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Aim. The philosophy of alternative punishment is based on keeping the convicted person free, while imposing a punishment that will act preventively against committing another felony. The paper focuses on perceiving the importance of alternative punishment as part of restorative justice, and on presenting the results of the questionnaire survey which aimed to identify the public´s preferences in the context of various forms of alternative punishments as an option, instead of imprisonment. Attention is paid to three alternative punishments, specifically: community service, house arrest, and monetary sentence (fine). Methods. The questionnaire survey aimed to find out what forms of alternative punishment are, according to the respondents, a suitable alternative to incarceration. The survey sample comprised of Slovak individuals (N=1078) aged from 16 years and older, thereof 31.3% men (N=337) and 68.7% women (N=741). Results. Based on the analysis of the data collected from the 1078 respondents´ answers to the individual questions in the questionnaire, community service was identified as the most favorable alternative to imprisonment, whereas the least preferences the respondents gave to the option of monetary fines. Conclusion. The concept of alternative punishment is understood as a form of punishment that fulfills the purpose of a sentence, without deprivation of freedom, but still guaranteeing the fulfilment of a court-ordered unconditional retribution. Compared to traditional forms of punishment, alternative methods of resolving judicial cases do not enforce repression and prefer the individual approach to punishing the accused (convicted) persons with emphasis on corrective aspects of alternative punishment. The results of the survey showed that the respondents strongly prefer one form of alternative punishment, namely the community service.

Aim. Presented study deals with the cultural dimension. It analyses external and internal human activities, that are creating the polarity develop values. The aim of the study is to clarify and connect the theoretical level of thinking with the reality of life practice, which shows the true meaning of human existence. Concept. The study highlights the importance of human thinking and decision making. Through the actions, one develops and creates the values of human dignity. The study focuses on the importance of two dimensions (horizontal and vertical dimensions of man), the relationship of man to God. Human culture includes behaviour that can be learned and is shaped by the environment in which one lives. This contribution is to clarify a culture of thinking that is a reflection of the soul of human being. Since culture is not only a matter of individual dispositions but also of social reality, it is right to underline this dual aspect of the plurality dimension (Binetti et al., 2021). Conclusion. The study identifies a fundamental aspect of the culture’s values, which show the potential of the soul of every human being. Human values influence thinking and actions of human being, thus creating the image of God. This article was published with the support of International Scientific Research Project: Pastoral practice, psychology and philosophical-theological-social fragments in the light of the 21st century (contract number: 010-2021). Cooperation among: Sociedad Hispanica de Amigos de Kierkegaard, University of Granada (Spain) and College of Applied Psychology in Terezin (Czech Republic), 2021-2022. International Scientific Research Project: Pastoral practice, psychology and philosophical-theological-social fragments in the light of the 21st century 010-2021

Aim. The aim of the research is to investigate the relationship between formal education and female entrepreneurship in Uganda. This research hopes to contribute to the literature on education and women’s entrepreneurship in this country. Methods. Data is collected from 109 women through semi structured interviews. These are participants from the agribusiness sector and own businesses ranging from market stalls, retail shops to street businesses. Through the iterative process, emerging themes are analysed and discussed. Results. The research finds that formal education programmes and macroeconomic policies negatively impact formal education and female entrepreneurship. Macroeconomic policies such as privatisation and the programmes of universal formal education do not incentivise students (specifically female ones) to pursue a full formal education, influencing them to leave schools early for necessity entrepreneurship to meet immediate needs. Conclusions. Even though the study indicates that a formal education demonstrates high outcomes in terms of economic growth and development, the education level attained by women entrepreneurs is insufficient to meet true entrepreneurial success. Furthermore, the macroeconomic environment adds to the challenge of successful women entrepreneurship. Originality. Various economic initiatives have been implemented in the quest for gender parity in education and women empowerment in Uganda since its independence. Statistics have demonstrated an increase in women’s education and empowerment through entrepreneurship, however, such data do not necessarily reflect economic development. The results suggest that the relationship between formal education and women entrepreneurship is more complex and nuanced than previously believed.

Aim. It has been established by research that learners’ approaches to learning and to the learning contexts in which it occurs play a pivotal role at all levels of education. Tertiary students’ approaches to learning have been widely investigated across different fields of study, however, little known research has focused on their approaches to learning foreign languages. Thus, to deepen our understanding in this field, the present research aims at establishing undergraduate students’ approaches to learning English for Specific Purposes (ESP) in an institution of higher education in Lithuania. Methods. The investigation was conducted with the participation of 111 undergraduate students, majors in 11 different study programmes, who took a mandatory course in ESP. The data were collected from the structured questionnaires; to carry out the research, quantitative research methods were used. Results. The research revealed that some students’ low engagement in the study process and their intention to learn as much as to get a passing grade showed that they used surface approach to learning ESP. The findings also disclosed a positive correlation between the students’ organised and systematic learning and planning their study time, which led to the assumption that these students were likely to use a deep approach to learning ESP. Finally, the statistical calculations proved that the students, whose approach to learning ESP was deep, were able to self-regulate their learning. Conclusion. The main conclusion of this research is that the participants’ approaches to learning ESP were both surface and deep. The results also suggested that some students could be directed towards deep learning by fostering their engagement in the study activities.

Aim. The aim of is article is to discuss how summer schools can be approached as instances of hybrid education and how this can help to address the complex needs of their participants living in a culturally and technologically intertwined world. Methodology. This paper analyses the theoretical framework of hybrid education, its manifestations in summer schools and since it needs contextualisation, how it works in a specific case of Baltic Summer University organised by Vytautas Magnus University (Kaunas, Lithuania). Research and conclusion. To reach their target audience, summer schools combine academic content, and the elements of business and entertainment. This results in a separate mode of education with new possibilities and scope, however poses a paradox: while the adoption of business and entertainment practices puts summer schools somewhat outside the realm of the traditional university practices, it makes higher education more approachable and able to react to the fast-changing reality. Baltic Summer University fits the pattern established and as such, could benefit from a more active engagement of this theoretical approach and the opportunities it offers. Originality. While summer schools are not a particularly new phenomenon, recently this field has witnessed a great expansion in both the supply of programmes and interest from students. The nature of these programmes and sudden interest in them remains under the radar of more extensive in-depth studies, which would actually help to harness its full potential.

Aim: The aim of this paper is to define the correlation between experiencing personal well-being and manifestations of spirituality of an individual.  Methods: The study involved the citizens of Chernihiv (average age – 33.2 years old): 96 people in total, 40 men and 56 women. The following methods were used: a) to measure the components of personal well-being – Satisfaction with Life scale by E. Diener, Psychological well-being scale by С. Riff, Questionnaire of parameters of subjective social well-being by T. Danylchenko; b) to measure the spiritual component – EPU Plus (Egoism - Personal Uniqueness) by L. Z. Levit, Methodology of measuring social interaction (mentality aspect) by G. L. Voronin. Results: The source of experiencing personal well-being is positive health (physical abilities, absence of physical limitations). Factors that decrease personal well-being are low level of tolerance and the pursuit of pleasure. Personal well-being is ensured by belief about collaboration and experiencing positive health as a state of readiness for activity. Psychological well-being has a negative correlation with basic egoism (the pursuit of pleasure) and a positive one with social egoism (ability to comply one’s needs with the group interests, following social rules and norms). Subjective social well-being relates to the highest egoism (unique self-realization, realization of existing potential in an acceptable way). The orientation towards achieving personal or public goals determines the peculiarities of experiencing well-being in the eudaemonic and hedonistic dimensions.

Aim. Georgia has traditionally been a country of cultural diversity. Due to the proper political approach, Georgian authorities of all times have managed to successfully govern the peaceful coexistence of people of different nationalities and religions. It is true that in the post-Soviet period, there was some disagreement between the cultures inspired by external forces; however, generally, all the authorities made every effort to legally strengthen the inherited tolerant habit. The paper does not deal with the conflicts of ethnopolitical nature, staged by Russia. The mentioned issue is a part of the country’s domestic policy, which is important and still is relevant nowadays, therefore the paper aims to study the role of cultural diversity and tolerance in modern Georgian politics, the attitude to it, and how the country managed to preserve the centuries-old heritage. Methods. Based on several empirical materials, various researched-studied documents, scientific papers, analysis of government documents, the use of the method of historicism is presented in the paper. Results. The paper presents the current existing reality in Georgia in the field of cultural diversity and the effective steps of the state for the proper development of cultural diversity. Conclusion. Modern Georgian politics is motivated to involve ethnic and religious minorities in the process of monitoring and implementing the Culture Policy Action Plan, based on the recent history and new current worldwide tendency, which will guarantee the establishment of a tolerant society and democracy in Georgia.

This article deals with the causes and effects of a surrender to anti-science in social development. Populist governments support the idea of anti-science in an attempt to win over poorly-educated electors. The text analyses the fundamental characteristics of the pressure mechanisms adopted by populist movements, and points to the system of measures in various spheres which help in fostering general ignorance and support anti-scientific operations. For the agents of power science, and the system of values which accompanies it, becomes a target to attack. Simultaneously, for the average person scientific knowledge ceases to be the basis of analysis and interpretation of different phenomena. Anti-science regimes support anti-science movements in order to manipulate society and disrupt potential opposition. This is possible thanks to superficial education and not enough emphasis on critical thinking within the education system, because less discerning citizens will go along with an anti-science regime. Analysis leads to the conclusion that the narrow short-term material interest of the regime is its only value, to which all others are subordinated, including Plato’s triad. In the face of a lack of understanding on the part of the authorities, education based on episteme is not possible, at least not entirely. This article suggests the need for change in the philosophy of education to one where the major emphasis is on quality and prioritised content.

Aim. In this study, the challenges encountered during the introduction of religious education in Turkey are examined within the scope of their intended solutions. Methods. In this study, challenges encountered in the implementation of religious education in Turkey are being discussed in a descriptive manner. Literature scanning and interpretation methods, one of the qualitative research methods, were used in the study. Results. Religious education in Turkey is both maintained within the formal education system and the non-formal education system. Formal education is provided in public schools run by the Ministry of National Education [MNE]. Primary, secondary and high school education is compulsory for all students. There are Imam Hatip Schools that were opened to provide religious education at secondary and high school level. There are also two hours of compulsory religious education per week in other schools. Non-formal religious education is provided only by the Presidency of Religious Affairs [PRA]. This training is given to people of all ages. For this purpose, the PRA opens several courses. Conclusions. In this study, challenges encountered related to religious education in Turkey are being discussed in two main areas: Challenges in formal education are examined under seven subtitles. Challenges in non-formal education are examined under eight subtitles. Originality. This study is an original study in terms of addressing the challenges in formal and non-formal religious education together. In addition, the possibility of making a collective examination of challenges related to religious education in Turkey would be valuable to the reader.