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This collection deals with cultural studies in the humanities and the methods it uses. Its authors include scholars of ethnology, anthropology, folkloristics, digital culture research, and study of religions. Its chapters address topics of discussion and debate in humanistic culture research and indicate what tools are currently being used to study cultural phenomena. Various phases of the research process are covered, including epistemology, research ethics, techniques of data collection and analysis, the writing process of research plans, and the process of writing up the analysis. The book's authors contribute to our knowledge of changes in research paradigms and agendas, scientific philosophies, ethnographic fieldwork, different modes of writing, materiality, reflexivity, observation, researchers' use of the five senses, digital research, audiovisual techniques of observation, and selected textual methodologies. The book is intended as a textbook and methods guide for students in the fields of cultural research, for postdoctoral researchers, and for more senior researchers.

Religion, ethics and philosophies of life represent a delicate area where people can be oriented in a particular direction, without the possibility to react in a critic way. Today, people in democratic societies are extremely sensitive as regards the influence of churches, religions, life visions. Many adults, particularly young adults, recognize the conditioning rituals and indoctrinations strategies easily as contradictory to the intentions proclaimed officially. Many questions of personal values and ethics inevitability arise for individuals in the academic community. The Church on campus facilitates the formation of Christian conscience in its members so that they could make decisions based on gospel values and, thereby, resist moral relativism. Campus ministry is an expression of Church's special desire to be present to all who are involved in higher education. The Church on campus is challenged to be a sign of unity and living reminder of the essential interdependence and solidarity of all people.

Religion, ethics and philosophies of life represent a delicate area where people can be oriented in a particular direction, without the possibility to react in a critic way. Today, people in democratic societies are extremely sensitive as regards the influence of churches, religions, life visions. Many adults, particularly young adults, recognize the conditioning rituals and indoctrinations strategies easily as contradictory to the intentions proclaimed officially. Many questions of personal values and ethics inevitability arise for individuals in the academic community. The Church on campus facilitates the formation of Christian conscience in its members so that they could make decisions based on gospel values and, thereby, resist moral relativism. Campus ministry is an expression of Church's special desire to be present to all who are involved in higher education. The Church on campus is challenged to be a sign of unity and living reminder of the essential interdependence and solidarity of all people.

Religion, ethics and philosophies of life represent a delicate area where people can be oriented in a particular direction, without the possibility to react in a critic way. Today, people in democratic societies are extremely sensitive as regards the influence of churches, religions, life visions. Many adults, particularly young adults, recognize the conditioning rituals and indoctrinations strategies easily as contradictory to the intentions proclaimed officially. Many questions of personal values and ethics inevitability arise for individuals in the academic community. The Church on campus facilitates the formation of Christian conscience in its members so that they could make decisions based on gospel values and, thereby, resist moral relativism. Campus ministry is an expression of Church's special desire to be present to all who are involved in higher education. The Church on campus is challenged to be a sign of unity and living reminder of the essential interdependence and solidarity of all people.

The Master's thesis \"The problem of Subject in Modern and Post-modern Philosophy of Education,\" is an attempt to highlight the problem of the subject in the context of modern philosophy of education. The present work describes and analyzes the distinction between modern and classical education philosophies as well. The historical, theoretical, and scientific development of the principles and standards of education are also dealt with focusing on philosophical principles that influenced the emergence and development of certain educational principles. The paper pays attention to the problem of child objectivisation in the system of classical education and the problem of subjectivisation in modern education. The modern education system highlights the importance of experience and reflection, intentionality of consciousness, which show the relevance of phenomenology. This work discusses the interplay of the ideas of phenomenology, pragmatism, and existentialism in education. Mostly the works of the representative of existentialism P.Freire are analyzed. P.Freire stresses the problem of human freedom and humanistic education in his educational philosophy. The paper also analyzes the importance of individual experience, its reflection and practical application in the educational system of the representative of pragmatism J.Dewey. Mostly the principles of democracy and humanism as the basic educational principles are emphasized. This paper presents the classical education system as the system that is dehumanising the individual and highlights its weaknesses, whereas the modern education system, on the contrary, is viewed as humanizing and liberating the individual.

Although the need of freedom is definite, the concept of individual freedom, while being interpreted with legal terms, causes not only theoretical, but also practical problems. The observed two extremes of freedom are defined as any human self-expression as well as the license, where the state power is generally attributed to disregard personal freedom. In this article the freedom of expression and state enforcement jurisdiction dichotomy are addressed by discussing positive and negative conceptions of freedom and the relationship between the interpretations of political liberalism and Kant and Hegel's philosophies. This paper aims to prove that the positive liberty is the assumption of the negative liberty. The paper based on Hegel's philosophy shows that freedom is the characteristic of human nature to seek identity. It is also argued that human identity can take many forms and, therefore, a person has a number of inherent rights and liberties. It is human psycho-physical identity that provides the right to life and health care; human creative identity, providing the right to privacy and freedom of occupation; human moral identity, which provides the right of dignity, and the moral autonomy of person's social and political identity, providing the political and social rights and freedoms. This article concludes that while a person uses the given rights with integrity and the state is limiting people's arbitrariness, there is no conflict between the freedom and state violation.

The Master's thesis \"The problem of Subject in Modern and Post-modern Philosophy of Education,\" is an attempt to highlight the problem of the subject in the context of modern philosophy of education. The present work describes and analyzes the distinction between modern and classical education philosophies as well. The historical, theoretical, and scientific development of the principles and standards of education are also dealt with focusing on philosophical principles that influenced the emergence and development of certain educational principles. The paper pays attention to the problem of child objectivisation in the system of classical education and the problem of subjectivisation in modern education. The modern education system highlights the importance of experience and reflection, intentionality of consciousness, which show the relevance of phenomenology. This work discusses the interplay of the ideas of phenomenology, pragmatism, and existentialism in education. Mostly the works of the representative of existentialism P.Freire are analyzed. P.Freire stresses the problem of human freedom and humanistic education in his educational philosophy. The paper also analyzes the importance of individual experience, its reflection and practical application in the educational system of the representative of pragmatism J.Dewey. Mostly the principles of democracy and humanism as the basic educational principles are emphasized. This paper presents the classical education system as the system that is dehumanising the individual and highlights its weaknesses, whereas the modern education system, on the contrary, is viewed as humanizing and liberating the individual.

Although the need of freedom is definite, the concept of individual freedom, while being interpreted with legal terms, causes not only theoretical, but also practical problems. The observed two extremes of freedom are defined as any human self-expression as well as the license, where the state power is generally attributed to disregard personal freedom. In this article the freedom of expression and state enforcement jurisdiction dichotomy are addressed by discussing positive and negative conceptions of freedom and the relationship between the interpretations of political liberalism and Kant and Hegel's philosophies. This paper aims to prove that the positive liberty is the assumption of the negative liberty. The paper based on Hegel's philosophy shows that freedom is the characteristic of human nature to seek identity. It is also argued that human identity can take many forms and, therefore, a person has a number of inherent rights and liberties. It is human psycho-physical identity that provides the right to life and health care; human creative identity, providing the right to privacy and freedom of occupation; human moral identity, which provides the right of dignity, and the moral autonomy of person's social and political identity, providing the political and social rights and freedoms. This article concludes that while a person uses the given rights with integrity and the state is limiting people's arbitrariness, there is no conflict between the freedom and state violation.

The aim of the study was an analysis of two the conceptions of relationships between democracy and religion. One of these conceptions was created by Alexis de Tocqueville. He thought that democracy needs religion as an element that enriches it and helps in removing some negative tendencies inherent in this form of government. He understood that democracy was coalesced with the philosophies that were alien to religion, however, he demanded an alliance of democracy and religion. The other object of philosophical analysis is John Rawls. The theories of this author show an important change in the relationship of religion and democracy, which stems from the fact that he equates religion with philosophy. The political liberalism of Rawls helps us understand why democracy as a form of government has no need of religion. The political liberalism of Rawls reveals an important aspect of relationship between democracy and religion. He differs from Tocqueville by thinking that this form of government is not inherently merged with religion. Democratic state aspires to be neutral towards religion. Believers can be honest democrats, but this regime is indifferent in respect of religion. Democrats are on the side of worldly immanence, and believers side with religious transcendence. These two competing attitudes create a tension between religion and democracy. The solution of this tension, proposed by Rawls, consists in the equalization of philosophy and religion; it reveals that democracy is indifferent towards religion. The equalization of the status of philosophy and religion highlights the fact that this form of government is neutral in respect of the conception of God. This negates the Tocquevillian conception of the role of religion in democracy. Democracy can function without the support of traditions of religious thought.

The aim of the study was an analysis of two the conceptions of relationships between democracy and religion. One of these conceptions was created by Alexis de Tocqueville. He thought that democracy needs religion as an element that enriches it and helps in removing some negative tendencies inherent in this form of government. He understood that democracy was coalesced with the philosophies that were alien to religion, however, he demanded an alliance of democracy and religion. The other object of philosophical analysis is John Rawls. The theories of this author show an important change in the relationship of religion and democracy, which stems from the fact that he equates religion with philosophy. The political liberalism of Rawls helps us understand why democracy as a form of government has no need of religion. The political liberalism of Rawls reveals an important aspect of relationship between democracy and religion. He differs from Tocqueville by thinking that this form of government is not inherently merged with religion. Democratic state aspires to be neutral towards religion. Believers can be honest democrats, but this regime is indifferent in respect of religion. Democrats are on the side of worldly immanence, and believers side with religious transcendence. These two competing attitudes create a tension between religion and democracy. The solution of this tension, proposed by Rawls, consists in the equalization of philosophy and religion; it reveals that democracy is indifferent towards religion. The equalization of the status of philosophy and religion highlights the fact that this form of government is neutral in respect of the conception of God. This negates the Tocquevillian conception of the role of religion in democracy. Democracy can function without the support of traditions of religious thought.

The aim of the study was an analysis of two the conceptions of relationships between democracy and religion. One of these conceptions was created by Alexis de Tocqueville. He thought that democracy needs religion as an element that enriches it and helps in removing some negative tendencies inherent in this form of government. He understood that democracy was coalesced with the philosophies that were alien to religion, however, he demanded an alliance of democracy and religion. The other object of philosophical analysis is John Rawls. The theories of this author show an important change in the relationship of religion and democracy, which stems from the fact that he equates religion with philosophy. The political liberalism of Rawls helps us understand why democracy as a form of government has no need of religion. The political liberalism of Rawls reveals an important aspect of relationship between democracy and religion. He differs from Tocqueville by thinking that this form of government is not inherently merged with religion. Democratic state aspires to be neutral towards religion. Believers can be honest democrats, but this regime is indifferent in respect of religion. Democrats are on the side of worldly immanence, and believers side with religious transcendence. These two competing attitudes create a tension between religion and democracy. The solution of this tension, proposed by Rawls, consists in the equalization of philosophy and religion; it reveals that democracy is indifferent towards religion. The equalization of the status of philosophy and religion highlights the fact that this form of government is neutral in respect of the conception of God. This negates the Tocquevillian conception of the role of religion in democracy. Democracy can function without the support of traditions of religious thought.

The aim of the study was an analysis of two the conceptions of relationships between democracy and religion. One of these conceptions was created by Alexis de Tocqueville. He thought that democracy needs religion as an element that enriches it and helps in removing some negative tendencies inherent in this form of government. He understood that democracy was coalesced with the philosophies that were alien to religion, however, he demanded an alliance of democracy and religion. The other object of philosophical analysis is John Rawls. The theories of this author show an important change in the relationship of religion and democracy, which stems from the fact that he equates religion with philosophy. The political liberalism of Rawls helps us understand why democracy as a form of government has no need of religion. The political liberalism of Rawls reveals an important aspect of relationship between democracy and religion. He differs from Tocqueville by thinking that this form of government is not inherently merged with religion. Democratic state aspires to be neutral towards religion. Believers can be honest democrats, but this regime is indifferent in respect of religion. Democrats are on the side of worldly immanence, and believers side with religious transcendence. These two competing attitudes create a tension between religion and democracy. The solution of this tension, proposed by Rawls, consists in the equalization of philosophy and religion; it reveals that democracy is indifferent towards religion. The equalization of the status of philosophy and religion highlights the fact that this form of government is neutral in respect of the conception of God. This negates the Tocquevillian conception of the role of religion in democracy. Democracy can function without the support of traditions of religious thought.