Suchergebnisse

Statistics show, that 71% of Lithuanian do not participate in group and individual creative activities, while the EU average is 62%. (Cultural Access and Participation, 2013). Organizing large-scale events based on participatory, when involvement in culture is low, an important role goes for communication. Project organizers must find ways to reach audiences that are not participating in cultural activities. It is important to communicate with the cultural sector workers, who are currently forced to change their ongoing operational techniques and become not only a cultural product or service providers, but also the body which carries on an active two-way communication that involves people in its organization, implementation, and cooperation with other sectors representatives. In view of the prevailing situation, the problem of this Master's thesis - how to communicate participatory culture projects in an environment of low involvement in culture? Research object. The principles of participatory culture and their communication in \"Kaunas European Capital of Culture 2022" project. Research aim. Investigate participatory cultural communication peculiarities, on the basis of \"Kaunas European Capital of Culture 2022\" project. In order to achieve this aim these tasks are formulated: theoretically and methodologically define the concept of participatory culture and its application; to identify what kind of participatory culture principles are emphasized \"Kaunas European Capital of Culture 2022\" project; to analyze the ways in which the participatory culture is communicated in \"Kaunas European Capital of Culture 2022\" project; reveal the challenges of communicating participatory culture in \"Kaunas European Capital of Culture 2022 project. The theoretical part of this master thesis was carried out by analytical - descriptive method. In the empirical part the selected practical \"Kaunas European Capital of Culture 2022\" example prompts the choice of research methodology. This project, if successful, will take place in 2022 and is the main condition to choose exploratory case study methodology - project carried out for the first time, so it is a new practice, which can be seen in the choice of this strategy. The case study method will receive detailed qualitative type of knowledge that will help to answer the questions raised by the study. Document analysis revealed that the primary project application widely focuses on the participatory culture principle - openness, meaning that the project gives the opportunity to get involved and contribute to the organization or otherwise participate in it without exception to all comers, and this can be done without making great personal effort. Reciprocity, equivalent co-operation and active creativity principles are not described in the project application, rather mentioned indirectly. Project content communication analysis revealed that the initial stage of the project uses information communication model, characterized by a one-way communication. On the other hand, participatory cultural manifestations can be found in the organized special events – "Community Laboratories \"and \"Bank of Ideas\" initiative. Summarizing the project organizers and team members' opinions emerging challenges in project communication are revealed. It's the lack of participatory cultural traditions, within Lithuanians, the apathy of cultural institutions and educational institutions in developing cooperation, the skills shortages of culture officials, when involving audiences to cultural activities, poor European and national cultural policy guidelines for mastering the development of a culture of Kaunas region. So, the analysis of \"Kaunas European Capital of Culture in 2022" project, showed that the principles of participatory culture declared in the original application are not fully exploited for this project communication. The challenges faced when organizing the project indicates that the development of participatory culture-based initiatives is not easy because the cultural workers and political representatives lack the experience and skills to carry out such projects, and citizens avoid getting involved in cultural and artistic activities because of the lack of participatory culture experience.

Statistics show, that 71% of Lithuanian do not participate in group and individual creative activities, while the EU average is 62%. (Cultural Access and Participation, 2013). Organizing large-scale events based on participatory, when involvement in culture is low, an important role goes for communication. Project organizers must find ways to reach audiences that are not participating in cultural activities. It is important to communicate with the cultural sector workers, who are currently forced to change their ongoing operational techniques and become not only a cultural product or service providers, but also the body which carries on an active two-way communication that involves people in its organization, implementation, and cooperation with other sectors representatives. In view of the prevailing situation, the problem of this Master's thesis - how to communicate participatory culture projects in an environment of low involvement in culture? Research object. The principles of participatory culture and their communication in \"Kaunas European Capital of Culture 2022" project. Research aim. Investigate participatory cultural communication peculiarities, on the basis of \"Kaunas European Capital of Culture 2022\" project. In order to achieve this aim these tasks are formulated: theoretically and methodologically define the concept of participatory culture and its application; to identify what kind of participatory culture principles are emphasized \"Kaunas European Capital of Culture 2022\" project; to analyze the ways in which the participatory culture is communicated in \"Kaunas European Capital of Culture 2022\" project; reveal the challenges of communicating participatory culture in \"Kaunas European Capital of Culture 2022 project. The theoretical part of this master thesis was carried out by analytical - descriptive method. In the empirical part the selected practical \"Kaunas European Capital of Culture 2022\" example prompts the choice of research methodology. This project, if successful, will take place in 2022 and is the main condition to choose exploratory case study methodology - project carried out for the first time, so it is a new practice, which can be seen in the choice of this strategy. The case study method will receive detailed qualitative type of knowledge that will help to answer the questions raised by the study. Document analysis revealed that the primary project application widely focuses on the participatory culture principle - openness, meaning that the project gives the opportunity to get involved and contribute to the organization or otherwise participate in it without exception to all comers, and this can be done without making great personal effort. Reciprocity, equivalent co-operation and active creativity principles are not described in the project application, rather mentioned indirectly. Project content communication analysis revealed that the initial stage of the project uses information communication model, characterized by a one-way communication. On the other hand, participatory cultural manifestations can be found in the organized special events – "Community Laboratories \"and \"Bank of Ideas\" initiative. Summarizing the project organizers and team members' opinions emerging challenges in project communication are revealed. It's the lack of participatory cultural traditions, within Lithuanians, the apathy of cultural institutions and educational institutions in developing cooperation, the skills shortages of culture officials, when involving audiences to cultural activities, poor European and national cultural policy guidelines for mastering the development of a culture of Kaunas region. So, the analysis of \"Kaunas European Capital of Culture in 2022" project, showed that the principles of participatory culture declared in the original application are not fully exploited for this project communication. The challenges faced when organizing the project indicates that the development of participatory culture-based initiatives is not easy because the cultural workers and political representatives lack the experience and skills to carry out such projects, and citizens avoid getting involved in cultural and artistic activities because of the lack of participatory culture experience.

Statistics show, that 71% of Lithuanian do not participate in group and individual creative activities, while the EU average is 62%. (Cultural Access and Participation, 2013). Organizing large-scale events based on participatory, when involvement in culture is low, an important role goes for communication. Project organizers must find ways to reach audiences that are not participating in cultural activities. It is important to communicate with the cultural sector workers, who are currently forced to change their ongoing operational techniques and become not only a cultural product or service providers, but also the body which carries on an active two-way communication that involves people in its organization, implementation, and cooperation with other sectors representatives. In view of the prevailing situation, the problem of this Master's thesis - how to communicate participatory culture projects in an environment of low involvement in culture? Research object. The principles of participatory culture and their communication in \"Kaunas European Capital of Culture 2022" project. Research aim. Investigate participatory cultural communication peculiarities, on the basis of \"Kaunas European Capital of Culture 2022\" project. In order to achieve this aim these tasks are formulated: theoretically and methodologically define the concept of participatory culture and its application; to identify what kind of participatory culture principles are emphasized \"Kaunas European Capital of Culture 2022\" project; to analyze the ways in which the participatory culture is communicated in \"Kaunas European Capital of Culture 2022\" project; reveal the challenges of communicating participatory culture in \"Kaunas European Capital of Culture 2022 project. The theoretical part of this master thesis was carried out by analytical - descriptive method. In the empirical part the selected practical \"Kaunas European Capital of Culture 2022\" example prompts the choice of research methodology. This project, if successful, will take place in 2022 and is the main condition to choose exploratory case study methodology - project carried out for the first time, so it is a new practice, which can be seen in the choice of this strategy. The case study method will receive detailed qualitative type of knowledge that will help to answer the questions raised by the study. Document analysis revealed that the primary project application widely focuses on the participatory culture principle - openness, meaning that the project gives the opportunity to get involved and contribute to the organization or otherwise participate in it without exception to all comers, and this can be done without making great personal effort. Reciprocity, equivalent co-operation and active creativity principles are not described in the project application, rather mentioned indirectly. Project content communication analysis revealed that the initial stage of the project uses information communication model, characterized by a one-way communication. On the other hand, participatory cultural manifestations can be found in the organized special events – "Community Laboratories \"and \"Bank of Ideas\" initiative. Summarizing the project organizers and team members' opinions emerging challenges in project communication are revealed. It's the lack of participatory cultural traditions, within Lithuanians, the apathy of cultural institutions and educational institutions in developing cooperation, the skills shortages of culture officials, when involving audiences to cultural activities, poor European and national cultural policy guidelines for mastering the development of a culture of Kaunas region. So, the analysis of \"Kaunas European Capital of Culture in 2022" project, showed that the principles of participatory culture declared in the original application are not fully exploited for this project communication. The challenges faced when organizing the project indicates that the development of participatory culture-based initiatives is not easy because the cultural workers and political representatives lack the experience and skills to carry out such projects, and citizens avoid getting involved in cultural and artistic activities because of the lack of participatory culture experience.

In this article some important aspects of Heidegger's philosophy of technology is addressed. It is argued against Don Ihde's observation that Heidegger's philosophy of technology mostly concerns the large scale technological phenomena of industrial revolution – actually in Heidegger's oeuvre we can find reflection on such micro-scale post-industrial technologies as cybernetics, biotechnologies etc. The critique of the essentialism of Heideggerian philosophy of technology by such authors as Andrew Feenberg, Don Ihde and Peter-Paul Verbeek is presented. It is suggested that earlier Heidegger's concept of the essence of technology as "machination" (Machenschaft) is less susceptible to such criticism: whether technologies are exploitative and turning nature into "standing reserve", or whether they are ecological and nature-friendly, whether they are understood as autonomous force, or democratically controlled process – it could be said that through contemporary technologies reality is increasingly turned into artifice and entities are revealed as makeable and producible.

In this article some important aspects of Heidegger's philosophy of technology is addressed. It is argued against Don Ihde's observation that Heidegger's philosophy of technology mostly concerns the large scale technological phenomena of industrial revolution – actually in Heidegger's oeuvre we can find reflection on such micro-scale post-industrial technologies as cybernetics, biotechnologies etc. The critique of the essentialism of Heideggerian philosophy of technology by such authors as Andrew Feenberg, Don Ihde and Peter-Paul Verbeek is presented. It is suggested that earlier Heidegger's concept of the essence of technology as "machination" (Machenschaft) is less susceptible to such criticism: whether technologies are exploitative and turning nature into "standing reserve", or whether they are ecological and nature-friendly, whether they are understood as autonomous force, or democratically controlled process – it could be said that through contemporary technologies reality is increasingly turned into artifice and entities are revealed as makeable and producible.

In this article some important aspects of Heidegger's philosophy of technology is addressed. It is argued against Don Ihde's observation that Heidegger's philosophy of technology mostly concerns the large scale technological phenomena of industrial revolution – actually in Heidegger's oeuvre we can find reflection on such micro-scale post-industrial technologies as cybernetics, biotechnologies etc. The critique of the essentialism of Heideggerian philosophy of technology by such authors as Andrew Feenberg, Don Ihde and Peter-Paul Verbeek is presented. It is suggested that earlier Heidegger's concept of the essence of technology as "machination" (Machenschaft) is less susceptible to such criticism: whether technologies are exploitative and turning nature into "standing reserve", or whether they are ecological and nature-friendly, whether they are understood as autonomous force, or democratically controlled process – it could be said that through contemporary technologies reality is increasingly turned into artifice and entities are revealed as makeable and producible.

In this article some important aspects of Heidegger's philosophy of technology is addressed. It is argued against Don Ihde's observation that Heidegger's philosophy of technology mostly concerns the large scale technological phenomena of industrial revolution – actually in Heidegger's oeuvre we can find reflection on such micro-scale post-industrial technologies as cybernetics, biotechnologies etc. The critique of the essentialism of Heideggerian philosophy of technology by such authors as Andrew Feenberg, Don Ihde and Peter-Paul Verbeek is presented. It is suggested that earlier Heidegger's concept of the essence of technology as "machination" (Machenschaft) is less susceptible to such criticism: whether technologies are exploitative and turning nature into "standing reserve", or whether they are ecological and nature-friendly, whether they are understood as autonomous force, or democratically controlled process – it could be said that through contemporary technologies reality is increasingly turned into artifice and entities are revealed as makeable and producible.

Regional studies are not ends in themselves; they have a clear methodological basis – regionalism – promoting the complex look at these studies, as well as the search for distinctive forms of regional cultural expressions. In Lithuania, century-long regional studies of book culture have survived an uneven evolution. It was influenced by the instability of the evolution of regionalism, the processes of sovietisation, and the inaction of current regional policy in the country. In the context of Eastern Europe, regional studies have not significantly lagged behind the general development of book science; thus, the attention to them has always remained fairly consistent. The largest historical gains are achieved by the studies of Lithuania Minor, started in the 20th century by Prof. V. Gaigalaitis and A. Bruožis, and in the 70s taken over and qualitatively developed by Prof. D. Kaunas. The most important historiographical achievement is the assessment of an autonomous concept of book culture in Lithuania Minor. It has been achieved by a consistent and systematic investigation of the press, publishing, library and book trade history in this region. Regional studies of the biggest regions of Lithuania – Aukštaitija, Dzūkija, Suvalkija, and Samogitia – differ significantly among themselves. Prof. V. Biržiška, who was the first to formulate the concept of the book of Samogitia, had given a positive shift in developing the further studies of this region. Despite the lack in generalising works, localized studies, as well as the analysis of individual issues facilitate the favourable conditions for the reconstruction of a multi-faceted picture of book culture in Samogitia. The maturity of studies in the regions of Aukštaitija, Dzūkija, Suvalkija, and Samogitia is considerably more modest – library studies are mainly developed, a smaller extent of book distribution is noticed. Therefore, a more broadly developed analysis of individual questions cannot represent the direction of regional studies. In general, regional studies lack social sections; consequently, the relationships of the inhabitants of different regions to the book are still difficult to imagine. From the institutional point of view, there is a lack of the concentration of regional study centres; as a result, the history research centres operating either in Klaipėda or in Šiauliai pay little attention to the problems of regional book history, and the researchers engaged in this activity do not always manage to overstep the boundaries of Šiauliai and Klaipėda cities. Since the middle of the 20th century, the most famous centre of the concentration of book science studies has been the one established in the Vilnius University; for this reason, representatives of library science and book studies in the regional studies accumulated the majority of theoretical and empirical knowledge. The historical past of the regions of Lithuania has a direct link to the maturity of regional studies, but the studies of book culture are not only historical. The fixation of the present situation and its analysis are of no less importance than the studies of the problems of the past book history. In the theoretical context of regional studies, we still lag behind our Eastern and Western neighbours; for this reason, we often solve contemporaneous historiographical problems rather than trying to find the continuity of the forms of regional book culture. From the positions of the book culture paradigm of V. Vasiliev, the majority of the aspects of book culture have been more or less explored, except for the problems of book art. The challenge for future studies is the search for theoretical and methodological decisions allowing the evaluation of regional book culture as a form of regional cultural expression.

Regional studies are not ends in themselves; they have a clear methodological basis – regionalism – promoting the complex look at these studies, as well as the search for distinctive forms of regional cultural expressions. In Lithuania, century-long regional studies of book culture have survived an uneven evolution. It was influenced by the instability of the evolution of regionalism, the processes of sovietisation, and the inaction of current regional policy in the country. In the context of Eastern Europe, regional studies have not significantly lagged behind the general development of book science; thus, the attention to them has always remained fairly consistent. The largest historical gains are achieved by the studies of Lithuania Minor, started in the 20th century by Prof. V. Gaigalaitis and A. Bruožis, and in the 70s taken over and qualitatively developed by Prof. D. Kaunas. The most important historiographical achievement is the assessment of an autonomous concept of book culture in Lithuania Minor. It has been achieved by a consistent and systematic investigation of the press, publishing, library and book trade history in this region. Regional studies of the biggest regions of Lithuania – Aukštaitija, Dzūkija, Suvalkija, and Samogitia – differ significantly among themselves. Prof. V. Biržiška, who was the first to formulate the concept of the book of Samogitia, had given a positive shift in developing the further studies of this region. Despite the lack in generalising works, localized studies, as well as the analysis of individual issues facilitate the favourable conditions for the reconstruction of a multi-faceted picture of book culture in Samogitia. The maturity of studies in the regions of Aukštaitija, Dzūkija, Suvalkija, and Samogitia is considerably more modest – library studies are mainly developed, a smaller extent of book distribution is noticed. Therefore, a more broadly developed analysis of individual questions cannot represent the direction of regional studies. In general, regional studies lack social sections; consequently, the relationships of the inhabitants of different regions to the book are still difficult to imagine. From the institutional point of view, there is a lack of the concentration of regional study centres; as a result, the history research centres operating either in Klaipėda or in Šiauliai pay little attention to the problems of regional book history, and the researchers engaged in this activity do not always manage to overstep the boundaries of Šiauliai and Klaipėda cities. Since the middle of the 20th century, the most famous centre of the concentration of book science studies has been the one established in the Vilnius University; for this reason, representatives of library science and book studies in the regional studies accumulated the majority of theoretical and empirical knowledge. The historical past of the regions of Lithuania has a direct link to the maturity of regional studies, but the studies of book culture are not only historical. The fixation of the present situation and its analysis are of no less importance than the studies of the problems of the past book history. In the theoretical context of regional studies, we still lag behind our Eastern and Western neighbours; for this reason, we often solve contemporaneous historiographical problems rather than trying to find the continuity of the forms of regional book culture. From the positions of the book culture paradigm of V. Vasiliev, the majority of the aspects of book culture have been more or less explored, except for the problems of book art. The challenge for future studies is the search for theoretical and methodological decisions allowing the evaluation of regional book culture as a form of regional cultural expression.

Regional studies are not ends in themselves; they have a clear methodological basis – regionalism – promoting the complex look at these studies, as well as the search for distinctive forms of regional cultural expressions. In Lithuania, century-long regional studies of book culture have survived an uneven evolution. It was influenced by the instability of the evolution of regionalism, the processes of sovietisation, and the inaction of current regional policy in the country. In the context of Eastern Europe, regional studies have not significantly lagged behind the general development of book science; thus, the attention to them has always remained fairly consistent. The largest historical gains are achieved by the studies of Lithuania Minor, started in the 20th century by Prof. V. Gaigalaitis and A. Bruožis, and in the 70s taken over and qualitatively developed by Prof. D. Kaunas. The most important historiographical achievement is the assessment of an autonomous concept of book culture in Lithuania Minor. It has been achieved by a consistent and systematic investigation of the press, publishing, library and book trade history in this region. Regional studies of the biggest regions of Lithuania – Aukštaitija, Dzūkija, Suvalkija, and Samogitia – differ significantly among themselves. Prof. V. Biržiška, who was the first to formulate the concept of the book of Samogitia, had given a positive shift in developing the further studies of this region. Despite the lack in generalising works, localized studies, as well as the analysis of individual issues facilitate the favourable conditions for the reconstruction of a multi-faceted picture of book culture in Samogitia. The maturity of studies in the regions of Aukštaitija, Dzūkija, Suvalkija, and Samogitia is considerably more modest – library studies are mainly developed, a smaller extent of book distribution is noticed. Therefore, a more broadly developed analysis of individual questions cannot represent the direction of regional studies. In general, regional studies lack social sections; consequently, the relationships of the inhabitants of different regions to the book are still difficult to imagine. From the institutional point of view, there is a lack of the concentration of regional study centres; as a result, the history research centres operating either in Klaipėda or in Šiauliai pay little attention to the problems of regional book history, and the researchers engaged in this activity do not always manage to overstep the boundaries of Šiauliai and Klaipėda cities. Since the middle of the 20th century, the most famous centre of the concentration of book science studies has been the one established in the Vilnius University; for this reason, representatives of library science and book studies in the regional studies accumulated the majority of theoretical and empirical knowledge. The historical past of the regions of Lithuania has a direct link to the maturity of regional studies, but the studies of book culture are not only historical. The fixation of the present situation and its analysis are of no less importance than the studies of the problems of the past book history. In the theoretical context of regional studies, we still lag behind our Eastern and Western neighbours; for this reason, we often solve contemporaneous historiographical problems rather than trying to find the continuity of the forms of regional book culture. From the positions of the book culture paradigm of V. Vasiliev, the majority of the aspects of book culture have been more or less explored, except for the problems of book art. The challenge for future studies is the search for theoretical and methodological decisions allowing the evaluation of regional book culture as a form of regional cultural expression.

The present paper aims at examining the effects of culture on the dynamics of entrepreneurship in Lithuania via such factors as education, creativeness, innovativeness or social and cultural norms. The paper consists of 3 parts: the first part focuses on the main concepts, patterns and trends of the economy of culture, the interaction between arts and business, the dimensions of creativity as well as entrepreneurship; the second part presents the Global Entrepreneurship Monitor-based methodology, and the last part reveals research results. In the light of the rapid globalization process, culture is often considered the evolution of mankind and the essence of civilization. It is perceived as arts, literature, music, painting, lifestyle of society, customs, rules, religion, leisure and many other aspects; however, its role in business and organizations has been insufficiently examined. While identifying factors that influence the development of companies and/ or entrepreneurial activities authors often neglect the role of culture but without using a creative potential of human resources in the context of their unique cultural or intercultural backgrounds, it is unlikely to efficiently manage innovation processes and entrepreneurial activities. As stated by such global organizations as the United Nations or the European Union, while promoting the economy of culture and creativity countries also promote economic development, social inclusion and improvements in social areas.

The present paper aims at examining the effects of culture on the dynamics of entrepreneurship in Lithuania via such factors as education, creativeness, innovativeness or social and cultural norms. The paper consists of 3 parts: the first part focuses on the main concepts, patterns and trends of the economy of culture, the interaction between arts and business, the dimensions of creativity as well as entrepreneurship; the second part presents the Global Entrepreneurship Monitor-based methodology, and the last part reveals research results. In the light of the rapid globalization process, culture is often considered the evolution of mankind and the essence of civilization. It is perceived as arts, literature, music, painting, lifestyle of society, customs, rules, religion, leisure and many other aspects; however, its role in business and organizations has been insufficiently examined. While identifying factors that influence the development of companies and/ or entrepreneurial activities authors often neglect the role of culture but without using a creative potential of human resources in the context of their unique cultural or intercultural backgrounds, it is unlikely to efficiently manage innovation processes and entrepreneurial activities. As stated by such global organizations as the United Nations or the European Union, while promoting the economy of culture and creativity countries also promote economic development, social inclusion and improvements in social areas.

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.