Suchergebnisse

The establishment of the Lithuanian state and the consolidation of independence in the Republic of Lithuania (1918–1940) was accompanied by the construction of an appropriate collective memory and the accompanying historical narrative. The Catholic Church in Lithuania at that time was an authoritative institution that influenced various spheres of domestic life in the country; therefore, it could also influence the collective memory. This article attempts to answer whether the Catholic Church in Interwar Lithuania sought to form a collective memory. It is stated that the Lithuanian Episcopate did not demonstrate a purposeful desire to form a collective memory because it did not have a clear and unified approach to the culture of memory. There were other reasons: at first it was hindered by the worries of creating an independent ecclesiastical province of Lithuania, and from the end of the 1930s the Church's relations with the government became strained, as the latter hindered the social activity of Catholic society. The Church did not specifically shape its own story about the creation of a modern Lithuanian state and the history of modern Lithuania. However, the Church turned to this past when, in defending the freedom of action of the Catholic Church, it wanted to emphasise the role of the Church in the creation of an independent state of Lithuania.

The establishment of the Lithuanian state and the consolidation of independence in the Republic of Lithuania (1918–1940) was accompanied by the construction of an appropriate collective memory and the accompanying historical narrative. The Catholic Church in Lithuania at that time was an authoritative institution that influenced various spheres of domestic life in the country; therefore, it could also influence the collective memory. This article attempts to answer whether the Catholic Church in Interwar Lithuania sought to form a collective memory. It is stated that the Lithuanian Episcopate did not demonstrate a purposeful desire to form a collective memory because it did not have a clear and unified approach to the culture of memory. There were other reasons: at first it was hindered by the worries of creating an independent ecclesiastical province of Lithuania, and from the end of the 1930s the Church's relations with the government became strained, as the latter hindered the social activity of Catholic society. The Church did not specifically shape its own story about the creation of a modern Lithuanian state and the history of modern Lithuania. However, the Church turned to this past when, in defending the freedom of action of the Catholic Church, it wanted to emphasise the role of the Church in the creation of an independent state of Lithuania.

The establishment of the Lithuanian state and the consolidation of independence in the Republic of Lithuania (1918–1940) was accompanied by the construction of an appropriate collective memory and the accompanying historical narrative. The Catholic Church in Lithuania at that time was an authoritative institution that influenced various spheres of domestic life in the country; therefore, it could also influence the collective memory. This article attempts to answer whether the Catholic Church in Interwar Lithuania sought to form a collective memory. It is stated that the Lithuanian Episcopate did not demonstrate a purposeful desire to form a collective memory because it did not have a clear and unified approach to the culture of memory. There were other reasons: at first it was hindered by the worries of creating an independent ecclesiastical province of Lithuania, and from the end of the 1930s the Church's relations with the government became strained, as the latter hindered the social activity of Catholic society. The Church did not specifically shape its own story about the creation of a modern Lithuanian state and the history of modern Lithuania. However, the Church turned to this past when, in defending the freedom of action of the Catholic Church, it wanted to emphasise the role of the Church in the creation of an independent state of Lithuania.

The establishment of the Lithuanian state and the consolidation of independence in the Republic of Lithuania (1918–1940) was accompanied by the construction of an appropriate collective memory and the accompanying historical narrative. The Catholic Church in Lithuania at that time was an authoritative institution that influenced various spheres of domestic life in the country; therefore, it could also influence the collective memory. This article attempts to answer whether the Catholic Church in Interwar Lithuania sought to form a collective memory. It is stated that the Lithuanian Episcopate did not demonstrate a purposeful desire to form a collective memory because it did not have a clear and unified approach to the culture of memory. There were other reasons: at first it was hindered by the worries of creating an independent ecclesiastical province of Lithuania, and from the end of the 1930s the Church's relations with the government became strained, as the latter hindered the social activity of Catholic society. The Church did not specifically shape its own story about the creation of a modern Lithuanian state and the history of modern Lithuania. However, the Church turned to this past when, in defending the freedom of action of the Catholic Church, it wanted to emphasise the role of the Church in the creation of an independent state of Lithuania.

The subject of the analysis in the article is the participation of the local government administration in running a cultural institution. The situation in the Podlaskie voivodship has been analyzed on a nationwide basis. The main problems focus on the principles and methods of financing cultural institutions by regional self-government and various ways of obtaining additional, extra-budgetary funding for their activities, especially from Ministry of Culture and National Heritage and the European Union. The author points to spatial, social, and financial diversification related to the access to cultural events and participation in them using the example of Podlaskie voivodship. He propounds greater professionalisation related to running cultural institutions at the level of the voivodship as well as conducting pro-development cultural policy by local government units. He also stresses the need for activating local and regional communities in connection with cultural events and participation in organizing them. Participation in culture at the local and regional level and prudent government policy in this area are the foundation for building a strong social and regional identity.

The article discusses the concept of value-based management adapted to the specificity of public cultural institutions. The adaptation process involves mainly the consideration of the advantages generated by cultural institutions and the application of a discount rate in social calculations. The presented concept makes it possible to assess the social rationale behind the activity of non-commercial cultural institutions. In order to explain the suggested solutions better, a numerical example illustrating the methodology covered in the paper has been used.

The article presents a review focusing on key issues discussed within the disciple of moral education. It is regarded as a subsystem of education policy, and in a wider sense, public policy. It shows the main phenomenon, trends, ongoing discussions as well as conceptual disputes in two Anglo-Saxon countries as well as in Poland. The type and content of the article results from the fact that the Polish scientific literature almost lacks the texts dedicated to moral education. This kind of issues is partially analysed with pedagogy but its conceptual frame is different from that of public policy. The latter is focused on the school perspective and its potential to influence students' attitudes and values.

Artykuł opisuje zjawisko "drapieżnych czasopism", przedstawia ich charakterystyczne cechy, takie jak spamowanie czy wykorzystywanie fałszywych metryk oraz opisuje spowodowane tym problemy przynoszące szkodę nauce. Drapieżne czasopisma często nie prowadzą rzetelnego procesu recenzyjnego, pozwalając na tworzenie pseudonauki pod pozorem prawdziwej nauki. Drapieżne czasopisma często mają fikcyjny zespół redakcyjny, nie są przejrzyste w kwestiach finansów oraz siedziby, zawierają plagiaty i publikują niemalże wszystko. Wydawcy drapieżnych czasopism zachowują się nieetycznie. W zakończeniu artykułu wskazane jest, jak można uniknąć bycia ofiarą drapieżnych czasopism oraz jak można walczyć z drapieżnymi czasopismami.

I join those who claim that the category of political culture in science is confusing and useless, and that its isolation for research purposes is pointless2. I omit the history of the notion of political culture, I do not deal with its definitions, I do not refer to the classification, I do not consider what should be adapted to political culture from one or another understood culture in a general sense. My focus is on showing that what is called "political culture" is essentially nothing other than politics, policy, polity or the selected elements that contribute it.

The article aims to look at Russian culture as a soft power through the prism of the large-scale invasion of the Russian Federation against Ukraine and to analyze the changes in its perception that have occurred as a result of these events. Russian culture, especially high culture, is known and appreciated in the world, which gives it the power of attraction and the possibility of exerting influence. At the same time, it is not only a source of prestige and a tool for promoting Russia, but also spreading Russian imperial myths that contributed to the invasion of Ukraine. Moreover, the operation of Russian cultural institutions outside the borders of the Russian Federation is strictly controlled by the authorities, and its popularization is treated as a "special operation". Russian culture imposed imperial optics on the perception of "near abroad", deprived Ukraine of the right to its history, identity and cultural heritage. Due to its colonial nature, it does not perceive the suffering of oppressed nations, and is therefore unable to prevent the tragedy of their destruction, as is the case with Ukraine and its culture. As a result of the initiated war, Russia has embezzled some of its soft power. However, there is no consensus among the international community regarding the imposition of sanctions on Russian culture. Ukrainian cultural activists accuse the international community of hypocrisy because, in defending Russian culture, it does not perceive the deliberate and systematic destruction of Ukrainian culture. Russian culture requires a reinterpretation and unmasking of the imperial optics, as consuming it indiscriminately poses a threat to the national security of the "near abroad" states.

Peacekeeping operations are nowadays an important phenomenon in international relations and especially in conflict-ridden regions. The concept and framework of such operations has been constantly evolving in the past and one of the milestones of this evolution was the fall of the communist system and the end of the cold war. In Europe, this historic moment coincided with establishment by the Maastricht Treaty of the new organism within the process of western Europe's integration: the European Union. Both these facts triggered a reaction of the somewhat passive and hardly visible European defence organisation of the Western European Union. Its Petersberg Declaration of 1992 redefined security and sought to change peace obligations of the member states of WEU, as they accepted a broader responsibility and a broader concept of security in the European region. This was an important first step in making defence integration a part of the mainstream integration process. On the legal basis of the Petersberg Declaration, six operations were carried out. The paper discusses them, showing striking similarities, which actually comprise a special philosophy of intervention by WEU. This philosophy reflects both strengths and weaknesses of WEU's role in the European integration.