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This article analyzes Lucan's epic poem Pharsalia, which acquired the title of an "anti-epic" because of its very open rebellion against the genre traditions. This rebellion here is interpreted as an intentional means of expression, consciously chosen in service of the ideological message of the poem. The construction of the message relies largely on the distortion of the traditional motives of the epic genre – mostly in reference to the Vergilian model, which had become a default framework for all Roman epics written after it. Vergil's Aeneid was employed by the Augustan imperial propaganda as a means of emphasizing the connection of the current government to the Roman past and the idea of rehabilitating the mores maiorum after the failure of the late Republic and the unrest of the civil wars. The Pharsalia, on the other hand, being written under (and, as this article argues, in opposition to) the Neronian government, is a reflection of attitudes shared by the Roman upper classes regarding the failure of the newly established empire. Thus, the author, by employing the tropes of the Vergilian model (but distorting them) and giving his audience the inverted version of these traditional elements (while still staying within the traditional framework), is able to underline the ideological conflict he has with the Augustan pro-imperial propaganda. This article examines two traditional epic tropes: one of the virtuous war and one of the individual virtus on the battlefield. The Vergilian virtuous war turns into a suicidal gesture of the main protagonist – the Roman people. This shows a certain distortion of the Republican understanding of romanitas (the Roman people and the Roman state as a unified organism), later undermined by the individualism of the imperial regime. We also see how the individual virtus (which was a large component of romanitas, too) becomes a grotesque and distorted version of itself. The concept of military loyalty and sacrifice for the collective good turns into a tragic furor and blind allegiance to a power-hungry individual. Thus, the state and the collective good are being sacrificed for the individual good in both cases. This is, for Lucan, the root of the sociopolitical issues of his time – the moral degradation and the erasure of traditional Roman values not just in the government, but also in the Roman society as a whole. This sentiment, it is argued, could reflect the overall rejection of the imperial romanitas and a tendency of returning to the traditional Republican concepts in the Roman society of the time, which is to be understood as a reaction to the political and sociocultural state of Rome under Nero.

This article analyzes Lucan's epic poem Pharsalia, which acquired the title of an "anti-epic" because of its very open rebellion against the genre traditions. This rebellion here is interpreted as an intentional means of expression, consciously chosen in service of the ideological message of the poem. The construction of the message relies largely on the distortion of the traditional motives of the epic genre – mostly in reference to the Vergilian model, which had become a default framework for all Roman epics written after it. Vergil's Aeneid was employed by the Augustan imperial propaganda as a means of emphasizing the connection of the current government to the Roman past and the idea of rehabilitating the mores maiorum after the failure of the late Republic and the unrest of the civil wars. The Pharsalia, on the other hand, being written under (and, as this article argues, in opposition to) the Neronian government, is a reflection of attitudes shared by the Roman upper classes regarding the failure of the newly established empire. Thus, the author, by employing the tropes of the Vergilian model (but distorting them) and giving his audience the inverted version of these traditional elements (while still staying within the traditional framework), is able to underline the ideological conflict he has with the Augustan pro-imperial propaganda. This article examines two traditional epic tropes: one of the virtuous war and one of the individual virtus on the battlefield. The Vergilian virtuous war turns into a suicidal gesture of the main protagonist – the Roman people. This shows a certain distortion of the Republican understanding of romanitas (the Roman people and the Roman state as a unified organism), later undermined by the individualism of the imperial regime. We also see how the individual virtus (which was a large component of romanitas, too) becomes a grotesque and distorted version of itself. The concept of military loyalty and sacrifice for the collective good turns into a tragic furor and blind allegiance to a power-hungry individual. Thus, the state and the collective good are being sacrificed for the individual good in both cases. This is, for Lucan, the root of the sociopolitical issues of his time – the moral degradation and the erasure of traditional Roman values not just in the government, but also in the Roman society as a whole. This sentiment, it is argued, could reflect the overall rejection of the imperial romanitas and a tendency of returning to the traditional Republican concepts in the Roman society of the time, which is to be understood as a reaction to the political and sociocultural state of Rome under Nero.

This article analyzes Lucan's epic poem Pharsalia, which acquired the title of an "anti-epic" because of its very open rebellion against the genre traditions. This rebellion here is interpreted as an intentional means of expression, consciously chosen in service of the ideological message of the poem. The construction of the message relies largely on the distortion of the traditional motives of the epic genre – mostly in reference to the Vergilian model, which had become a default framework for all Roman epics written after it. Vergil's Aeneid was employed by the Augustan imperial propaganda as a means of emphasizing the connection of the current government to the Roman past and the idea of rehabilitating the mores maiorum after the failure of the late Republic and the unrest of the civil wars. The Pharsalia, on the other hand, being written under (and, as this article argues, in opposition to) the Neronian government, is a reflection of attitudes shared by the Roman upper classes regarding the failure of the newly established empire. Thus, the author, by employing the tropes of the Vergilian model (but distorting them) and giving his audience the inverted version of these traditional elements (while still staying within the traditional framework), is able to underline the ideological conflict he has with the Augustan pro-imperial propaganda. This article examines two traditional epic tropes: one of the virtuous war and one of the individual virtus on the battlefield. The Vergilian virtuous war turns into a suicidal gesture of the main protagonist – the Roman people. This shows a certain distortion of the Republican understanding of romanitas (the Roman people and the Roman state as a unified organism), later undermined by the individualism of the imperial regime. We also see how the individual virtus (which was a large component of romanitas, too) becomes a grotesque and distorted version of itself. The concept of military loyalty and sacrifice for the collective good turns into a tragic furor and blind allegiance to a power-hungry individual. Thus, the state and the collective good are being sacrificed for the individual good in both cases. This is, for Lucan, the root of the sociopolitical issues of his time – the moral degradation and the erasure of traditional Roman values not just in the government, but also in the Roman society as a whole. This sentiment, it is argued, could reflect the overall rejection of the imperial romanitas and a tendency of returning to the traditional Republican concepts in the Roman society of the time, which is to be understood as a reaction to the political and sociocultural state of Rome under Nero.

This article analyzes Lucan's epic poem Pharsalia, which acquired the title of an "anti-epic" because of its very open rebellion against the genre traditions. This rebellion here is interpreted as an intentional means of expression, consciously chosen in service of the ideological message of the poem. The construction of the message relies largely on the distortion of the traditional motives of the epic genre – mostly in reference to the Vergilian model, which had become a default framework for all Roman epics written after it. Vergil's Aeneid was employed by the Augustan imperial propaganda as a means of emphasizing the connection of the current government to the Roman past and the idea of rehabilitating the mores maiorum after the failure of the late Republic and the unrest of the civil wars. The Pharsalia, on the other hand, being written under (and, as this article argues, in opposition to) the Neronian government, is a reflection of attitudes shared by the Roman upper classes regarding the failure of the newly established empire. Thus, the author, by employing the tropes of the Vergilian model (but distorting them) and giving his audience the inverted version of these traditional elements (while still staying within the traditional framework), is able to underline the ideological conflict he has with the Augustan pro-imperial propaganda. This article examines two traditional epic tropes: one of the virtuous war and one of the individual virtus on the battlefield. The Vergilian virtuous war turns into a suicidal gesture of the main protagonist – the Roman people. This shows a certain distortion of the Republican understanding of romanitas (the Roman people and the Roman state as a unified organism), later undermined by the individualism of the imperial regime. We also see how the individual virtus (which was a large component of romanitas, too) becomes a grotesque and distorted version of itself. The concept of military loyalty and sacrifice for the collective good turns into a tragic furor and blind allegiance to a power-hungry individual. Thus, the state and the collective good are being sacrificed for the individual good in both cases. This is, for Lucan, the root of the sociopolitical issues of his time – the moral degradation and the erasure of traditional Roman values not just in the government, but also in the Roman society as a whole. This sentiment, it is argued, could reflect the overall rejection of the imperial romanitas and a tendency of returning to the traditional Republican concepts in the Roman society of the time, which is to be understood as a reaction to the political and sociocultural state of Rome under Nero.

The article deals with the problem of the social upturn and its arrangement by the means of social culture. Post-industrial society's decentration tendency that is a source for social destruction is analysed. In the context of the modern social theories, the article deals with the conceptions of revolution, alienation, rioting, and others. The article emphasizes the necessity for a new complex discipline - political juvenology for studies on the youth potential to achieve, by means of cultural riots, the new dynamic social stability.

The article deals with the problem of the social upturn and its arrangement by the means of social culture. Post-industrial society's decentration tendency that is a source for social destruction is analysed. In the context of the modern social theories, the article deals with the conceptions of revolution, alienation, rioting, and others. The article emphasizes the necessity for a new complex discipline - political juvenology for studies on the youth potential to achieve, by means of cultural riots, the new dynamic social stability.

The article deals with the problem of the social upturn and its arrangement by the means of social culture. Post-industrial society's decentration tendency that is a source for social destruction is analysed. In the context of the modern social theories, the article deals with the conceptions of revolution, alienation, rioting, and others. The article emphasizes the necessity for a new complex discipline - political juvenology for studies on the youth potential to achieve, by means of cultural riots, the new dynamic social stability.

The article deals with the problem of the social upturn and its arrangement by the means of social culture. Post-industrial society's decentration tendency that is a source for social destruction is analysed. In the context of the modern social theories, the article deals with the conceptions of revolution, alienation, rioting, and others. The article emphasizes the necessity for a new complex discipline - political juvenology for studies on the youth potential to achieve, by means of cultural riots, the new dynamic social stability.

This essay introduces a short analysis of the actuality that is designed to the research of reality of the virtuous education. The essay is dedicated to the educational reality and theoretical urgency of this area. The tendencies appearing in the society are not only due to the social and economic life; they also depend on education in the society, especially on the programs of sexual education applied in educational institutions (schools). In Lithuania after regaining of independence in 1990, more and more destructive social problems, such as spread of sex before marriage, trying to change marriage into cohabitation, cultivating early sexual life can be noticed. The consequences of these destructions are obvious in Lithuania: during ten years period the number of marriages has reduced twice in a year, the number of children born not in a marriage has become four times bigger. "A strong" move towards a limited reproduction has become obvious. In the meantime, moral education in schools, especially its form - sexual education, has become simply impossible. Thus, parents and teachers, as educators are being replaced by other subjects: TV and radio journalists, showmen of discos and other mass events, "heroes" of yards and streets, even the representatives of "shadow" narco and porno business. This article broadly analyzes the urgent problem: evaluation of the USA experience of "Comprehensive Sex Education" and other pedagogic (etiologic) approaches are postulated. It is stated that more social control from government and non-government organizations is needed. It is necessary to apply other educational programs orientated towards cultivating high spirituality and chastity at schools. The problem under discussion is presented in wider social economic context (not only Lithuanian). This kind of phenomenon has a tendency to spread out as social tectonic wave, and its neutralization, similar to prevention of terrorism, gains a global character.

This essay introduces a short analysis of the actuality that is designed to the research of reality of the virtuous education. The essay is dedicated to the educational reality and theoretical urgency of this area. The tendencies appearing in the society are not only due to the social and economic life; they also depend on education in the society, especially on the programs of sexual education applied in educational institutions (schools). In Lithuania after regaining of independence in 1990, more and more destructive social problems, such as spread of sex before marriage, trying to change marriage into cohabitation, cultivating early sexual life can be noticed. The consequences of these destructions are obvious in Lithuania: during ten years period the number of marriages has reduced twice in a year, the number of children born not in a marriage has become four times bigger. "A strong" move towards a limited reproduction has become obvious. In the meantime, moral education in schools, especially its form - sexual education, has become simply impossible. Thus, parents and teachers, as educators are being replaced by other subjects: TV and radio journalists, showmen of discos and other mass events, "heroes" of yards and streets, even the representatives of "shadow" narco and porno business. This article broadly analyzes the urgent problem: evaluation of the USA experience of "Comprehensive Sex Education" and other pedagogic (etiologic) approaches are postulated. It is stated that more social control from government and non-government organizations is needed. It is necessary to apply other educational programs orientated towards cultivating high spirituality and chastity at schools. The problem under discussion is presented in wider social economic context (not only Lithuanian). This kind of phenomenon has a tendency to spread out as social tectonic wave, and its neutralization, similar to prevention of terrorism, gains a global character.

This essay introduces a short analysis of the actuality that is designed to the research of reality of the virtuous education. The essay is dedicated to the educational reality and theoretical urgency of this area. The tendencies appearing in the society are not only due to the social and economic life; they also depend on education in the society, especially on the programs of sexual education applied in educational institutions (schools). In Lithuania after regaining of independence in 1990, more and more destructive social problems, such as spread of sex before marriage, trying to change marriage into cohabitation, cultivating early sexual life can be noticed. The consequences of these destructions are obvious in Lithuania: during ten years period the number of marriages has reduced twice in a year, the number of children born not in a marriage has become four times bigger. "A strong" move towards a limited reproduction has become obvious. In the meantime, moral education in schools, especially its form - sexual education, has become simply impossible. Thus, parents and teachers, as educators are being replaced by other subjects: TV and radio journalists, showmen of discos and other mass events, "heroes" of yards and streets, even the representatives of "shadow" narco and porno business. This article broadly analyzes the urgent problem: evaluation of the USA experience of "Comprehensive Sex Education" and other pedagogic (etiologic) approaches are postulated. It is stated that more social control from government and non-government organizations is needed. It is necessary to apply other educational programs orientated towards cultivating high spirituality and chastity at schools. The problem under discussion is presented in wider social economic context (not only Lithuanian). This kind of phenomenon has a tendency to spread out as social tectonic wave, and its neutralization, similar to prevention of terrorism, gains a global character.

The European Union has introduced a most impressive integration project, which has the potential to establish a political unity not only in Europe, but also in the whole world. Since a sudden transition from one status (national state system) to another (supranational global governance) is hardly possible and the consequences are unpredictable, a gradual transition is recommended and it is more in favour by the EU. In other words, the EU integration process is a strategy aimed at "destruction" of the national state, which seeks full compliance with the terms of the social contract and the complete elimination of the anarchy. This strategy might be a new task or function of Europe.

The European Union has introduced a most impressive integration project, which has the potential to establish a political unity not only in Europe, but also in the whole world. Since a sudden transition from one status (national state system) to another (supranational global governance) is hardly possible and the consequences are unpredictable, a gradual transition is recommended and it is more in favour by the EU. In other words, the EU integration process is a strategy aimed at "destruction" of the national state, which seeks full compliance with the terms of the social contract and the complete elimination of the anarchy. This strategy might be a new task or function of Europe.

This article analyzes the marine fishery economy management changes common for the EU and Lithuania. It is emphasized that marine fishery economy based only on short-term economic priorities faced the serious threat of destruction of the major source of its income. It is stated that crucial changes in fishery management in the EU and Lithuania are related to the preservation of the fish resources, organization of the common market, structural politics and fishery politics outside the EU. It is emphasized that fishery should be developed in a way that this economy continues to expand continually, so that the economic and industrial growth is coordinated with the environmental issues.

This article analyzes the marine fishery economy management changes common for the EU and Lithuania. It is emphasized that marine fishery economy based only on short-term economic priorities faced the serious threat of destruction of the major source of its income. It is stated that crucial changes in fishery management in the EU and Lithuania are related to the preservation of the fish resources, organization of the common market, structural politics and fishery politics outside the EU. It is emphasized that fishery should be developed in a way that this economy continues to expand continually, so that the economic and industrial growth is coordinated with the environmental issues.