Suchergebnisse

Adapted from the source document.

Adapted from the source document.

The paper disputes the thesis of Jokubaitis's article "Politics Without Values," that purely political understanding of things is impossible for there are no purely political values. Therefore no decision could be based on purely political values. Razma argues that values as well as politics are not things but phenomena, which together make up a system where the former make its elements & the latter constitute the process. For analytical purposes the system can be dissembled into component parts, but the conclusions of analysis must refer to the systematic nature of the relationship between the parts. The politics as an axiological process is impossible without values, & any value can only gain acknowledgement through the process of politics. Therefore, the politics is always axiological, & common values of any society are always political. Adapted from the source document.

The so-called political values are only representations of values from other areas. We got used to the idea that if there is politics, there also have to be unique values belonging to this realm. However, the biggest paradox is that politics does not have its own values. There is no pure political judgment. When we make judgments about political matters we enter into discussions about values which are clearly not political. The roots of political judgments always can be traced to matters that are not political. All political values can be reduced to issues which exist beyond politics. They represent moral, religious, economic & cultural convictions of citizens. The meaning of politics always remains outside its reach. Behind so-called "political values" we always find reference to other values. Adapted from the source document.

One of the brand new areas of historiography is analyzed. Availing of the research of historical conscience launched in Germany, the author explores the possibility of applying this new practice to the analysis of Lithuanians' historical conscience. The perspectives, theoretical-methodological objectives & tasks are analyzed. Special attention is drawn to the ideological aspect of a historical conscience & to the problem of "left" & "right" in the Lithuanians' mass conscience during the last decade. A relationship between the "left" & "right" identity & a specific version of the past being defended, an attempt by Lithuania's politicians to manipulate the historical perspectives, a tendency toward mythologization as evident in Lithuania's contemporary historical conscience is emphasized. Adapted from the source document.

Straipsnyje siekiama isanalizuoti Lenkijos parlamentiniu politiniu partiju programas, kuriose isskiriamas uzsienio politikos vektorius regioninio bendradarbiavimo kontekste. Pagrindinis demesys analizeje skiriamas politinems partijoms ir jas vienijanciai ideologijai analizuoti, apibreziant siu subjektu vaidmeni bendrame Lenkijos uzsienio politikos formavimo procese. Tekste pateikiamos prioritetines uzsienio politikos sritys, kurias isskiria parlamentines Lenkijos partijos. Analize atliekama nagrinejant 2011 metais suformuluotas parlamentiniu politiniu partiju - Pilieciu platformos, Teises ir teisingumo, Demokratines kaires aljanso, Lenkijos valstieciu sajungos - programas. Straipsnyje nera analizuojamas Palikotos judejimo (lenk. Ruch Palikota, RP) atvejis, nes sios partijos programoje nera isskiriamas uzsienio politikos vektorius. Tekste siekiama isanalizuoti pagrindinius Lenkijos uzsienio politikos prioritetus, ju vieta formuojant ir vykdant politika, ir daugiausia demesio skiriama siu prioritetu apraiskoms parlamentiniu politiniu partiju programose. Analizuojant Lenkijos regioninio ir strateginio bendradarbiavimo sritis, pateikiamas partiju programose isskiriamas bendradarbiavimas Europos Sajungos regione, transatlantiniai rysiai su JAV ir NATO bei santykiai su gretimomis valstybemis. Straipsnyje siekiama ivertinti, ar politiniu partiju programose iskelti uzsienio politikos vektoriai atspindi oficialia valstybes uzsienio politikos koncepcija This article analyses programs of Poland Parliamentary political parties, which exclude vectors of foreign politics in the context of regional collaboration. The most important concept in this article is the analysis of political parties and their ideologies which show their importance in forming foreign politics in Poland. Priority areas of foreign politics in Poland are presented in the text. Analysis was conducted using analysing programs (2011) of Parliamentary parties such as Civic Platform, Law and Justice, Democratic Left Alliance and Polish People Party. The case of Palikot's movement is absent in the article due to the fact that the vector of foreign politics is not excluded in its program. The main priorities of Poland's foreign politics, its position in forming and performing the politics are analysed in the text. The focus of it is on how these priorities are presented in the programs of Parliamentary parties. Adapted from the source document.

Muslims have known & used the term 'da'wa' throughout the history of Islam. The concept, or rather concepts, of da'wa has been elaborated upon since the early centuries of Islam. Muslims have applied the term to various specific activities of theirs. The broadly known explanation in Europe & North America for da'wa is that it constitutes activities, which in the Christian context fall under the term 'missions' or 'missionary activities.' Recently, however, there has been much discussion whether da'wa at all can be rendered as 'missionary activity,' for it is argued by some Muslims as well as non-Muslim scholars that da'wa distinctly differs from what in the Christian tradition 'missions' have encompassed. From the available historical evidence, it appears that after Muhammad's death Muslims did not immediately embark upon da'wa activities -- during & after the rapid conquests of the Byzantinian & Persian lands, they little if at all ventured to preach to local non-Muslims about the virtues of Islam. Da'wa in the sense of inviting non-Muslims to embrace Islam was not yet on conquering Muslims' agenda. The first waves of conversions to Islam from among the indigenous populations of the conquered lands took place with virtually no Muslim missionary activities in the background. But the concept of da'wa was not lost even on the early Muslims. They were very much aware of it & indeed capitalized on its exploitation. Yet, this first was done on the intra-community level, among the Muslims themselves. The term da'wa came into wider usage almost a hundred years after Muhammad's death, in the wake of the 'Abbasid propaganda against the then ruling Ummayad clan in the 720's. However, the 'Abbasid da'wa ceased as soon as the 'Abbasids were in power -- the fact that attests to its political nature. Da'wa as a truly missionary activity, albeit still within the Muslim Umma, appeared in the form of the Isma'ili da'wa of the 9th through 13th centuries. Isma'ilis, in many ways, can be seen as the pioneers of the organized Muslim missionary activities: their highly institutionalized & sophisticated da'wa structure has hardly been repeated until today. Moreover, for the Isma'ilis, da'wa was a state priority. The Isma'ili da'wa encompassed extra- & intra-ummaic forms & blended both theology & politics. The focal point of this article is the inter-relatedness of da'wa & politics on both theoretical & practical levels. On the one hand, the Quran nowhere directly implies da'wa to be a political activity. On the other hand, Muslims made it a part of their political theory (through relating da'wa to jihad) & life (using the concept of da'wa in their political agendas). Taken in general, the intertwining of da'wa & politics, then, has been a feature throughout the Muslim history, though practical implications of this have been different in different ages. [Abstract shortened by ProQuest.]. Adapted from the source document.