Suchergebnisse

The problem of the research. The conception of the sustainable development is interpreted as non- decreasing wealth of the society based on a certain level of the technological, ecological and social activities. The social sustainability is treated as the least material and determined in comparison with the economic and ecological ones. It should be admitted that the current EU educational strategies as well as the national educational system declare the development of the essential values. Yet, the concrete and efficiently academic skills have been considered as the most prestigious ones as the quality level indicators of teachers and schools in both the national and international contexts. The strategy of the development of an open-minded, creative and responsible personality remains so far an object of the theoretical debates. That is why it is under the urgent importance to clear out the main laws of the sustainable education; to answer the question if we are able enough to rule the rapid social changes, their inertness; and if we have enough means to bring up and develop a harmonious personality. The subject of the research. The development of a harmonious personality. The aim of the research. To reveal the main abilities of the development of a harmonious personality in the sustainable educational process. The methods of the researche. The analysis of the scientific literature; the analysis of the contents of the documents; the semi- structural individual interviews and the analysis of their contents (qualitative content analysis). The outcomes of the research. The majority of the opinions of the respondents – teachers and parents – coincide: within the society there exists a manifestation of economic values, cosmopolitan culture of ratings, urgent changes of competences in the euro-identitive context. There exists some resolution of the sustainable factors in the educational institutions – the aspiration of the constant progress, the ability to adapt oneself to the changing surroundings, the testing of the demands. Yet, the aspiration of the sustainability is being fulfilled with certain difficulties – there still exists a lack of the harmony among the educational documents; a lack of the real integration among various teaching subjects. The contents of the examination programmes sadly undergo the type of the theories and politics which impoverish the students' spiritual values. The conclusions of the research. The education based on the sustainable development should be continued on the basis of learning supported with the essential values. In such a context, the concept of the harmonious personality would definitely correlate with the characteristics of the emotionally and spiritually harmonious, mature and multi-developed personality able to reveal his/ her uniqueness. The main positive factors would imply the fundamental development of the essential values supported by the school's ethical and moral codex correlating with and matching the state's educational documents, teaching programs, examination contents, teaching means, evaluation system, which would lead to the personality's maturity as the main aspiration. The basic potential reasons influencing the disability to develop a harmonious personality are connected with the educational concept based on lacking the system of the fundamental values; based on the constant and superficial educational reforms mainly reflecting the political changes; based on the decrease of the net of the educational institutions; based on the absence of the educational management competences, the culture of ranking; based on the chaotically uncontrolled negative influence of the informal surroundings; based on the absence of applying the holistic philosophy.

The problem of the research. The conception of the sustainable development is interpreted as non- decreasing wealth of the society based on a certain level of the technological, ecological and social activities. The social sustainability is treated as the least material and determined in comparison with the economic and ecological ones. It should be admitted that the current EU educational strategies as well as the national educational system declare the development of the essential values. Yet, the concrete and efficiently academic skills have been considered as the most prestigious ones as the quality level indicators of teachers and schools in both the national and international contexts. The strategy of the development of an open-minded, creative and responsible personality remains so far an object of the theoretical debates. That is why it is under the urgent importance to clear out the main laws of the sustainable education; to answer the question if we are able enough to rule the rapid social changes, their inertness; and if we have enough means to bring up and develop a harmonious personality. The subject of the research. The development of a harmonious personality. The aim of the research. To reveal the main abilities of the development of a harmonious personality in the sustainable educational process. The methods of the researche. The analysis of the scientific literature; the analysis of the contents of the documents; the semi- structural individual interviews and the analysis of their contents (qualitative content analysis). The outcomes of the research. The majority of the opinions of the respondents – teachers and parents – coincide: within the society there exists a manifestation of economic values, cosmopolitan culture of ratings, urgent changes of competences in the euro-identitive context. There exists some resolution of the sustainable factors in the educational institutions – the aspiration of the constant progress, the ability to adapt oneself to the changing surroundings, the testing of the demands. Yet, the aspiration of the sustainability is being fulfilled with certain difficulties – there still exists a lack of the harmony among the educational documents; a lack of the real integration among various teaching subjects. The contents of the examination programmes sadly undergo the type of the theories and politics which impoverish the students' spiritual values. The conclusions of the research. The education based on the sustainable development should be continued on the basis of learning supported with the essential values. In such a context, the concept of the harmonious personality would definitely correlate with the characteristics of the emotionally and spiritually harmonious, mature and multi-developed personality able to reveal his/ her uniqueness. The main positive factors would imply the fundamental development of the essential values supported by the school's ethical and moral codex correlating with and matching the state's educational documents, teaching programs, examination contents, teaching means, evaluation system, which would lead to the personality's maturity as the main aspiration. The basic potential reasons influencing the disability to develop a harmonious personality are connected with the educational concept based on lacking the system of the fundamental values; based on the constant and superficial educational reforms mainly reflecting the political changes; based on the decrease of the net of the educational institutions; based on the absence of the educational management competences, the culture of ranking; based on the chaotically uncontrolled negative influence of the informal surroundings; based on the absence of applying the holistic philosophy.

The problem of the research. The conception of the sustainable development is interpreted as non- decreasing wealth of the society based on a certain level of the technological, ecological and social activities. The social sustainability is treated as the least material and determined in comparison with the economic and ecological ones. It should be admitted that the current EU educational strategies as well as the national educational system declare the development of the essential values. Yet, the concrete and efficiently academic skills have been considered as the most prestigious ones as the quality level indicators of teachers and schools in both the national and international contexts. The strategy of the development of an open-minded, creative and responsible personality remains so far an object of the theoretical debates. That is why it is under the urgent importance to clear out the main laws of the sustainable education; to answer the question if we are able enough to rule the rapid social changes, their inertness; and if we have enough means to bring up and develop a harmonious personality. The subject of the research. The development of a harmonious personality. The aim of the research. To reveal the main abilities of the development of a harmonious personality in the sustainable educational process. The methods of the researche. The analysis of the scientific literature; the analysis of the contents of the documents; the semi- structural individual interviews and the analysis of their contents (qualitative content analysis). The outcomes of the research. The majority of the opinions of the respondents – teachers and parents – coincide: within the society there exists a manifestation of economic values, cosmopolitan culture of ratings, urgent changes of competences in the euro-identitive context. There exists some resolution of the sustainable factors in the educational institutions – the aspiration of the constant progress, the ability to adapt oneself to the changing surroundings, the testing of the demands. Yet, the aspiration of the sustainability is being fulfilled with certain difficulties – there still exists a lack of the harmony among the educational documents; a lack of the real integration among various teaching subjects. The contents of the examination programmes sadly undergo the type of the theories and politics which impoverish the students' spiritual values. The conclusions of the research. The education based on the sustainable development should be continued on the basis of learning supported with the essential values. In such a context, the concept of the harmonious personality would definitely correlate with the characteristics of the emotionally and spiritually harmonious, mature and multi-developed personality able to reveal his/ her uniqueness. The main positive factors would imply the fundamental development of the essential values supported by the school's ethical and moral codex correlating with and matching the state's educational documents, teaching programs, examination contents, teaching means, evaluation system, which would lead to the personality's maturity as the main aspiration. The basic potential reasons influencing the disability to develop a harmonious personality are connected with the educational concept based on lacking the system of the fundamental values; based on the constant and superficial educational reforms mainly reflecting the political changes; based on the decrease of the net of the educational institutions; based on the absence of the educational management competences, the culture of ranking; based on the chaotically uncontrolled negative influence of the informal surroundings; based on the absence of applying the holistic philosophy.

In 1925-1940, he was docent, later professor in Kaunas University, in 1925, J. Aleksa was the creator of Farmers' party, in 1925-1927 - President of Agriculture Palace, in 1926-1935, he was Minister of Agriculture, in 1928-1936 - the leader of the Fanners Unity organization, doctor of agriculture science (since 1929). In 1925-1927, he was the editor of the journal "Žemės ūkis". 1948-1955, he was deported to Siberia. So J. Aleksa experienced terror and genocide in soviet prisons and places of deportations such as killing, physical and moral torments, personal indignity, worsening or changing of living conditions which caused deaths. J. Aleksa saw many dramatic events among other prisoners and deportees. J. Aleksa was the author of the ideology of fanners' unity in Independent Lithuania. During the first four decades of the 20th century, the ancient village system of country was transformed into separated farm system. Growing individualism of farmers was accompanied by increasing political polarization. At the same time the process of formation of co-cooperative relations among the fanners started and the efforts for fostering their unity increased. He played very important role in the organization of the agricultural system. Agriculturist, sociologist Jonas Aleksa participated in the process of the development of farmers' solidarity. J. Aleksa was the leader in the Lithuanian agricultural community, propagating the significance of farming in society, improving the culture of farming.

In 1925-1940, he was docent, later professor in Kaunas University, in 1925, J. Aleksa was the creator of Farmers' party, in 1925-1927 - President of Agriculture Palace, in 1926-1935, he was Minister of Agriculture, in 1928-1936 - the leader of the Fanners Unity organization, doctor of agriculture science (since 1929). In 1925-1927, he was the editor of the journal "Žemės ūkis". 1948-1955, he was deported to Siberia. So J. Aleksa experienced terror and genocide in soviet prisons and places of deportations such as killing, physical and moral torments, personal indignity, worsening or changing of living conditions which caused deaths. J. Aleksa saw many dramatic events among other prisoners and deportees. J. Aleksa was the author of the ideology of fanners' unity in Independent Lithuania. During the first four decades of the 20th century, the ancient village system of country was transformed into separated farm system. Growing individualism of farmers was accompanied by increasing political polarization. At the same time the process of formation of co-cooperative relations among the fanners started and the efforts for fostering their unity increased. He played very important role in the organization of the agricultural system. Agriculturist, sociologist Jonas Aleksa participated in the process of the development of farmers' solidarity. J. Aleksa was the leader in the Lithuanian agricultural community, propagating the significance of farming in society, improving the culture of farming.

In 1925-1940, he was docent, later professor in Kaunas University, in 1925, J. Aleksa was the creator of Farmers' party, in 1925-1927 - President of Agriculture Palace, in 1926-1935, he was Minister of Agriculture, in 1928-1936 - the leader of the Fanners Unity organization, doctor of agriculture science (since 1929). In 1925-1927, he was the editor of the journal "Žemės ūkis". 1948-1955, he was deported to Siberia. So J. Aleksa experienced terror and genocide in soviet prisons and places of deportations such as killing, physical and moral torments, personal indignity, worsening or changing of living conditions which caused deaths. J. Aleksa saw many dramatic events among other prisoners and deportees. J. Aleksa was the author of the ideology of fanners' unity in Independent Lithuania. During the first four decades of the 20th century, the ancient village system of country was transformed into separated farm system. Growing individualism of farmers was accompanied by increasing political polarization. At the same time the process of formation of co-cooperative relations among the fanners started and the efforts for fostering their unity increased. He played very important role in the organization of the agricultural system. Agriculturist, sociologist Jonas Aleksa participated in the process of the development of farmers' solidarity. J. Aleksa was the leader in the Lithuanian agricultural community, propagating the significance of farming in society, improving the culture of farming.

In 1925-1940, he was docent, later professor in Kaunas University, in 1925, J. Aleksa was the creator of Farmers' party, in 1925-1927 - President of Agriculture Palace, in 1926-1935, he was Minister of Agriculture, in 1928-1936 - the leader of the Fanners Unity organization, doctor of agriculture science (since 1929). In 1925-1927, he was the editor of the journal "Žemės ūkis". 1948-1955, he was deported to Siberia. So J. Aleksa experienced terror and genocide in soviet prisons and places of deportations such as killing, physical and moral torments, personal indignity, worsening or changing of living conditions which caused deaths. J. Aleksa saw many dramatic events among other prisoners and deportees. J. Aleksa was the author of the ideology of fanners' unity in Independent Lithuania. During the first four decades of the 20th century, the ancient village system of country was transformed into separated farm system. Growing individualism of farmers was accompanied by increasing political polarization. At the same time the process of formation of co-cooperative relations among the fanners started and the efforts for fostering their unity increased. He played very important role in the organization of the agricultural system. Agriculturist, sociologist Jonas Aleksa participated in the process of the development of farmers' solidarity. J. Aleksa was the leader in the Lithuanian agricultural community, propagating the significance of farming in society, improving the culture of farming.

In 1925-1940, he was docent, later professor in Kaunas University, in 1925, J. Aleksa was the creator of Farmers' party, in 1925-1927 - President of Agriculture Palace, in 1926-1935, he was Minister of Agriculture, in 1928-1936 - the leader of the Fanners Unity organization, doctor of agriculture science (since 1929). In 1925-1927, he was the editor of the journal "Žemės ūkis". 1948-1955, he was deported to Siberia. So J. Aleksa experienced terror and genocide in soviet prisons and places of deportations such as killing, physical and moral torments, personal indignity, worsening or changing of living conditions which caused deaths. J. Aleksa saw many dramatic events among other prisoners and deportees. J. Aleksa was the author of the ideology of fanners' unity in Independent Lithuania. During the first four decades of the 20th century, the ancient village system of country was transformed into separated farm system. Growing individualism of farmers was accompanied by increasing political polarization. At the same time the process of formation of co-cooperative relations among the fanners started and the efforts for fostering their unity increased. He played very important role in the organization of the agricultural system. Agriculturist, sociologist Jonas Aleksa participated in the process of the development of farmers' solidarity. J. Aleksa was the leader in the Lithuanian agricultural community, propagating the significance of farming in society, improving the culture of farming.

In 1925-1940, he was docent, later professor in Kaunas University, in 1925, J. Aleksa was the creator of Farmers' party, in 1925-1927 - President of Agriculture Palace, in 1926-1935, he was Minister of Agriculture, in 1928-1936 - the leader of the Fanners Unity organization, doctor of agriculture science (since 1929). In 1925-1927, he was the editor of the journal "Žemės ūkis". 1948-1955, he was deported to Siberia. So J. Aleksa experienced terror and genocide in soviet prisons and places of deportations such as killing, physical and moral torments, personal indignity, worsening or changing of living conditions which caused deaths. J. Aleksa saw many dramatic events among other prisoners and deportees. J. Aleksa was the author of the ideology of fanners' unity in Independent Lithuania. During the first four decades of the 20th century, the ancient village system of country was transformed into separated farm system. Growing individualism of farmers was accompanied by increasing political polarization. At the same time the process of formation of co-cooperative relations among the fanners started and the efforts for fostering their unity increased. He played very important role in the organization of the agricultural system. Agriculturist, sociologist Jonas Aleksa participated in the process of the development of farmers' solidarity. J. Aleksa was the leader in the Lithuanian agricultural community, propagating the significance of farming in society, improving the culture of farming.

This master thesis studied the media discourse in three major Lithuanian internet news portals, which are referred to as the greatest – Delfi.lt, 15min.lt and Lrytas.lt. The main idea is to figure out how much is exposed discourse Angela Merkel and Vladimir Putin images of their personalities. To achieve this, it was first necessary to review what it is discourse and discipline within discourse analysis, what structural elements, as power can be given meaning discourse. The second part deals with the concept of personality and it`s importance to society. The last part of the work was carried out in discourse analysis, which revealed what direction are formed Angela Merkel and Vladimir Putin images of their personalities, and what the political culture of Lithuanian media tends to portray to the public – east or west. Summarizing the theoretical and analytical part of the work results and presents the conclusions.

This master thesis studied the media discourse in three major Lithuanian internet news portals, which are referred to as the greatest – Delfi.lt, 15min.lt and Lrytas.lt. The main idea is to figure out how much is exposed discourse Angela Merkel and Vladimir Putin images of their personalities. To achieve this, it was first necessary to review what it is discourse and discipline within discourse analysis, what structural elements, as power can be given meaning discourse. The second part deals with the concept of personality and it`s importance to society. The last part of the work was carried out in discourse analysis, which revealed what direction are formed Angela Merkel and Vladimir Putin images of their personalities, and what the political culture of Lithuanian media tends to portray to the public – east or west. Summarizing the theoretical and analytical part of the work results and presents the conclusions.

The article is concerned with the dissemination of the Stalinist official ideology in Soviet Lithuania in 1944–1957, the manifestations and impact of the personality cult of Stalin on society, and the causes of its late dismantling. In the Stalinist years Lithuania was a new periphery of the USSR that lost no time in taking over the centre "experience" in all spheres, forcibly moved closer to political and social standards of the state whose part it became. Due to the scanty membership of the LCP and the short time period Stalinist ideology proliferation did not acquire "national" specific – propagandists' practical needs were satisfied by short ideological texts translated from Russian and adapted, while the Stalin personality cult, the main component of the period, was also expressed by images flourishing in the Soviet Union and standardized forms, except the original contribution of Lithuanian poets. At the beginning of 1956 the Stalin cult was officially denounced in the USSR, in Soviet Lithuania it was falling into decline slowly and "peacefully", not publicising the crimes committed by the Stalinist system. Respect for this name was expressed until November 1961, i. e., only the removal of Stalin's mummy from the mausoleum in Moscow finally signalled to the leadership of Soviet Lithuania that at last it was necessary to change the names of kolkhozes, streets and newspapers, and to dismantle monuments. Such slow disappearance of the Stalin cult (avoiding criticism of the system itself and not publicising its "shortcomings") helped to suppress public hopes, preserved the regime's stability, and gave time to grasp the direction of the evolution of the system. Slight public interest in future political changes after 1956 shows that the post-war reprisals bore fruit – the situation in Soviet Lithuania was 178 Stalininis režimas Lietuvoje 1944–1953 m. controlled and larger "excesses" were avoided. On the other hand the indifference of Lithuanian society for the future of the SSSR demonstrated that it was not permeated by Soviet ideology and Soviet patriotism. The Stalinist system that was brutally enforced as though "jumped" over the consequent stage of the public indoctrination therefore during later Soviet time it was faced with the weaknesses of its own ideology and the vitality of "bourgeois nationalism".

The article is concerned with the dissemination of the Stalinist official ideology in Soviet Lithuania in 1944–1957, the manifestations and impact of the personality cult of Stalin on society, and the causes of its late dismantling. In the Stalinist years Lithuania was a new periphery of the USSR that lost no time in taking over the centre "experience" in all spheres, forcibly moved closer to political and social standards of the state whose part it became. Due to the scanty membership of the LCP and the short time period Stalinist ideology proliferation did not acquire "national" specific – propagandists' practical needs were satisfied by short ideological texts translated from Russian and adapted, while the Stalin personality cult, the main component of the period, was also expressed by images flourishing in the Soviet Union and standardized forms, except the original contribution of Lithuanian poets. At the beginning of 1956 the Stalin cult was officially denounced in the USSR, in Soviet Lithuania it was falling into decline slowly and "peacefully", not publicising the crimes committed by the Stalinist system. Respect for this name was expressed until November 1961, i. e., only the removal of Stalin's mummy from the mausoleum in Moscow finally signalled to the leadership of Soviet Lithuania that at last it was necessary to change the names of kolkhozes, streets and newspapers, and to dismantle monuments. Such slow disappearance of the Stalin cult (avoiding criticism of the system itself and not publicising its "shortcomings") helped to suppress public hopes, preserved the regime's stability, and gave time to grasp the direction of the evolution of the system. Slight public interest in future political changes after 1956 shows that the post-war reprisals bore fruit – the situation in Soviet Lithuania was 178 Stalininis režimas Lietuvoje 1944–1953 m. controlled and larger "excesses" were avoided. On the other hand the indifference of Lithuanian society for the future of the SSSR demonstrated that it was not permeated by Soviet ideology and Soviet patriotism. The Stalinist system that was brutally enforced as though "jumped" over the consequent stage of the public indoctrination therefore during later Soviet time it was faced with the weaknesses of its own ideology and the vitality of "bourgeois nationalism".

Personality and Philosophy Controversy of M. K. Gandhi in 21st century Modern India Mohandas Karamchand Gandhi was one of the most popular 20th century spiritual and political leaders of India. He is widely known for his nonviolent philosophy. He also believed that through satyagraha philosophy he can transform Indian society and ensure long-lasting peace in it. The main problem is that in the Modern India times Gandhi's image is full of controversy - he is widely criticized in public discourses by famous personalities, like Arundhati Roy, Sujatha Gidla and Dalit Diva. This situation is getting worse, because the main political party in current Republic of India is Bharatiya Janata Party (BJP), which is based on hindutva ideology – hindu nationalism, which includes violence, anti-muslim ideology and seeks to make India exclusively only hindu country. Moreover, M. K. Gandhi was killed by Nathuram Godse, which was a member of Hindu Mahasabha organization, which is close to BJP. Through the period of 2014 – 2018, many statues which represented M. K. Gandhi image were eliminated or damaged around the world – from India, Ghana and even in Canada. Popular personalities, like Indian writers and social activists started to criticize M. K. Gandhi personality, moreover, the critique towards M. K. Gandhi transforms into antiGandhi cult. The main object of this paper to analyze, how M. K. Gandhi nonviolent philosophy became controversial in current India context and why his public image has changed. Using hermeneutical and nationalist discourses analysis leads to the conclusion, that BJP do not accept M. K. Gandhi nonviolent and civic nationalism-based ideology, because M. K. Gandhi wanted to unify hindus and muslims, but BJP declared hindu nationalism do not accept any other religions except hinduism. BJP emphasizes, that M. Gandhi can be anti-national because of this muslim-friendly view.

Personality and Philosophy Controversy of M. K. Gandhi in 21st century Modern India Mohandas Karamchand Gandhi was one of the most popular 20th century spiritual and political leaders of India. He is widely known for his nonviolent philosophy. He also believed that through satyagraha philosophy he can transform Indian society and ensure long-lasting peace in it. The main problem is that in the Modern India times Gandhi's image is full of controversy - he is widely criticized in public discourses by famous personalities, like Arundhati Roy, Sujatha Gidla and Dalit Diva. This situation is getting worse, because the main political party in current Republic of India is Bharatiya Janata Party (BJP), which is based on hindutva ideology – hindu nationalism, which includes violence, anti-muslim ideology and seeks to make India exclusively only hindu country. Moreover, M. K. Gandhi was killed by Nathuram Godse, which was a member of Hindu Mahasabha organization, which is close to BJP. Through the period of 2014 – 2018, many statues which represented M. K. Gandhi image were eliminated or damaged around the world – from India, Ghana and even in Canada. Popular personalities, like Indian writers and social activists started to criticize M. K. Gandhi personality, moreover, the critique towards M. K. Gandhi transforms into antiGandhi cult. The main object of this paper to analyze, how M. K. Gandhi nonviolent philosophy became controversial in current India context and why his public image has changed. Using hermeneutical and nationalist discourses analysis leads to the conclusion, that BJP do not accept M. K. Gandhi nonviolent and civic nationalism-based ideology, because M. K. Gandhi wanted to unify hindus and muslims, but BJP declared hindu nationalism do not accept any other religions except hinduism. BJP emphasizes, that M. Gandhi can be anti-national because of this muslim-friendly view.