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In the 12th century, the Curonians dwelt in the east Baltic region between the Rīga area in the north and Klaipėda in the south. They reached the peak of their economic, political and cultural achievements in the 11th century and the first half of the 12th century. The roots of piracy as a phenomenon have a social character. The most active period of the Curonian Vikings begins in around the mid-tenth century, and lasts until the arrival of the Germans in the 13th century. The well-organised piracy of the Curonians became dangerous to navigation on an important maritime trading route along the east Baltic coast. The Curonians attacked traders' boats, robbed coastal churches, devastated Danish and Swedish coastal areas, and even stayed for a while. In the times of the Teutonic Order, in periods of diplomatic and military conflict or trading competition, even officials did not avoid robbery at sea. The Palanga coastal population used to plunder shipwrecked boats, and went marauding in coastal waters until the middle of the 18th century.

In the 12th century, the Curonians dwelt in the east Baltic region between the Rīga area in the north and Klaipėda in the south. They reached the peak of their economic, political and cultural achievements in the 11th century and the first half of the 12th century. The roots of piracy as a phenomenon have a social character. The most active period of the Curonian Vikings begins in around the mid-tenth century, and lasts until the arrival of the Germans in the 13th century. The well-organised piracy of the Curonians became dangerous to navigation on an important maritime trading route along the east Baltic coast. The Curonians attacked traders' boats, robbed coastal churches, devastated Danish and Swedish coastal areas, and even stayed for a while. In the times of the Teutonic Order, in periods of diplomatic and military conflict or trading competition, even officials did not avoid robbery at sea. The Palanga coastal population used to plunder shipwrecked boats, and went marauding in coastal waters until the middle of the 18th century.

The aim of this article is to inquire the possibilities that philosophical anthropology could propose as a contribution to the today's society. The context is very precise: the author is interested in the alive discussion about the problems and the perspectives of the catholic education after the extention of European Union. So, philosophical anthropology can also give some particular but also basic suggestions. The main thing in the context of growing technological aspect of our society is to protect, to remember the respect for human beeing. This value is especially evident in the sphere of education. So, the article researches several spheres of everyday life experience, but has an interesting task: to enquire if and how these aspects of human life reveal something, that is not simply absorbed by the pure rationality, that indicate the aspect of mystery, always present in a human person. One could remember here the main ideas of Emmanuel Levinas thought. But the article is based rather on the dialogical aspect of different contributions, also of psychology and theology. In the part, that is dedicated to the experience of time, the main author is s. Augustin, the attitude of other authors is rather typical. But mostly in the indication of R. Otto words "fascinans" and "tremendum", that originally were used to describe the experience of Sacrum, one could find an interesting connotation between augustinian reflection on time (also as a moment of kairos, of eternity in the present moment of grace, of convertion) and the indication proposed by famous scientist of religion. The aspect of humour introduces some unexpected and new ideas. One of them is the basic feature of objectivity, that is gained by a good humour. [.]

The aim of this article is to inquire the possibilities that philosophical anthropology could propose as a contribution to the today's society. The context is very precise: the author is interested in the alive discussion about the problems and the perspectives of the catholic education after the extention of European Union. So, philosophical anthropology can also give some particular but also basic suggestions. The main thing in the context of growing technological aspect of our society is to protect, to remember the respect for human beeing. This value is especially evident in the sphere of education. So, the article researches several spheres of everyday life experience, but has an interesting task: to enquire if and how these aspects of human life reveal something, that is not simply absorbed by the pure rationality, that indicate the aspect of mystery, always present in a human person. One could remember here the main ideas of Emmanuel Levinas thought. But the article is based rather on the dialogical aspect of different contributions, also of psychology and theology. In the part, that is dedicated to the experience of time, the main author is s. Augustin, the attitude of other authors is rather typical. But mostly in the indication of R. Otto words "fascinans" and "tremendum", that originally were used to describe the experience of Sacrum, one could find an interesting connotation between augustinian reflection on time (also as a moment of kairos, of eternity in the present moment of grace, of convertion) and the indication proposed by famous scientist of religion. The aspect of humour introduces some unexpected and new ideas. One of them is the basic feature of objectivity, that is gained by a good humour. [.]

The aim of this article is to inquire the possibilities that philosophical anthropology could propose as a contribution to the today's society. The context is very precise: the author is interested in the alive discussion about the problems and the perspectives of the catholic education after the extention of European Union. So, philosophical anthropology can also give some particular but also basic suggestions. The main thing in the context of growing technological aspect of our society is to protect, to remember the respect for human beeing. This value is especially evident in the sphere of education. So, the article researches several spheres of everyday life experience, but has an interesting task: to enquire if and how these aspects of human life reveal something, that is not simply absorbed by the pure rationality, that indicate the aspect of mystery, always present in a human person. One could remember here the main ideas of Emmanuel Levinas thought. But the article is based rather on the dialogical aspect of different contributions, also of psychology and theology. In the part, that is dedicated to the experience of time, the main author is s. Augustin, the attitude of other authors is rather typical. But mostly in the indication of R. Otto words "fascinans" and "tremendum", that originally were used to describe the experience of Sacrum, one could find an interesting connotation between augustinian reflection on time (also as a moment of kairos, of eternity in the present moment of grace, of convertion) and the indication proposed by famous scientist of religion. The aspect of humour introduces some unexpected and new ideas. One of them is the basic feature of objectivity, that is gained by a good humour. [.]

The article deals with the problems of citizenship which currently prevail in both feminist and non-feminist discourses. Even though the feminist philosophy produces plentiful critique of models of citizenship which dominate the Western philosophy at the moment it does not present many positive alternatives. This article analyses probably one from the most interesting and original conceptions of the kind of citizens does the modern world require. The article is focused on the examination of the conception of citizenship in the ethics of care and its relation to the models of citizenship which prevail in contemporary political and moral philosophy. It is suggested that the conception of citizenship inherent in the ethics of care is an emerging alternative to the liberal and republican models of citizenship.

The article deals with the problems of citizenship which currently prevail in both feminist and non-feminist discourses. Even though the feminist philosophy produces plentiful critique of models of citizenship which dominate the Western philosophy at the moment it does not present many positive alternatives. This article analyses probably one from the most interesting and original conceptions of the kind of citizens does the modern world require. The article is focused on the examination of the conception of citizenship in the ethics of care and its relation to the models of citizenship which prevail in contemporary political and moral philosophy. It is suggested that the conception of citizenship inherent in the ethics of care is an emerging alternative to the liberal and republican models of citizenship.

The article deals with the problems of citizenship which currently prevail in both feminist and non-feminist discourses. Even though the feminist philosophy produces plentiful critique of models of citizenship which dominate the Western philosophy at the moment it does not present many positive alternatives. This article analyses probably one from the most interesting and original conceptions of the kind of citizens does the modern world require. The article is focused on the examination of the conception of citizenship in the ethics of care and its relation to the models of citizenship which prevail in contemporary political and moral philosophy. It is suggested that the conception of citizenship inherent in the ethics of care is an emerging alternative to the liberal and republican models of citizenship.

The article deals with the problems of citizenship which currently prevail in both feminist and non-feminist discourses. Even though the feminist philosophy produces plentiful critique of models of citizenship which dominate the Western philosophy at the moment it does not present many positive alternatives. This article analyses probably one from the most interesting and original conceptions of the kind of citizens does the modern world require. The article is focused on the examination of the conception of citizenship in the ethics of care and its relation to the models of citizenship which prevail in contemporary political and moral philosophy. It is suggested that the conception of citizenship inherent in the ethics of care is an emerging alternative to the liberal and republican models of citizenship.

The aim of the dissertation is to prove that the contemporary neglect of Schmitt's early work "Political Romanticism" (1919) is an erroneous position adopted by the majority of contemporary scholars. Without paying enough attention to the study of political romanticism, we can not understand the systematic nature of Schmitt's researches during the years 1919-1927. By focusing on the arguments put forward in "Political Romanticism" we can achieve a new understanding of Schmitt's political philosophy. A detailed analysis of Schmitt's conception of political romanticism shows that "Political Romanticism" has to be seen as a starting point of his systematic intellectual enterprise. The research shows that "Political Romanticism" is the source of many of the most important conceptions of Schmitt's political philosophy. The idea about the close relationship of theological and political concepts was already formulated in this work in 1919. It was explicated in more detail in the following studies. Research has shown that Schmitt's conception of political theology should be understood as a philosophical depolyment of theological arguments. Political romanticism, political theology and the concept of the political are united by Schmitt's unorthodox Catholic perspective. Some inner incosistencies of Schmitt's conception of political romanticism are revealed in the dissertation.

The aim of the dissertation is to prove that the contemporary neglect of Schmitt's early work "Political Romanticism" (1919) is an erroneous position adopted by the majority of contemporary scholars. Without paying enough attention to the study of political romanticism, we can not understand the systematic nature of Schmitt's researches during the years 1919-1927. By focusing on the arguments put forward in "Political Romanticism" we can achieve a new understanding of Schmitt's political philosophy. A detailed analysis of Schmitt's conception of political romanticism shows that "Political Romanticism" has to be seen as a starting point of his systematic intellectual enterprise. The research shows that "Political Romanticism" is the source of many of the most important conceptions of Schmitt's political philosophy. The idea about the close relationship of theological and political concepts was already formulated in this work in 1919. It was explicated in more detail in the following studies. Research has shown that Schmitt's conception of political theology should be understood as a philosophical depolyment of theological arguments. Political romanticism, political theology and the concept of the political are united by Schmitt's unorthodox Catholic perspective. Some inner incosistencies of Schmitt's conception of political romanticism are revealed in the dissertation.

The aim of the dissertation is to prove that the contemporary neglect of Schmitt's early work "Political Romanticism" (1919) is an erroneous position adopted by the majority of contemporary scholars. Without paying enough attention to the study of political romanticism, we can not understand the systematic nature of Schmitt's researches during the years 1919-1927. By focusing on the arguments put forward in "Political Romanticism" we can achieve a new understanding of Schmitt's political philosophy. A detailed analysis of Schmitt's conception of political romanticism shows that "Political Romanticism" has to be seen as a starting point of his systematic intellectual enterprise. The research shows that "Political Romanticism" is the source of many of the most important conceptions of Schmitt's political philosophy. The idea about the close relationship of theological and political concepts was already formulated in this work in 1919. It was explicated in more detail in the following studies. Research has shown that Schmitt's conception of political theology should be understood as a philosophical depolyment of theological arguments. Political romanticism, political theology and the concept of the political are united by Schmitt's unorthodox Catholic perspective. Some inner incosistencies of Schmitt's conception of political romanticism are revealed in the dissertation.

The aim of the dissertation is to prove that the contemporary neglect of Schmitt's early work "Political Romanticism" (1919) is an erroneous position adopted by the majority of contemporary scholars. Without paying enough attention to the study of political romanticism, we can not understand the systematic nature of Schmitt's researches during the years 1919-1927. By focusing on the arguments put forward in "Political Romanticism" we can achieve a new understanding of Schmitt's political philosophy. A detailed analysis of Schmitt's conception of political romanticism shows that "Political Romanticism" has to be seen as a starting point of his systematic intellectual enterprise. The research shows that "Political Romanticism" is the source of many of the most important conceptions of Schmitt's political philosophy. The idea about the close relationship of theological and political concepts was already formulated in this work in 1919. It was explicated in more detail in the following studies. Research has shown that Schmitt's conception of political theology should be understood as a philosophical depolyment of theological arguments. Political romanticism, political theology and the concept of the political are united by Schmitt's unorthodox Catholic perspective. Some inner incosistencies of Schmitt's conception of political romanticism are revealed in the dissertation.

Plato has noticed that the state is best when it is ruled by a philosopher, because such a ruler allows the wisest laws. Today wisdom is formalized in legislation. It can be linked to legislative projects in certain specialized institutions. The search for wisdom can also be found in public consultations, as they gather as much social information as possible so that decisions are more objective, comprehensive, fairer, and, moreover, more intelligent. It is debatable how to formalize the optimal ratio of law and quality to make it effective. The article discusses philosophy as a search for sources of wisdom and its manifestation in lawmaking.

Plato has noticed that the state is best when it is ruled by a philosopher, because such a ruler allows the wisest laws. Today wisdom is formalized in legislation. It can be linked to legislative projects in certain specialized institutions. The search for wisdom can also be found in public consultations, as they gather as much social information as possible so that decisions are more objective, comprehensive, fairer, and, moreover, more intelligent. It is debatable how to formalize the optimal ratio of law and quality to make it effective. The article discusses philosophy as a search for sources of wisdom and its manifestation in lawmaking.