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This paper analyzes Peter Berger's theory of secularization, its main arguments and recent developments in general described as the theory of desecularization. The first part of the text examines Berger's theory of religion as the sacred canopy and secularization as the process in which religious symbols and institutions loose their dominance in the contemporary society. The second part focuses on the recent developments in Berger's theory of secularization which is usually described as the theory of desecularization, its main arguments and factors. The third part presents arguments of main critique (Steve Bruce) and supporters (Grace Davie, Danièle Hervieu-Leger) of recent developments within Berger's theory of secularization. The paper ends with the generalizing insights into Berger's secularization and desecularization theories and their application for contemporary societies. The author concludes that desecularization theory should be tested within the societies of the new member states of the European Union; she also emphasizes that Berger's classical distinction between objective and subjective secularization remains useful tool for the analysis of religion in contemporary society.

This paper analyzes Peter Berger's theory of secularization, its main arguments and recent developments in general described as the theory of desecularization. The first part of the text examines Berger's theory of religion as the sacred canopy and secularization as the process in which religious symbols and institutions loose their dominance in the contemporary society. The second part focuses on the recent developments in Berger's theory of secularization which is usually described as the theory of desecularization, its main arguments and factors. The third part presents arguments of main critique (Steve Bruce) and supporters (Grace Davie, Danièle Hervieu-Leger) of recent developments within Berger's theory of secularization. The paper ends with the generalizing insights into Berger's secularization and desecularization theories and their application for contemporary societies. The author concludes that desecularization theory should be tested within the societies of the new member states of the European Union; she also emphasizes that Berger's classical distinction between objective and subjective secularization remains useful tool for the analysis of religion in contemporary society.

This paper analyzes Peter Berger's theory of secularization, its main arguments and recent developments in general described as the theory of desecularization. The first part of the text examines Berger's theory of religion as the sacred canopy and secularization as the process in which religious symbols and institutions loose their dominance in the contemporary society. The second part focuses on the recent developments in Berger's theory of secularization which is usually described as the theory of desecularization, its main arguments and factors. The third part presents arguments of main critique (Steve Bruce) and supporters (Grace Davie, Danièle Hervieu-Leger) of recent developments within Berger's theory of secularization. The paper ends with the generalizing insights into Berger's secularization and desecularization theories and their application for contemporary societies. The author concludes that desecularization theory should be tested within the societies of the new member states of the European Union; she also emphasizes that Berger's classical distinction between objective and subjective secularization remains useful tool for the analysis of religion in contemporary society.

The present article analyzes the value patterns of the current legal system in Lithuania. The legal system here is described as a broader definition than that of the system of law. The legal system is understood as a social formation of the legal environment which represents the unity of the legal consciousness, system of law and legal practice of any social group. Law is one of the most important ways in which modern civic societies function. On the one hand, society's legal system is an instrument of social politics through which decisions are exercised and their consequences are evaluated. On the other hand, social processes have a direct impact on the changes within the legal system itself. The current legal system in Lithuania does not live up to the ideals of the emerging civic society. This has been conditioned by the behavioral models which have started appearing during the transition from totalitarianism to democracy and which have not conformed to the society's expectations of social justice. An aggressive implementation of these models has brought Lithuanian society to a moral crisis. The analysis of this process has shown that to protect their interests, government elites have been consistently making use of legal nihilism and the breaches in the system of law. The power of the non-transparent agreements between political and business groups has become a significant phenomenon in shaping a negative legal environment. factors of the social disorganization in Lithuania.

The present article analyzes the value patterns of the current legal system in Lithuania. The legal system here is described as a broader definition than that of the system of law. The legal system is understood as a social formation of the legal environment which represents the unity of the legal consciousness, system of law and legal practice of any social group. Law is one of the most important ways in which modern civic societies function. On the one hand, society's legal system is an instrument of social politics through which decisions are exercised and their consequences are evaluated. On the other hand, social processes have a direct impact on the changes within the legal system itself. The current legal system in Lithuania does not live up to the ideals of the emerging civic society. This has been conditioned by the behavioral models which have started appearing during the transition from totalitarianism to democracy and which have not conformed to the society's expectations of social justice. An aggressive implementation of these models has brought Lithuanian society to a moral crisis. The analysis of this process has shown that to protect their interests, government elites have been consistently making use of legal nihilism and the breaches in the system of law. The power of the non-transparent agreements between political and business groups has become a significant phenomenon in shaping a negative legal environment. factors of the social disorganization in Lithuania.

As Lithuania joined European Union (EU), there is an opportunity to reach a higher level of scientific knowledge. Therefore, it is extremely important to use all chances in communicating with international programs like Socrates and Erasmus. These programs provide ability to strengthen not only professional competence, but also foreign language skills and understanding different cultures. Every year students and teachers come to universities of Lithuania, so there must exist the best circumstances to achieve cultural, educational and linguistic experience. A lot of foreign students in Lithuania choose to study the Lithuanian language. Therefore it is important to organize the studies of the Lithuanian language in a way that it would be interesting and useful. The survey has showat students that come under Socrates Erasmus student exchange programme should be introduced to cultural awareness and competencies rather than to grammar patterns. There should be more emphasis on teaching functional language. The Lithuanian language teachers faced with the lack of modern course books for foreign students that would cater the needs of those students, teaching functional language and introducing to socio cultural issues. Therefore there is a strong demand to compile and publish a new updated and modern textbook for the Lithuanian language learners. Modern language teaching is the way to socio cultural awareness and teaching cultural values. Teaching culture is one of the most important aspects of the Lithuanian language teaching in modern and open society.

As Lithuania joined European Union (EU), there is an opportunity to reach a higher level of scientific knowledge. Therefore, it is extremely important to use all chances in communicating with international programs like Socrates and Erasmus. These programs provide ability to strengthen not only professional competence, but also foreign language skills and understanding different cultures. Every year students and teachers come to universities of Lithuania, so there must exist the best circumstances to achieve cultural, educational and linguistic experience. A lot of foreign students in Lithuania choose to study the Lithuanian language. Therefore it is important to organize the studies of the Lithuanian language in a way that it would be interesting and useful. The survey has showat students that come under Socrates Erasmus student exchange programme should be introduced to cultural awareness and competencies rather than to grammar patterns. There should be more emphasis on teaching functional language. The Lithuanian language teachers faced with the lack of modern course books for foreign students that would cater the needs of those students, teaching functional language and introducing to socio cultural issues. Therefore there is a strong demand to compile and publish a new updated and modern textbook for the Lithuanian language learners. Modern language teaching is the way to socio cultural awareness and teaching cultural values. Teaching culture is one of the most important aspects of the Lithuanian language teaching in modern and open society.

Since the 18th century, nationalism – as a modern ideology and a form of culture – has been vitally linked to the printed word and the subsequent mass media technologies of reproduction and dissemination. Because of its potential to transcend the isolation of a local community the press has been used by emerging nationalist politics to implement a new holistic vision of the homogeneous nation. The new identity, that became overwhelmingly important during the 20 century, was shaped by the progressive advances of chemistry and technological leaps in typography and lithography. Marshal McLuhan has reflected on this interrelation in his famous Understanding Media: the press, the magazine seem to be the most adequate means to address the public as huge as nations are, thus McLuhan has defined print media as the architect of nationalism.

Since the 18th century, nationalism – as a modern ideology and a form of culture – has been vitally linked to the printed word and the subsequent mass media technologies of reproduction and dissemination. Because of its potential to transcend the isolation of a local community the press has been used by emerging nationalist politics to implement a new holistic vision of the homogeneous nation. The new identity, that became overwhelmingly important during the 20 century, was shaped by the progressive advances of chemistry and technological leaps in typography and lithography. Marshal McLuhan has reflected on this interrelation in his famous Understanding Media: the press, the magazine seem to be the most adequate means to address the public as huge as nations are, thus McLuhan has defined print media as the architect of nationalism.

Since the 18th century, nationalism – as a modern ideology and a form of culture – has been vitally linked to the printed word and the subsequent mass media technologies of reproduction and dissemination. Because of its potential to transcend the isolation of a local community the press has been used by emerging nationalist politics to implement a new holistic vision of the homogeneous nation. The new identity, that became overwhelmingly important during the 20 century, was shaped by the progressive advances of chemistry and technological leaps in typography and lithography. Marshal McLuhan has reflected on this interrelation in his famous Understanding Media: the press, the magazine seem to be the most adequate means to address the public as huge as nations are, thus McLuhan has defined print media as the architect of nationalism.

This article aims to disclose the culture dimension of societal diversity, highlighting the negative culture as behaviour patterns and values as a whole, focusing on the case of culture of poverty. The phenomenon of manifestations of culture of poverty in Lithuanian society is analyzed.[.]

This article aims to disclose the culture dimension of societal diversity, highlighting the negative culture as behaviour patterns and values as a whole, focusing on the case of culture of poverty. The phenomenon of manifestations of culture of poverty in Lithuanian society is analyzed.[.]

This article aims to disclose the culture dimension of societal diversity, highlighting the negative culture as behaviour patterns and values as a whole, focusing on the case of culture of poverty. The phenomenon of manifestations of culture of poverty in Lithuanian society is analyzed.[.]

This article aims to disclose the culture dimension of societal diversity, highlighting the negative culture as behaviour patterns and values as a whole, focusing on the case of culture of poverty. The phenomenon of manifestations of culture of poverty in Lithuanian society is analyzed.[.]

Creative society is a type of society in which the most important social group is a creative class. The creative class consists of people employed in science and engineering, research and development, high technology industries (i.e. innovation industries), art, music, culture, aesthetics and design (i.e. creative industries), as well as knowledge-based workers in health care, financial and legal services. According to calculations of scientists, a country has a creative society if representatives of the above-mentioned areas make 25-30 percent of all employees in that country. Promotion of culture is the main pre-condition for development of a creative society. This pre-condition is confirmed by the European research "The Impact of Culture on Creativity". The aim of the article is to find the level of promotion of culture (as a pre-condition for development of a creative society) in different countries. Research method was statistical data analysis (Eurostat database was used). It was found that the average level of promotion of culture in the European Union was 0.4 percent of GDP, and in Lithuania – 0.5 percent of GDP every year. Statistical data analysis revealed that the financially reasonable level of promotion of culture (as a pre-condition for development of a creative society) could reach 3 percent of GDP every year because there were other state functions (e.g. general public services, social protection) in the European Union that got even 7 percent of GDP every. [to full text]