The Amsterdam Treaty has established the Area of Freedom, Security and Justice (AFSJ). Since then, it is an example of a policy-making area creating its way quickly and comprehensively. However, in this paper the main dilemma is to what extent the Schengen development has modified the framework of AFSJ and how it adapts in this policy while being an example of enhanced cooperation and differentiated integration model. Developments in this area are part of a realisation that European states need to act together to better face new challenges to peace and internal security, while ensuring respect for democracy and human rights. It is important to add, that cooperation in the Area of Freedom Security and Justice has been driven by forces different from that seen in other policy areas.

Nowadays peace became scarce. Expanding conflicts, terrorist attacks and the uncertainty so common to today's times put in question the value that was won after many years of war. The Constitution is free from regulations treating directly about peace. There are only few references to it. Perhaps, peace is a luxury for which we have to fight, and neither a right that must be protected nor freedom which we can/should use. Maybe it is not supposed to be talked about the right to peace, but about some kind of a privilege. Therefore, it would be necessary to admit, that there is a mistake done already in the subject of this paper. This area seems also to be interesting especially, when moving the optics and focusing on the actions and declarations of heads of states while implementing the common political objectives that are at odds with objectives of other/opposite countries. The word war is used like a substitute for terms ‘peace, freedom and prosperity’, or even worse, like a way to it. 

Societies create cultural models in order to maintain their identity. They constitute a reflection of values and symbols to which they are the most attached. In Russia, there has been a dispute about cultural identity for a long time. During Vladimir Putin’s presidency, when the liberal idea was devalued, a serious debate about the future of Russia was commenced. In contrast to Russia, Poland has always emphasized its European roots and identity of its culture with the Western culture. Comparative studies of the two cultures lead to the conclusion that significant differences are views of: man, freedom and the state. The definition of man in a given culture is associated with the worldview. In Russian culture it has been formulated on the basis of monastic practice and experience of Church Fathers. Hesychasm and deification – are the basis of the Orthodox anthropology. In the contemporary Russian culture one can observe the revival of hesychasm, which stems from the life practice. Latin anthropology was formed under the influence of Saint Augustine’s Confessions. According to Augustine, man is dust and only his „self ”, the person, is endowed with „existence, consciousness and will”. Augustine was the first Latin theologian, who pointed out the historical subjectivity of an individual. Therefore, the European thought identified man with historical ones: the state, nation and economics. The issue of a person’s freedom is the basic issue of Western anthropology. Man perceived himself as an autonomous entity that exists thanks to the autonomous intellect and respects the rights of others adhering to the same principles. Freedom in Orthodox culture is understood as inner freedom from external determinants Saint Augustine formulated a number of problems which are the basis of the Western understanding of the state. The specificity of understanding Augustine’s state is associated with the belief that people are sinful and it has an impact on the state system. Russian state doctrine is connected with Byzantine heritage. The idea of Moscow the Third Rome is a continuation of Byzantine diarchy. The contemporary Russian state thought says that liberal democracy and internationalism are unfamiliar to Russian culture. It finds it necessary to return to the ideocratic country and calls for recovering from the Russian disease of self-consciousness – “occidentalistic rootlessness”.