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In spite of a growing number of contemporary publications in the field of political philosophy that are dedicated to the concept of honor and to it's analysis, there still is a lack of a systemic presentation of the conceptual field of honor itself. Political theorists and philosophers that treat the subject of honor state out their definitions of honor and compare them with one another, yet a general overview of the competing definitions and their critical comparison is still a rarety. A systemic presentation of all prominent contemporary philosophical studies that treat the concept of honor is useful in two ways. It facilitates the understanding of the main arguments that determine different definitions of honor, as well as it identifies major polemical issues that set the diferent concepts of honor apart. This article suggests two main arguments – a critical and an adaptational – for interpreting and comparing the different concepts of honor in contemporary political philosophy. Structuring the conceptual field of honor with these two arguments offers an analytic tool for further analyses of honor that are based on concrete polemical issues. It also gives a new perspective to explain the reemergence of honor in contemporary political philosophy.

The aim of this article is to explore the educational philosophy as the essential part of classical and modern philosophy which has the main branches and uses as a basis for the general determination, interpretation and evaluation of educational problems. The article seeks to estimate the relations between educational theory and practice. Educational theory approaches a set of assumptions and scientific principles and serves as a basis for projecting hypotheses which suggest a course of action. The relations between educational theory and practice are described independently as seeing the theory gives directions to practice, and practice makes it possible to validate or invalidate educational concepts and proposals. Analyses of the philosophical approach of education enable to come to the conclusion that educational practices cannot proceed without theory and theory in its turn is empty without practice. The task of the article is to define the way how the teacher's views and system of beliefs are influenced by philosophy. Philosophy has to help the teacher realize that the goal of education is not merely passing a limited amount of knowledge to the students, but rather developing an integrated personality. As the article shows, the philosophy of education guides the educational practice by strengthening the understanding of the concept of the whole person, his values, and by establishing the aims of education and projecting the basic way in which these ends can be reached. If teachers did not perceive the goals aiming at values, they employed no distinctively educational criteria, and they could not even identify educative practice. This paper shows that the teacher's views, priorities, values express the overall attitude towards education as well as have a great influence on his / her working practice and the teaching results.

The aim of this article is to explore the educational philosophy as the essential part of classical and modern philosophy which has the main branches and uses as a basis for the general determination, interpretation and evaluation of educational problems. The article seeks to estimate the relations between educational theory and practice. Educational theory approaches a set of assumptions and scientific principles and serves as a basis for projecting hypotheses which suggest a course of action. The relations between educational theory and practice are described independently as seeing the theory gives directions to practice, and practice makes it possible to validate or invalidate educational concepts and proposals. Analyses of the philosophical approach of education enable to come to the conclusion that educational practices cannot proceed without theory and theory in its turn is empty without practice. The task of the article is to define the way how the teacher's views and system of beliefs are influenced by philosophy. Philosophy has to help the teacher realize that the goal of education is not merely passing a limited amount of knowledge to the students, but rather developing an integrated personality. As the article shows, the philosophy of education guides the educational practice by strengthening the understanding of the concept of the whole person, his values, and by establishing the aims of education and projecting the basic way in which these ends can be reached. If teachers did not perceive the goals aiming at values, they employed no distinctively educational criteria, and they could not even identify educative practice. This paper shows that the teacher's views, priorities, values express the overall attitude towards education as well as have a great influence on his / her working practice and the teaching results.

The term "liberal democracy" hides the conflict of two different philosophies. Liberal metaphysics is based on the idea of thing, while democracy is based on the idea of action & process. Democratic process does not have any core of ideas, which is typical of liberalism. The goal of liberal political philosophy is to circumscribe political power. The aim of democracy is the creation of self-government of the citizens. Liberals do not see many things that are important to democrats: common good, community, nation, history & cultural identity. It is possible to speak about fundamental conflict between liberal individualism & general will of democracy. In discussions about democracy there is always at least some confusion about the role of liberalism & democracy. Contemporary theoreticians of democracy do not want to admit that the drawbacks of liberal political philosophy necessarily become the weaknesses of democracy. This is the price we have to pay for the fusion of liberalism & democracy. The drawing of demarcation lines between the spheres of influence of democracy & liberalism today is the main goal of the theory of democracy. Adapted from the source document.

Historically, Pakistan has nurtured an interpretation of Islam based on Sufi philosophy, which has a reputation of being more tolerant and open-minded. Recent decades have, however, seen a rise in conservative Islam exported from Saudi Arabia; Sunni Wahhabism has become more common in Pakistan largely due to a sociohistorical context, which includes the 1970s oil crises, the 1979 Iranian revolution as well as the Soviet invasion of Afghanistan. Petrodollars have given the Saudi kingdom the necessary resources to finance Wahhabi imperialism, the Iranian revolution has politicized Shia Muslims (who are seen as a threat by the Sunni), and the Afghan war has resulted in the creation of militarized Islam, supported and funded by the USA and Saudi Arabia. General Zia ul-Haq would then take power in Pakistan and capitalize on Saudi support for the hardline Islamization of the country, a policy which has left a trail of sectarian Sunni/Shia violence in its wake.

Historically, Pakistan has nurtured an interpretation of Islam based on Sufi philosophy, which has a reputation of being more tolerant and open-minded. Recent decades have, however, seen a rise in conservative Islam exported from Saudi Arabia; Sunni Wahhabism has become more common in Pakistan largely due to a sociohistorical context, which includes the 1970s oil crises, the 1979 Iranian revolution as well as the Soviet invasion of Afghanistan. Petrodollars have given the Saudi kingdom the necessary resources to finance Wahhabi imperialism, the Iranian revolution has politicized Shia Muslims (who are seen as a threat by the Sunni), and the Afghan war has resulted in the creation of militarized Islam, supported and funded by the USA and Saudi Arabia. General Zia ul-Haq would then take power in Pakistan and capitalize on Saudi support for the hardline Islamization of the country, a policy which has left a trail of sectarian Sunni/Shia violence in its wake.

This paper discusses the encounter of Enlightenment and Romanticism in John Stuart Mill's philosophy. The majority of authors and Mill's commentators (especially John Gray) tend to look at it as the theory with principles of Enlightenment. The smaller part of commentators (Nicholas Capaldi, Isaiah Berlin) sees in Mill's conception also the principles of Romanticism modifying the traditional interpretation of English philosopher. But in fact this not-dominant approach practically is not analysed – it is limited only with brief notices. Therefore this master work is dedicated to attitude that Mill's philosophy develops both from basic principles of Enlightenment and those of Romanticism. The inconsistency of Mill's thought could be related with conflict of Enlightenment and Romanticism which, according to Alvydas Jokubaitis, could be named as the encounter of naturalism and expressivism. In conformity with this separation we could clearly see that Mill is characterized by naturalistic orientation (mostly in area of science) and expressivist orientation (in examination of person and partly – of society). There are indicated the essential principles of Enlightenment in Mill's philosophy: 1) meliorism (the belief that persons, groups of persons, institutions, science, etc. improve and progresses) which denotes that utilitarian and political theory of this philosopher is pictured as stimulating social, as well as closely related intellectual progress; 2) egalitarianism (the belief that there is no valid hierarchy between persons and groups of persons) which denotes that hierarchy and social, political inequality, the existence of whom means eluding of justice, are rejected; 3) rationalism (the belief that person's mind and logic are the essential origin of knowledge so thought and behaviour have to be grounded on it) which denotes that rational intelligible truth, enabling scientific knowledge and rational political theory, exists; 4) universalism (the belief that there are acceptable ideas, social constructs to everyone without reference to historical, cultural, etc. conditions) which denotes general acceptability of ideals of civilization and representative government. Meanwhile the essential principles of Romanticism in Mill's philosophy are 1) individualism (the belief that persons interests are prior to that of society therefore society is build for the sake of individual) which denotes the delineation of limit from society through cultivation of personal features but also denotes the permanent relation with it through individualized government; 2) expressivism (the belief that artistic creation, feelings and morality are vital means for self-expression and self-creation) which denotes the separation of the truths of science and art which in turn enables the poetisation of the world and aestheticalising as well as emotionalizing of morality; 3) pluralism (the belief that society consists of various individuals with diverse conceptions of the good life) which denotes that there exists the basic diversity of human identities and determined of this condition – the diversity of opinions and attitudes. It can be observed that principles of Enlightenment, as well of Romanticism, are characterized by internal coherence and interconnection in them. Situation changes when principles of mentioned doctrines encounter with each other (as it is in Mill's philosophy). Then it can be clearly seen that, suppose, universalism begin to contradict pluralism, rationalism contradicts expressivism, etc. Probably the only principle, which do not confront, is meliorism referring to Mill's attitude that persons and societies, art and science are improving.

This paper discusses the encounter of Enlightenment and Romanticism in John Stuart Mill's philosophy. The majority of authors and Mill's commentators (especially John Gray) tend to look at it as the theory with principles of Enlightenment. The smaller part of commentators (Nicholas Capaldi, Isaiah Berlin) sees in Mill's conception also the principles of Romanticism modifying the traditional interpretation of English philosopher. But in fact this not-dominant approach practically is not analysed – it is limited only with brief notices. Therefore this master work is dedicated to attitude that Mill's philosophy develops both from basic principles of Enlightenment and those of Romanticism. The inconsistency of Mill's thought could be related with conflict of Enlightenment and Romanticism which, according to Alvydas Jokubaitis, could be named as the encounter of naturalism and expressivism. In conformity with this separation we could clearly see that Mill is characterized by naturalistic orientation (mostly in area of science) and expressivist orientation (in examination of person and partly – of society). There are indicated the essential principles of Enlightenment in Mill's philosophy: 1) meliorism (the belief that persons, groups of persons, institutions, science, etc. improve and progresses) which denotes that utilitarian and political theory of this philosopher is pictured as stimulating social, as well as closely related intellectual progress; 2) egalitarianism (the belief that there is no valid hierarchy between persons and groups of persons) which denotes that hierarchy and social, political inequality, the existence of whom means eluding of justice, are rejected; 3) rationalism (the belief that person's mind and logic are the essential origin of knowledge so thought and behaviour have to be grounded on it) which denotes that rational intelligible truth, enabling scientific knowledge and rational political theory, exists; 4) universalism (the belief that there are acceptable ideas, social constructs to everyone without reference to historical, cultural, etc. conditions) which denotes general acceptability of ideals of civilization and representative government. Meanwhile the essential principles of Romanticism in Mill's philosophy are 1) individualism (the belief that persons interests are prior to that of society therefore society is build for the sake of individual) which denotes the delineation of limit from society through cultivation of personal features but also denotes the permanent relation with it through individualized government; 2) expressivism (the belief that artistic creation, feelings and morality are vital means for self-expression and self-creation) which denotes the separation of the truths of science and art which in turn enables the poetisation of the world and aestheticalising as well as emotionalizing of morality; 3) pluralism (the belief that society consists of various individuals with diverse conceptions of the good life) which denotes that there exists the basic diversity of human identities and determined of this condition – the diversity of opinions and attitudes. It can be observed that principles of Enlightenment, as well of Romanticism, are characterized by internal coherence and interconnection in them. Situation changes when principles of mentioned doctrines encounter with each other (as it is in Mill's philosophy). Then it can be clearly seen that, suppose, universalism begin to contradict pluralism, rationalism contradicts expressivism, etc. Probably the only principle, which do not confront, is meliorism referring to Mill's attitude that persons and societies, art and science are improving.

This paper discusses the encounter of Enlightenment and Romanticism in John Stuart Mill's philosophy. The majority of authors and Mill's commentators (especially John Gray) tend to look at it as the theory with principles of Enlightenment. The smaller part of commentators (Nicholas Capaldi, Isaiah Berlin) sees in Mill's conception also the principles of Romanticism modifying the traditional interpretation of English philosopher. But in fact this not-dominant approach practically is not analysed – it is limited only with brief notices. Therefore this master work is dedicated to attitude that Mill's philosophy develops both from basic principles of Enlightenment and those of Romanticism. The inconsistency of Mill's thought could be related with conflict of Enlightenment and Romanticism which, according to Alvydas Jokubaitis, could be named as the encounter of naturalism and expressivism. In conformity with this separation we could clearly see that Mill is characterized by naturalistic orientation (mostly in area of science) and expressivist orientation (in examination of person and partly – of society). There are indicated the essential principles of Enlightenment in Mill's philosophy: 1) meliorism (the belief that persons, groups of persons, institutions, science, etc. improve and progresses) which denotes that utilitarian and political theory of this philosopher is pictured as stimulating social, as well as closely related intellectual progress; 2) egalitarianism (the belief that there is no valid hierarchy between persons and groups of persons) which denotes that hierarchy and social, political inequality, the existence of whom means eluding of justice, are rejected; 3) rationalism (the belief that person's mind and logic are the essential origin of knowledge so thought and behaviour have to be grounded on it) which denotes that rational intelligible truth, enabling scientific knowledge and rational political theory, exists; 4) universalism (the belief that there are acceptable ideas, social constructs to everyone without reference to historical, cultural, etc. conditions) which denotes general acceptability of ideals of civilization and representative government. Meanwhile the essential principles of Romanticism in Mill's philosophy are 1) individualism (the belief that persons interests are prior to that of society therefore society is build for the sake of individual) which denotes the delineation of limit from society through cultivation of personal features but also denotes the permanent relation with it through individualized government; 2) expressivism (the belief that artistic creation, feelings and morality are vital means for self-expression and self-creation) which denotes the separation of the truths of science and art which in turn enables the poetisation of the world and aestheticalising as well as emotionalizing of morality; 3) pluralism (the belief that society consists of various individuals with diverse conceptions of the good life) which denotes that there exists the basic diversity of human identities and determined of this condition – the diversity of opinions and attitudes. It can be observed that principles of Enlightenment, as well of Romanticism, are characterized by internal coherence and interconnection in them. Situation changes when principles of mentioned doctrines encounter with each other (as it is in Mill's philosophy). Then it can be clearly seen that, suppose, universalism begin to contradict pluralism, rationalism contradicts expressivism, etc. Probably the only principle, which do not confront, is meliorism referring to Mill's attitude that persons and societies, art and science are improving.

This paper discusses the encounter of Enlightenment and Romanticism in John Stuart Mill's philosophy. The majority of authors and Mill's commentators (especially John Gray) tend to look at it as the theory with principles of Enlightenment. The smaller part of commentators (Nicholas Capaldi, Isaiah Berlin) sees in Mill's conception also the principles of Romanticism modifying the traditional interpretation of English philosopher. But in fact this not-dominant approach practically is not analysed – it is limited only with brief notices. Therefore this master work is dedicated to attitude that Mill's philosophy develops both from basic principles of Enlightenment and those of Romanticism. The inconsistency of Mill's thought could be related with conflict of Enlightenment and Romanticism which, according to Alvydas Jokubaitis, could be named as the encounter of naturalism and expressivism. In conformity with this separation we could clearly see that Mill is characterized by naturalistic orientation (mostly in area of science) and expressivist orientation (in examination of person and partly – of society). There are indicated the essential principles of Enlightenment in Mill's philosophy: 1) meliorism (the belief that persons, groups of persons, institutions, science, etc. improve and progresses) which denotes that utilitarian and political theory of this philosopher is pictured as stimulating social, as well as closely related intellectual progress; 2) egalitarianism (the belief that there is no valid hierarchy between persons and groups of persons) which denotes that hierarchy and social, political inequality, the existence of whom means eluding of justice, are rejected; 3) rationalism (the belief that person's mind and logic are the essential origin of knowledge so thought and behaviour have to be grounded on it) which denotes that rational intelligible truth, enabling scientific knowledge and rational political theory, exists; 4) universalism (the belief that there are acceptable ideas, social constructs to everyone without reference to historical, cultural, etc. conditions) which denotes general acceptability of ideals of civilization and representative government. Meanwhile the essential principles of Romanticism in Mill's philosophy are 1) individualism (the belief that persons interests are prior to that of society therefore society is build for the sake of individual) which denotes the delineation of limit from society through cultivation of personal features but also denotes the permanent relation with it through individualized government; 2) expressivism (the belief that artistic creation, feelings and morality are vital means for self-expression and self-creation) which denotes the separation of the truths of science and art which in turn enables the poetisation of the world and aestheticalising as well as emotionalizing of morality; 3) pluralism (the belief that society consists of various individuals with diverse conceptions of the good life) which denotes that there exists the basic diversity of human identities and determined of this condition – the diversity of opinions and attitudes. It can be observed that principles of Enlightenment, as well of Romanticism, are characterized by internal coherence and interconnection in them. Situation changes when principles of mentioned doctrines encounter with each other (as it is in Mill's philosophy). Then it can be clearly seen that, suppose, universalism begin to contradict pluralism, rationalism contradicts expressivism, etc. Probably the only principle, which do not confront, is meliorism referring to Mill's attitude that persons and societies, art and science are improving.

The article describes the metaphysical principle of Thomas Aquinas' political philosophy, which most adequately translates into the concept of authority. This principle involves the intentional rapport between the human consciousness and the world as created by God, i.e. with the reality per se. Authority is a concept harbouring the metaphysical essence, and means a divine capacity of bringing beings into existence. Intentional human consciousness, which in the ethical context is commonly called conscience, is capable of perceiving the God-created reality in a way that the meanings necessary for attaining the order in a political state are figured out naturally. Thus, the highest institute of political authority, according to Thomas Aquinas, consists of the very reality as realized by humans. Following the concise familiarization with the Thomas Aquinas' concept of politics, the article sets out the details on how this metaphysical principal helps creating a certain political system. First off, a formal concept of the common good is constructed, which is embodied with the concrete content while taking into consideration the actual situation of each and all of the citizens within the world. The article deals with the complex problem of the relationship between the individual and the society, which Thomas Aquinas proposes to solve dynamically. When the common good is identified as a goal of the state, a certain form of governing evolves, along with its executive authority of the political power. The article analyses what original form of governance is proposed by Aquinas and what criterion should be set for power legitimacy. The article particularly emphasizes the problem of human freedom. Presented are the concept of freedom as well as a solution for the problem between this concept and political authority. Human conscience is perceived as an ultimate stance resolving the laws adopted by the authority within political governance. The article is concluded by the analysis of interrelationship between the Thomas Aquinas' three types of law – the eternal, natural, and human ones. Of central position within the political process is the human nature, the concept of which is dealt with great consideration. The article contrasts the principles of Thomas Aquinas' political philosophy with the assumptions of political philosophy of the modern times. The latter is based on a certain conception of a subjective and by nature conflict-predisposed human consciousness; therefore, the sole resort in modern times is ascribed to the general pact, by which political authority is converted into a contract instance, instead of the natural one. At the same time, Aquinian metaphysics restores for humans their live contact with the reality, which itself serves the last and most serviceable source of political determination.

The article describes the metaphysical principle of Thomas Aquinas' political philosophy, which most adequately translates into the concept of authority. This principle involves the intentional rapport between the human consciousness and the world as created by God, i.e. with the reality per se. Authority is a concept harbouring the metaphysical essence, and means a divine capacity of bringing beings into existence. Intentional human consciousness, which in the ethical context is commonly called conscience, is capable of perceiving the God-created reality in a way that the meanings necessary for attaining the order in a political state are figured out naturally. Thus, the highest institute of political authority, according to Thomas Aquinas, consists of the very reality as realized by humans. Following the concise familiarization with the Thomas Aquinas' concept of politics, the article sets out the details on how this metaphysical principal helps creating a certain political system. First off, a formal concept of the common good is constructed, which is embodied with the concrete content while taking into consideration the actual situation of each and all of the citizens within the world. The article deals with the complex problem of the relationship between the individual and the society, which Thomas Aquinas proposes to solve dynamically. When the common good is identified as a goal of the state, a certain form of governing evolves, along with its executive authority of the political power. The article analyses what original form of governance is proposed by Aquinas and what criterion should be set for power legitimacy. The article particularly emphasizes the problem of human freedom. Presented are the concept of freedom as well as a solution for the problem between this concept and political authority. Human conscience is perceived as an ultimate stance resolving the laws adopted by the authority within political governance. The article is concluded by the analysis of interrelationship between the Thomas Aquinas' three types of law – the eternal, natural, and human ones. Of central position within the political process is the human nature, the concept of which is dealt with great consideration. The article contrasts the principles of Thomas Aquinas' political philosophy with the assumptions of political philosophy of the modern times. The latter is based on a certain conception of a subjective and by nature conflict-predisposed human consciousness; therefore, the sole resort in modern times is ascribed to the general pact, by which political authority is converted into a contract instance, instead of the natural one. At the same time, Aquinian metaphysics restores for humans their live contact with the reality, which itself serves the last and most serviceable source of political determination.

Straipsnyje apzvelgiami Apsvietos epochos tyrimai Lietuvoje, bandant perteikti pagrindinius Lietuvos tyreju atradimus, keliamus klausimus ir idejas, besisiejaneias su politiniu to laikotarpio mastymu. Pirmiausia, analizuojant XVIII amziaus Lietuva, aptariama bendroji Lietuvos istoriografija ir istoriniu tyrimu issukiai. Antra, pristatomas Vilniaus universiteto, kaip regioninio to meto Apsvietos centro, vaidmuo. Galiausiai pereinama prie konkreeiu istorijos, literaturos istorijos ir filosofines minties tyrimu. Sioje apzvalginio pobudzio analizeje daugiausia demesio skiriama tyreju monografijoms ir paeioms tyrimu kryptims, bandant sutraukti atskiru tyrimu indeli i vientisos lietuviskosios politines minties tradicija, kurioje XVIII amziaus politinis mastymas dar tik iesko savosios vietos ir reiksmes The article presents the research into the historic period of Enlightenment done in Lithuania, describing the main findings, questions and ideas, which have a connection with the political thinking of the period. First, the general Lithuanian historiography as well as main issues and problematics of the research into Lithuania's XVIII century are presented. Second, the role of Vilnius University as the peripheral centre of Enlightenment is discussed. Finally, main studies dealing with the period in the fields of history, history of literature and philosophy are analysed. In this overview article the main attention is devoted to research studies (monographs) and to particular research directions taken by Lithuanian scholars with an attempt to connect different research contributions into singular tradition of Lithuanian political thought, in which political ideas of the XVIII century are still lacking the assessment of their importance. Adapted from the source document.

The article focuses on the analysis of Lithuanian punk rock (also called punk/hardcore) subculture, especially its cultural influences from abroad during different historical periods. In order to achieve this goal, the main historical-cultural periods of the subculture were determined, the main features and values of the subculture of the periods determined were studied, and the features of Lithuanian and Western punk rock subculture were compared focusing on the main cultural influences. To obtain empirical data ethnographic research methods were applied: semi-structured in-depth interviews, questionnaires, analysis of group documents, etc. The respondents were chosen using the 'snow ball' sampling method. The research data were collected in 2005-2009. During the research, thirty semi-structured (in-depth) interviews with the most active and well-informed representatives of the subculture in Lithuanian were analysed. It can be concluded that during Soviet times, one of the main local features of Lithuanian punk rock subculture was ideological resistance towards communist system, and "do-it-yourself" ideas were cultivated as necessity. Cultural protest in this period was expressed by different appearance (style), in general. In the period of political thaw, Lithuanian punk rock subculture felt a kind of cultural verve, and it supported ideas of Lithuanian independence as well. After the retrieving of Lithuania's Independence, ideas of Western punk rock subculture began to flow intensively. In some time, the ideas of anti-capitalism, vegetarianism, feminism, human and animal rights become part of contemporary Lithuanian subculture, and "do-it-yourself" starts being cultivated as philosophy, not as necessity; the role of appearance (style) while expressing the cultural protest becomes almost insignificant, but still present.

The article focuses on the analysis of Lithuanian punk rock (also called punk/hardcore) subculture, especially its cultural influences from abroad during different historical periods. In order to achieve this goal, the main historical-cultural periods of the subculture were determined, the main features and values of the subculture of the periods determined were studied, and the features of Lithuanian and Western punk rock subculture were compared focusing on the main cultural influences. To obtain empirical data ethnographic research methods were applied: semi-structured in-depth interviews, questionnaires, analysis of group documents, etc. The respondents were chosen using the 'snow ball' sampling method. The research data were collected in 2005-2009. During the research, thirty semi-structured (in-depth) interviews with the most active and well-informed representatives of the subculture in Lithuanian were analysed. It can be concluded that during Soviet times, one of the main local features of Lithuanian punk rock subculture was ideological resistance towards communist system, and "do-it-yourself" ideas were cultivated as necessity. Cultural protest in this period was expressed by different appearance (style), in general. In the period of political thaw, Lithuanian punk rock subculture felt a kind of cultural verve, and it supported ideas of Lithuanian independence as well. After the retrieving of Lithuania's Independence, ideas of Western punk rock subculture began to flow intensively. In some time, the ideas of anti-capitalism, vegetarianism, feminism, human and animal rights become part of contemporary Lithuanian subculture, and "do-it-yourself" starts being cultivated as philosophy, not as necessity; the role of appearance (style) while expressing the cultural protest becomes almost insignificant, but still present.