The article is dedicated to the discussion about the notions of the 'political system' and 'political regime' in the fields of its meanings as autonomous analytical constructions. The main arguments are that the 'political system' describes a stable and normal political process and determinate interrelations between power structures and civil society institutions as a complex sociopolitical unity. On the other hand, concept of 'political regime' stresses dynamic aspects of the government activity as a realization of the basic political functions. Pointing to the fact that a political system explains events and relations in the modern democratic context and a regime -- its peculiarities in the process of decision-making, the authors share attention to specific negative aspects of the separate interpretation and recognition of the various forms in the national politics spheres. All these conditions may sharp influence over the quality of the authority decisions, feedback among political institutions as a civic interests representatives etc. And otherwise, this implies that the political systems and political regimes realize an isomorphic similarity for taking evasive action between them. Adapted from the source document.
The article deals with the analysis of the role of ideology in party activities. The empirical data show that ideology is not important part of party activities. In Lithuanian political map we can notice just one type of cleavage, ie., Communist -- anti-Communist cleavage. According to the data of empirical research, elite of party deputy dominates in institutionalized ways & sets the direction towards ideological position of the party. Interviews with the authorities of main political parties in Lithuania were conducted in 2007. The results of the interviews don't promise the long term political cleavages that could make the political life in Lithuania normal in nearest future. Though the authorities of Lithuanian parties have institutional possibilities to control party organization, however, they are not a power that may put Lithuanian parties in a clear ideological framework & foster coherence between parties & society. Adapted from the source document.
The primary aim of this article is to analyze how the interpretation of "universal" geopolitical ideas, especially those related to images of US power, depend on national, publishing & rhetorical interests. By comparing various predominant intellectual stances, one can see that even after the end of the Cold War its' rhetorical tropes still propel further disputes. As a result, national interests & ambitions of some politicians merge & the lines between political realism & ideologies become blurred. For example, phrases such as "the new world order," but even more often, "the new world disorder" are used indiscriminately in hundreds of titles promising accounts of the international system & its events. Thus instead of seeing rhetoric & reality as mutually exclusive opposites (which happens whenever the rhetoric is relegated to the field of myths & lies), new studies of the Cold War now generally recognize the rhetorical component of reality. This article uses Pierre Bourdieu's concept of "cultural fields" & his theoretical focus on the international circulation of ideas to discuss the rhetoric of "soft power.". Adapted from the source document.
Straipsnyje nagrinejama, koki gyvenimo prasmes supratima isskleidzia moderni politikos samprata. Klasikineje graiku ir krikscioniu filosofijoje politine tvarka atspindejo zmoniu gyvenimo tikslus. Ikimoderni Vakaru civilizacija remesi finalistiniu kosmoso modeliu, nurodziusiu kiekvieno daikto bei zmogaus vieta ir paskirti. Todel politiniai sprendimai bent konceptualiai atspindejo zmogisku protu suvokiamus metafizikos ar dieviskojo istatymo postulatus. Nuo Renesanso ir Naujuju amziu finalistine mokslo samprata keicia kauzalistine, o gyvenimo prasmes problema dingsta is politines teorijos nagrinejamu klausimu saraso. Darbe teigiama, kad, nepaisant isorines modernybes sekuliarizacijos, kiekvienos politines teorijos branduoli sudaro teologiniu problemu sprendimas, todel gyvenimo prasmes klausimas niekada negali buti eliminuojamas is politines minties darbotvarkes. Modernybeje ivykusi slinktis nuo finalistinio prie kauzalistinio pasaulio supratimo zmonijai suteike iki tol neturetu priemoniu perdirbti bet kuria gamtine ir socialine tvarka. O Dievo mirtis prasmingo gyvenimo zenklu verte ieskoti siapus. Siu dvieju modernios minties elementu sujungimas igalino gyvenimo prasmes deficita pasalinti igyvendinant eschatono imanentizacija, t. y. perkeliant galutinius zmonijos tikslus i si pasauli. Straipsnyje konstatuojama, kad tokiu tikslu realizacija yra neatsiejama nuo politinio totalitarizmo. Del atviros modernybes laiko sampratos neimanoma nustatyti, kada galutiniu zmonijos tikslu realizavimas bus pasiektas. Sio sprendimo prerogatyva atiteko suverenui The study examines the place of meaning of life in the modern concept of politics. This can be done only by proving that political thought reflects the purpose of human life which actually is meaning of life. If a political body or political philosophy cannot prove this, it will always be possible to reject their arguments by stating that they are meaningless to humans. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world. Adapted from the source document.
In this article we analyze the background & extent of the Europeanness of political & economic elites in the EU member states. Europeanness is defined & operationalized along the lines of emotive, cognitive-evaluative, & projective dimensions. We propose five hypotheses about the inter-relationships of dimensions of elites' Europeanness & their ideologies, macro-contexts of life experiences, cultural & social capital as well as inter-elite cueing processes. In order to test the hypotheses we use the data of interviews of political & economic elites in 17 EU member states collected in the Intune (FP6) project. The largest support is found for the hypothesis concerning the relationship between elites' Europeanness & inter-elite cueing. Considerable support is also found for the hypothesized links between elites' Europeanness & their ideologies & cultural as well as social capital. Adapted from the source document.
Galios savoka yra viena is pagrindiniu, taciau taip pat ir viena is labiausiai gincijamu savoku politikos moksle bei gimininguose socialiniuose moksluose. Straipsnyje apzvelgiami teoriniai debatai del galios savokos reiksmes tarp sociologu ir politologu, prasideje XX amziaus septintajame desimtmetyje - vadinamieji 'galios veidu debatai' - bei galios santykis su giminingomis autoriteto (teisetos valdzios) ir prievartos savokomis. Straipsnio tikslas yra sudaryti 'tarpparadigmine' savokos taksonomija ir isskirti konceptualias 'galios' ribas. 'Galios' savokos ribozenkliais pasirenkamos butent 'autoriteto' ir 'prievartos' savokos, pirmaja is ju tapatinant su galios maksimumu, o antraja - su visisku galios eliminavimu, kai ja pakeicia fizine kontrole. Tai nera vienintele politologiniame diskurse aptinkama galios samprata, nes kai kurie politikos mokslu atstovai, ypac tarptautiniu santykiu tyrinetojai, galia tapatina butent su fizine jega. Vis delto dauguma sociologu ir politikos teoretiku palaiko pozicija (jai atstovaujama ir straipsnyje), jog galia baigiasi ten, kur prasideda prievarta Power is one of the basic, but at the same time one of the most disputed concepts in political science, as well as other social sciences contiguous to it. The article starts by reviewing an ongoing debate between political scientists and sociologists which started around 1960s - the so-called 'faces of power debate' - and moves on to evaluate the conceptual relation between power, on the one hand, and authority and coercion on the other. The somewhat modest goal of this endeavour is to design a taxonomy of, as well as to mark the limits of the concept in question. 'Authority' and 'coercion' (meaning 'physical force') are thus chosen as conceptual markers, the former corresponding to the maximum power with minimum opposition and the latter denoting the complete loss of power in exchange for sheer physical control over outcomes. This is not the only perception of power typical to the political science discourse; some political scientists, namely scholars of international relations, identify the exercise of power precisely with physical coercion by which certain object of value is secured. However, most of the more sophisticated accounts of power in social and political theory favour the conceptual limits proposed in this article. Adapted from the source document.
The aim of the article is to reveal the origins and the meaning of statesman. Beside historical and philosophical aspects of subject, the enhanced attention is given to the tradition of Lithuanian political thought. The following questions are pursued to answer: on what the grounds did the concept of statesman become the part of Lithuanian political discourse? What are functional and valuable meanings of the concept? Political science debate is often the continuation of the political debate. Though the article does not aim to extend the latter. It is consciously desired the debate on statesmen raise to the theoretical level. The authors want to present what is the statesman and to highlight the distinction between statesman and politician. Adapted from the source document.
In this article phenomenon of the "color revolution" as a new step in the revolutionary theory is discussed. The main purpose was to define its relation to the classical revolutionary studies & its specific features. As a result author constructed definition of the "color revolution" & its process model is proposed in the article. As a practical case the "tulip revolution" in Kyrgyzstan was taken in order to find out how much it fits newly appeared "color revolution" type. The main conclusion of the article is that "color revolution" in some way differs from early proposed revolution & its process definitions & its crucial new feature is the use of the political technologies seeking to affect people mind ("moment society" creation for power attainment). Adapted from the source document.
The aim of the article is to identify & critically assess the key concepts, ideas & the epistemological principles of Thomas Hobbes, as a theorist of modern state who conceptually grasped the nature of the political. In light of the methodological concerns, the article attempts to provide an understanding of various conceptual connections in Hobbes' work Leviathan between the human passions, liberty, social contract, obligation, morality, & power. The paper also touches on the problem of the radical nominalism. Given the emphasis on the individual, Hobbes faces the dilemma between methodological individualism & methodological holism. Some of the corollaries of his political theory, including the organicistic metaphor of "society as mortal God," are inconsistent with the main body of Hobbes' theoretical thought. The article concludes by arguing that the controversial concepts of Hobbes' social theory force us to assess them in light of the different interpretative possibilities. Adapted from the source document.
John Rawls's famous "A Theory of Justice" firmly established itself as a classical work in the field of political philosophy. There is a huge mass of critical literature on it dealing with various details & aspects. Yet it seems nobody noticed some fatal internal inconsistency at the very basis of the project. That is, the fact that Rawlsian aim to make a theory of justice more geometrico diverges from his explicit belief in the unconditional value of justice & its conceptual independence of rationality. This belief is an essential part of the "Theory" no less than the attempts to ground it on reason. But to ground justice on reason means exactly to destroy its conceptual autonomy & unconditionality. That is the problem the article concentrates on. It shows that, firstly, Rawls makes not clear enough which ideal -- this of justice or that of rationality -- he takes as self-grounding & of the ultimate importance when compared with each other. On the one hand, the willingness to use the model of the original position stems from purely moral, that is, unreducible to utility maximizing calculations, state of consciousness, without which the persons cannot be persuaded to take part in the mental experiment & to perceive it as just. On the other hand, Rawls declares the need to ground the principles of justice & to prove that unjust behavior is also irrational, which means he questions the very belief in the binding power of Kantian morality together with his own quest for justice (If justice is nothing other than rationality, so why should we worry about it? Let's speak instead about rationality & utility alone). Secondly, we demonstrate that although a famous veil of ignorance needs because the persons under it are homini economici, that is, rational egoists without any moral sentiments, yet this veil is possible & useful only if the homini are supplied with a sense of justice, which means that the initial definition of the persons is destroyed. Moreover, in this case the veil is superfluous because the supposed sense of justice takes on the function of it. Thirdly, a contradiction in terms between two fundamental presuppositions of Rawls's theory -- Cartesian universal reason of solitary thinker on the one hand & contractarian conception of justice on the other -- is exposed: what becomes of the idea that justice is the result of a rational agreement, if each person finds the principles of justice individually & needs no communication? Fourthly, communitarian critique of Rawlsian claim to universality & impartiality is briefly presented & discussed in order to show that to be rational is not the same as to be neutral, fair & impartial. Moreover, no matter what we think about the possibility to be fair, at least the state of being both rational & fair (or just in Rawlsian sense) is unattainable. Adapted from the source document.
The article introduces three historical and linguistic approaches to political thought: Anglophonic history of ideas, German conceptual history and French history of political. It is claimed, that these schools could offer new tools for Lithuanian political sciences and help for better understanding of Lithuanian political thought and tradition. The article identifies main similarities and differences between all three approaches, and also shows what kind of questions could be raised and answers given while using different approaches in studies of political. The last part of article presents context of current studies of political thought in Lithuania and indicates possible trends for future studies while using more historical approaches to political. 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.
