Pageidaujamo sutuoktinio ir partnerio vaikų ugdyme apibūdinimai leidžia teigti, kad jaunesni žmonės (vyrai ir moterys), norintys sukurti šeimą, nenoriai renkasi partnerį, auginantį vaiką. Todėl galima daryti prielaidą, kad biologiniai vaikų tėvai yra svarbi sėkmingo vaikų ugdymo sąlyga. Supratimas apie tradicinę šeimą, kurią sudaro sutuoktiniai ir jų vaikai, ugdomi bendradarbiaujant, ne visada gali būti įgyvendintas. Ypač sunku tai suvokti vyresniame amžiuje, nes santuokų statistika rodo, kad penktadalis šeimų yra antrosios santuokos šeimos. Vyraujantis šeimos modelis po skyrybų yra mama ir vaikas. Šio tipo šeimos skirstomos į dvi grupes: šeimą, kurioje tėvas aktyviai dalyvauja vaiko ar vaikų ugdyme, ir šeimą, kurioje jis yra pašalintas arba atsisako šios pareigos. Antruoju atveju moteris, ieškanti naujo santuokos partnerio, daugiau dėmesio skiria jo tėviškoms savybėms ir įgūdžiams. Duomenys rodo, kad vyrai geriau save įsivaizduoja tokio tipo šeimoje nei toje, kurioje tėvas ir vaikas vis dar palaiko santykius.

The dominant model of the family after divorce is mother and child.This type of family splits into two groups: the family in which the father is actively involved in child’s or children’s education and the family where he is excluded or opts out of this obligation. In the second case, a woman searching for a new marriage partner pays more attention to his paternal qualities and skills.The data shows that men envision themselves better in this type of family than in the one where father and child still maintain their relationship.

Since the end of the 21st century relationships in the family have been rapidly changing in Lithuania. The changes correspond to changes in the birth-rate. The former model of birthrate which was characterized by the prevalence of legitimate children, child-bearing at a younger age and which ensured a change of generations, was replaced by a new model characterized by having illegitimate children, the postponment of child-bearing and low birth-rate, which does not ensure a change of generations. Although love relationships, marriage, children are still considered to be the recognized values, these changes have affected the conception of child’ s education in the family, the perception of child as a value. It is therefore relevant to evaluate future spouses’ preparation for a modern marriage and to constantly improve it. Such preparation is usually understood as young people’s readiness for their first marriage. Readiness for the second marriage and child’ s education in the second family are no less important though still insufficiently explored empirically and theoretically generalized.

The article explores attitudes to child’s education in the second marriage. The research was conducted inquiring people who wanted to create a family or establish long-term relationships. They were members of the online dating site “Harmonious Couple”. In 2007, 4000 participants were interviewed. In 2012 the research was carried out again. A 1000 participants were interviewed.

In both surveys, groups of participants who were to be interviewed were formed randomly. The research data showed that the predominant model of the family after divorce is mother and child(ren). This type of the family splits into two groups: the family in which the father is actively involved in child(ren’s) education and the family where he is excluded or opts ouf of this obligation. In the second case, a woman searching for a new marriage partner pays more attention to his paternal qualities and skills. However, many men who are planning the second marriage do not consider special preparations to communicate with a future spouse’s child(ren) as a prerequisite for the success of an intended marriage.

The research confirmed that parents encounter many difficulties in adolescent education. Parents of children of this age were in need of training in children’s psychology and education.

Straipsnyje rašoma apie akademinio jaunimo požiūrį į iššūkius tradicinei šeimai, per kurią visuomenė atsinaujina, pratęsia savo egzistenciją, kurioje asmuo įgyja pasaulėžiūros pamatus ir pažįsta Esaties priežastį – Dievą. Jaunimas įsitikinęs, kad nors dalies šiuolaikinių šeimų gyvenimas deformuotas, tradicinė šeima turi stiprėti ir atlikti žmogaus dvasinio, dorovinio auklėjimo funkciją. To reikalauja pati žmogaus esmė, jo paskirtis gyvenime.

The theory of second demographic transition (SDT) that was developed in 1980s is presented in the article. The concept of second demographic transition describes matrimonial and childbearing behaviour changes that started just after the mid-1960s in developed countries. The change of family model from traditional to modern, and the growth of cohabitation and divorces are described as the main features of SDT. This transition is influenced by the complex of both micro and macro level economic, social, biological and technological factors, as well as factors associated with values and attitudes: improved social welfare and social security conditions, the development of education system, the rise of modern contraception, individualization, emancipation, self-realization, and gender and sexual revolutions. The diffusion of the SDT transition that is not limited to Europe, but also spreads to Asia and Latin America is also discussed in the article. The diffusion of SDT is also considered to be not a universal but variable process as contextual features are also important in it. The article also points out that SDT is criticized for being not a new transition, but a continuation of the first demographic transition and a set of changes limited to Europe only. Despite the criticism the author concludes that the SDT theory is a well-developed analytical instrument that can be used to analyse changes in demographic behaviour in different contextual conditions.