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However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began. Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.

However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began. Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.

However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began. Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.

The aim of this article is to review the ideas presented by the Nordic scholars of the 'Welfare State Model - Nordic Experiences and Perspectives in Lithuania' project and to discuss the applicability of these ideas to the Lithuanian context. During the program, held in Lithuania, in 2013-2014, Nordic scholars and their Lithuanian colleagues debated Nordic welfare model features such as active labour market policies, family policies, digital welfare innovations, the role of culture, and social trust. They also discussed contemporary challenges to Nordic success. The project intended to: promote the Nordic countries' experiences of becoming welfare states, increase knowledge of the Nordic welfare model among Lithuanians, and initiate a debate on the potential for this model to function in Lithuania. Adapted from the source document.

Straipsnyje nagrinejama, koki gyvenimo prasmes supratima isskleidzia moderni politikos samprata. Klasikineje graiku ir krikscioniu filosofijoje politine tvarka atspindejo zmoniu gyvenimo tikslus. Ikimoderni Vakaru civilizacija remesi finalistiniu kosmoso modeliu, nurodziusiu kiekvieno daikto bei zmogaus vieta ir paskirti. Todel politiniai sprendimai bent konceptualiai atspindejo zmogisku protu suvokiamus metafizikos ar dieviskojo istatymo postulatus. Nuo Renesanso ir Naujuju amziu finalistine mokslo samprata keicia kauzalistine, o gyvenimo prasmes problema dingsta is politines teorijos nagrinejamu klausimu saraso. Darbe teigiama, kad, nepaisant isorines modernybes sekuliarizacijos, kiekvienos politines teorijos branduoli sudaro teologiniu problemu sprendimas, todel gyvenimo prasmes klausimas niekada negali buti eliminuojamas is politines minties darbotvarkes. Modernybeje ivykusi slinktis nuo finalistinio prie kauzalistinio pasaulio supratimo zmonijai suteike iki tol neturetu priemoniu perdirbti bet kuria gamtine ir socialine tvarka. O Dievo mirtis prasmingo gyvenimo zenklu verte ieskoti siapus. Siu dvieju modernios minties elementu sujungimas igalino gyvenimo prasmes deficita pasalinti igyvendinant eschatono imanentizacija, t. y. perkeliant galutinius zmonijos tikslus i si pasauli. Straipsnyje konstatuojama, kad tokiu tikslu realizacija yra neatsiejama nuo politinio totalitarizmo. Del atviros modernybes laiko sampratos neimanoma nustatyti, kada galutiniu zmonijos tikslu realizavimas bus pasiektas. Sio sprendimo prerogatyva atiteko suverenui The study examines the place of meaning of life in the modern concept of politics. This can be done only by proving that political thought reflects the purpose of human life which actually is meaning of life. If a political body or political philosophy cannot prove this, it will always be possible to reject their arguments by stating that they are meaningless to humans. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world. Adapted from the source document.

The study examines the place of meaning of life in the modern concept of politics. Although the predominant view nowadays in Western society outlines that meaning of life is a private matter and any wish to solve it would lead to totalitarian consequences, this research contests such position by, firstly, showing that every political theory at its core is guided by a necessity to resolve the problem of nihilism and, secondly, tracing the revolutions of theological and political thinking, which explain why modern political theorists and politicians do not talk about meaning of life.The research consists of two parts. The core thesis of the first one states that meaning of life is the point of exit for every political theory and order because if political thought wants to prove that it is right, it must justify why its proposed order of things is necessary. This can be done only by proving that political thought reflects the purpose of human life which actually is meaning of life. If a political body or political philosophy cannot prove this, it will always be possible to reject their arguments by stating that they are meaningless to humans.At least theoretically such harmony between meanings of human and state existence was achieved by pre-modern Greeks, Romans and Medieval Christendom. In ancient Greek and Christian philosophy it was perceived that the material world is grounded by some metaphysical entity which gives every being on this side certain place and purpose. Therefore, if political philosophy wanted to understand how societies must be governed, thinkers, firstly, would need to find what place for men was conceived by higher entities in otherworldly dimensions.However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began.Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world.This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world. ; Straipsnyje nagrinėjama, kokį gyvenimo prasmės supratimą išskleidžia moderni politikos samprata. Klasikinėje graikų ir krikščionių filosofijoje po­litinė tvarka atspindėjo žmonių gyvenimo tikslus. Ikimoderni Vakarų civi­lizacija rėmėsi finalistiniu kosmoso modeliu, nurodžiusiu kiekvieno daikto bei žmogaus vietą ir paskirtį. Todėl politiniai sprendimai bent konceptualiai atspindėjo žmogišku protu suvokiamus metafizikos ar dieviškojo įstatymo postulatus. Nuo Renesanso ir Naujųjų amžių finalistinę mokslo sampratą keičia kauzalistinė, o gyvenimo prasmės problema dingsta iš politinės teo­rijos nagrinėjamų klausimų sąrašo. Darbe teigiama, kad, nepaisant išorinės modernybės sekuliarizacijos, kiekvienos politinės teorijos branduolį sudaro teologinių problemų sprendimas, todėl gyvenimo prasmės klausimas nieka­da negali būti eliminuojamas iš politinės minties darbotvarkės. Modernybėje įvykusi slinktis nuo finalistinio prie kauzalistinio pasaulio supratimo žmoni­jai suteikė iki tol neturėtų priemonių perdirbti bet kurią gamtinę ir socialinę tvarką. O Dievo mirtis prasmingo gyvenimo ženklų vertė ieškoti šiapus. Šių dviejų modernios minties elementų sujungimas įgalino gyvenimo prasmės deficitą pašalinti įgyvendinant eschatono imanentizaciją, t. y. perkeliant ga­lutinius žmonijos tikslus į šį pasaulį. Straipsnyje konstatuojama, kad tokių tikslų realizacija yra neatsiejama nuo politinio totalitarizmo. Dėl atviros mo­dernybės laiko sampratos neįmanoma nustatyti, kada galutinių žmonijos tiks­lų realizavimas bus pasiektas. Šio sprendimo prerogatyva atiteko suverenui.

However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began. Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.

The study examines the place of meaning of life in the modern concept of politics. Although the predominant view nowadays in Western society outlines that meaning of life is a private matter and any wish to solve it would lead to totalitarian consequences, this research contests such position by, firstly, showing that every political theory at its core is guided by a necessity to resolve the problem of nihilism and, secondly, tracing the revolutions of theological and political thinking, which explain why modern political theorists and politicians do not talk about meaning of life.The research consists of two parts. The core thesis of the first one states that meaning of life is the point of exit for every political theory and order because if political thought wants to prove that it is right, it must justify why its proposed order of things is necessary. This can be done only by proving that political thought reflects the purpose of human life which actually is meaning of life. If a political body or political philosophy cannot prove this, it will always be possible to reject their arguments by stating that they are meaningless to humans.At least theoretically such harmony between meanings of human and state existence was achieved by pre-modern Greeks, Romans and Medieval Christendom. In ancient Greek and Christian philosophy it was perceived that the material world is grounded by some metaphysical entity which gives every being on this side certain place and purpose. Therefore, if political philosophy wanted to understand how societies must be governed, thinkers, firstly, would need to find what place for men was conceived by higher entities in otherworldly dimensions.However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began.Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world.This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.