post-communism do not have the religious identity of their members as criterion. The situation was not different before. As an example the effort of the orthodox theologians and laymen in Romania before the outbreak of the Second World War is quoted here. Almost without an exception all focused and restricted their interest on the question of the nation. Therein we see the principal reason for the above postulated perspective of an orthodox political doctrine until now. On the European level the situation looks also no better. Even the parties, which attribute themselves the Christian values, have at present large difficulties to convey their message. It remains only to hope that the political actors rediscover the social and actively support the Christian ethics in the public area. Only so can democracy be regarded as one of the most important binding forces also under the Christians.