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In this paper, the author focuses on the work of Bernard Mandeville as predecessor of Scottish Enlightenment and liberal tradition of thought. Starting from the social, political and economic context of the all-embracing crisis of the society in transition of his time, special attention is devoted to his moral, social and economic views based on methodological individualism. The author argues that Mandeville's controversial thought resists one-sided labeling and unambiguous fitting into mutually opposed camps of mercantilism and market liberalism, i.e. constructivism and evolutionism. This is the reason behind the variety of interpretations, and sometimes even completely opposite readings of his work. He was a satirist, social critic, physician, philosopher and economist, who effectuated a shift and a turn with regard to the habitual perceptions of the age in all those segments of his reflection and activity, and he launched a sort of "revolution in thought", which will be given its definitive formulation and elaboration in the second half of the 18th century by the Scottish moral philosophers. The author concludes that Mandeville was, first and foremost, a man of his time and responded to the acute problems of his age. It would thus be inappropriate and wrong to apply his ideas from the beginning of the 18th century to the present time with a clearer precising of intellectual and political projects, and declare him either a mercantilist or an interventionist, or else an advocate of laissez-faire. Nonetheless, Mandeville came up with answers that would later be incorporated in the liberal tradition. One may therefore say that he greatly influenced the Scottish Enlightenment and contributed to the birth of liberalism, although he was not a consistent economic liberal himself, of the type that was familiar to the late 18th century. Adapted from the source document.

In spite of the fact that Serbia is a multicultural state in which many ethno-cultural minorities live, that basic regulations have been issued which secure the rights of ethnic minorities, and that a system of multiculturalism has been established, only partial recognition of the identity and rights of ethnic minorities has been accomplished in Serbia. This has been carried out through introducing procedures, rules, institutions, mechanisms and instruments which guarantee the exercise of rights of ethnic minorities which live and develop their own identity alongside other minorities and the ethnic majority, with the actual effect that, regardless of the attained high level of multiculturalism, the minorities are still separated, mutually and with regard to the majority, i.e. ghettoised. This is caused by the established type of segregative multiculturalism, which contributes to the situation in which minorities are separated; they coexist, but are not intermixed in an integrated multicultural society. Adapted from the source document.

In spite of the fact that Serbia is a multicultural state in which many ethno-cultural minorities live, that basic regulations have been issued which secure the rights of ethnic minorities, and that a system of multiculturalism has been established, only partial recognition of the identity and rights of ethnic minorities has been accomplished in Serbia. This has been carried out through introducing procedures, rules, institutions, mechanisms and instruments which guarantee the exercise of rights of ethnic minorities which live and develop their own identity alongside other minorities and the ethnic majority, with the actual effect that, regardless of the attained high level of multiculturalism, the minorities are still separated, mutually and with regard to the majority, i.e. ghettoised. This is caused by the established type of segregative multiculturalism, which contributes to the situation in which minorities are separated; they coexist, but are not intermixed in an integrated multicultural society. Adapted from the source document.