Kaimo turizmas – viena perspektyviausių veiklų šiuolaikiniuose kai kurių Europos sąjungos valstybių kaimuose, teikianti gyventojams ne tiktai alternatyvios, skirtingos nuo daugelio metų bėgyje nusistovėjusios ir tapusios įprasta, veiklos vystymo, bet ir papildomų pajamų gavimo galimybes. Kaimo turizmas apima visas turizmo rūšis, susietas su kaimo aplinkos pažinimu ir poilsiu joje. Kaimo turizmo esmę sudaro poilsio paslaugų, kurių įvairovė susijusi ne tik su konkrečios sodybos šeimininkų nuosavų išteklių panaudojimu, bet ir su visa kaimo infrastruktūra bei socialine aplinka, kaip prekės visuma. Darbo tikslas - Įvertinti Raseinių rajono kaimo turizmo potencialo panaudojimą rajono darnaus vystymo programose, bei pasiūlyti jo plėtros, optimizavimo galimybes. Darbo objektas – Raseinių rajono kaimo turizmo potencialas. Baigiamojo magistro darbo dėstomąją dalį sudaro 3 skyriai. Pirmajame skyriuje apibūdinta dabartinė kaimo turizmo situacija Lietuvoje, atskleista valstybės politika šio verslo reglamentavimo srityje bei darnaus kaimo turizmo samprata. Antrajame skyriuje įvertintas Raseinių rajono kaimo turizmo potencialas, atliktas tyrimas, kurio metu išsiaiškintas specialistų požiūris į kaimo turizmo verslą ir jo plėtros galimybes rajone. Trečiajame skyriuje pateikiamos kaimo turizmo plėtros ir optimizavimo galimybės darnaus vystymosi programų kontekste, numatytos priemonės, kryptys, vykdytojai. Siekiant darbo tikslo tyrimui panaudota literatūros, dokumentų, duomenų analizės metodai... [toliau žr. visą tekstą] / Rural tourism - one of the most promising activities in some of the modern villages of European Union , providing not only the alternatives different from many well-established throughout the year and become a normal, operational development, but also additional revenue opportunities. Rural tourism covers all types of tourism that is associated with the rural environment and the rest in it. Rural tourism constitute the essence of leisure services, a variety not only with the specific homestead owners own the use of resources, but also to the whole rural infrastructure and social environment as a whole goods The goal – to evaluate the potential of rural tourism in Raseiniai District for the area’s sustainable development programs, and to propose the optimizing and developing opportunities. The object - Raseiniai District Rural tourism potential. The final Master's work consists of 3 sections. The first section described the current situation of rural tourism in Lithuania, disclosed the policy of the business regulatory environment and sustainable rural tourism concept. The second section: estimated Raseiniai District Rural tourism potential, a study with a professional approach to clarify the rural tourism business and its opportunities for the development of the area. The third section presents the rural tourism development and optimizing opportunities for the sustainable development programs context, the instruments, directions, principals. There were used the literature... [to full text]

Water protection and quality management in the European Union and Lithuania Summary Key words: water protection, strategic planning, integrated protection, sustainable development, financial instruments, water directives, transference of legislation, legislation on water protection. The major objective of this master thesis is to examine how water protection policy is implemented in the EU and Lithuania, to analyze possibilities of water policy financing, and to discuss the process of harmonizing EU’s and Lithuania’s legislation on water protection issues. The hypothesis raised in this thesis states that successful implementation of water policy is being highly influenced by the integrated water management, which covers policy agenda setting, legislation scope, institutional capabilities and financing efficiency. The thesis consists of six parts. In the first part of this thesis author examines three different stages of water policy implementation in the EU in a chronological order. The development of policy formation is discussed and features of every stage are defined. In the second part of the thesis water directives of different stages of EU water policy are presented and examined. The third part of this thesis is targeted to examine the development of water policy in Lithuania and at the same time to determine the changes of water legislation in Lithuania prior to its membership in the European Union and after its entry. The fourth part of the thesis aims to... [to full text]

本論文寫作之問題意識，乃基於對儒學在現代社會角色定位與未來走向之反思。在當代，儒學雖逐漸建立作為學術理論的地位，同時也與一般民眾思想、生活漸行漸遠，這種與傳統儒學化成理想有落差的情況，對在現代仍認同儒學或以儒家自許者，成為一個不得不面對的真實問題。從逆覺體證到理一分殊新釋之理論演變，正在尋求其因應之道。此現代新儒學之內部理論發展，內容是走向日用常行化與廣義道德實踐之建立，理一分殊作為方法架構，亦具有應用在種種不同觀點的普遍意義。 首先，就理一分殊新釋而言，一切文化創造活動都屬分殊，只能「通於」、而不能「同於」理一。良知坎陷的範圍也應擴及逆覺體證的行為實踐領域。包括道德行為在內的一切人類活動，都已是理一在某個時空之具體落實，具有侷限而不再等同於無限，但雖不可等同於無限，卻又通於無限。一切人文活動都可通於理一，但因「通」的型態不同，故定位也各異。逆覺體證是「逆」或「返」於理一之「通」，重點在契接、體悟理一；其他人文活動是「順」或「發」自理一之「通」，重點在承繼或順應理一之動用，成就現實生活中的各種價值創造。既然都是「通」於而非「同」於理一，就不必強分高下而可同時並重。儒家作為成德之學的道德實踐概念內涵，就不僅限於由逆覺所體證而發之於道德行為之狹義的道德實踐，而可涵蓋一切正面價值創造活動，成為一種廣義的道德實踐。 這種廣義的道德實踐，是具有基本道德操守而同時以仁心與生生之精神為終極託付的人生態度，凡認同此態度而不斷從事正面價值創造者，不論是學者、藝術家、科學家等任何職業與身分，都是現代意義下的儒者。從事儒家思想研究工作而又同時具有以上生活態度的現代新儒學，即取得在儒學架構下的正當性與必要性。儒家的理想仍然嚮往與追求聖賢境界，卻不再是作為儒者的唯一條件，這是使逆覺體證由聖賢工夫走向日用常行化的轉向。 就廣義道德實踐的立場，內聖是指以仁心與生生精神為終極託付，外王雖主要指涉政治領域，亦可延伸至以仁心與生生為前提，而從事商業、學術、藝術等活動。這種廣義道德實踐的另一個理論效應，則是基於良知與見聞的辯證關係，以及朱子對人之有限性的警覺，將朱子與象山的先後天修養工夫同時並重，而統合於陽明的良知教之下。廣義的道德實踐是以生生之仁為出發點，有關此普遍人性之內涵，牟宗三先生指出是一種心性情合一之普遍道德主體，並以由本心自定自發律則而具現於行為之動態過程，亦即「實踐上的印證」，說明此道德主體之具體化問題。至於道德意識普遍性之證成的落實問題，則需要劉述先先生參與全球倫理運動的「共識上的印證」作補充。這是藉由存異求同的理一分殊方法，與世界各大宗教文化進行平等的對話，從中所得到的共通於各大傳統之極小式的底限共識，亦即人道與金律，可作為說明落實問題之一種可能途徑。 逆覺體證本質上是從工夫論導出哲學理論之系統。可使儒學在指引效力之外逐漸展現出解釋效力，成為一種可以在學術上掌握與論析的理論系統。理一分殊的方法論為這種走向之延續。理一作為人文學科中的規約原則，有別於經驗科學的歸納（induction），因為歸納的方式是取同略異，理一分殊秉持的是存異求同之精神。筆者即嘗試就如何順成朱子所謂「去兩短，合兩長」，以及內聖外王雙向互動之兩行，作為這種方法論應用的實例。這兩個觀點雖非理一分殊新釋之內容，卻可藉由其方法予以證成，正可說明理一分殊方法的普遍意義。 / Nowadays, the situation of Confucianism is rather dubious. It used to be the guidelines of politics and everyday life in Chinese society. However, Confucianism is now not as influential as it was before. Its practical role has given way to theoretical one. This phenomenon, for many, means the loss of the essence of Confucianism. In my opinion, the prospect of turnaround lies in the development of ni-chüeh-t'i-cheng to the New Interpretation of li-i-fen-shu. The content of this progress can be divided into three: the secularization of moral practice, the wide-ranging creation of values and a formation of methodology. At first, ni-chüeh-t'i-cheng emphasizes the request of being sages while the New Interpretation of li-i-fen-shu focuses on the obedience to rules of law and decorum. As a result, the moral practice of Contemporary Neo-Confucian Philosophy is easy for normal people to abide by. Secondly, the New Interpretation of li-i-fen-shu advocates not so much moral practice as the creation of values. Accordingly, people belonging to every walk of life are regarded as a Neo-Confucian on condition that he or she has faith in jen(humanity) and sheng-sheng(creative creativity). Taken together, these theses indicate that Contemporary Neo-Confucian Philosophy tends to lives of modern people. Finally, ni-chüeh-t'i-cheng is a kind of kung-fu-lun which doubles as a academic theory. Nevertheless, li-i-fen-shu has a facet of methodology. I manage to apply this methodology to two issues in Confucianism: the necessity of ch’u-liang-tuan, ho-liang-ch’ang by Chu-Hsi and the interaction between nei-shen and wai-wang. The significance of li-i-fen-shu will be highlighted if my analysis is justified.