Šiame straipsnyje nagrinėjamos socialinės įtampos, kylančios dėl gilėjančios socioerdvinės segregacijos Kuršių nerijoje. Analizė parodo ribotą džentrifikacijos ir jos išvestinių sąvokų bei jas lydinčių analitinių argumentų aiškinamąją galią. Remiantis Neringos miesto atvejo studija, kurios pagrindą sudaro jos senbuvių ir naujakurių būsto istorijų tyrimas, atskleidžiami kontekstiniai vietos niuansai, svarbūs siekiant tiksliau atskleisti socioerdvinės segregacijos patyrimus, jų priežastis ir pasekmes. Šios vietovės senbuviai susiduria su vietos simbolinę reikšmę keičiančiais gyvenimo būdo pokyčiais ir patiria simbolinio išstūmimo jausmus. O naujakuriai patiria socialinės integracijos sunkumų, kuriuos žymi jiems klijuojama stigmatizuojanti „invazinių“ etiketė. Šia atvejo analize kviečiama kritiškai peržiūrėti džentrifikacijos diskusijose vyraujančias išankstines nuostatas apie pagrindinius tokios erdvinės segregacijos veikėjus ir šio proceso pasekmes. Kaip metodologinė alternatyva šiems procesams aprašyti ir aiškinti siūloma naudoti socialinės erdvės, simbolinės erdvės ir fizinės erdvės sąvokų triadą.
Straipsnyje analizuojami interviu, atlikti su Lietuvoje gyvenančiais ir kriketą žaidžiančiais migrantais iš Indijos. Pasitelkiant transnacionalizmo ir socialinės tapatybės sampratas, nagrinėjama, kokią funkciją kriketas atlieka integruojantis į gyvenimą naujoje šalyje ir kaip šios sporto šakos kultivavimas leidžia indams konstruoti daugybinę tapatybę. Kriketas migrantams tampa socialinių ryšių ir statuso įtvirtinimo erdve, tačiau kartu veikia ir kaip saugumo tinklas, leidžiantis pabėgti nuo kasdienių patirčių ir sušvelninti integracijos iššūkius. Kadangi kriketas Lietuvoje nėra plačiai išplėtotas, dalis imigrantų iš Indijos kuria klubus ir siekia šį sportą išpopuliarinti. Taigi kriketas peržengia uždaros etninės grupės ribas ir tampa viešosios erdvės dalimi.
The study aimed to address memorial practices in the context of the formation of cultural memory in Kazakhstan, Uzbekistan, Kyrgyzstan, Tajikistan and Turkmenistan. Memorial objects and their socio-cultural context were addressed in the study, including the processes of rethinking memory in the countries of the region after independence. To achieve the aim of the study, key memorials were selected, information about their symbolism and architecture was collected and systematised, and a comparison with global memorialisation practices was made. The study demonstrated that memorial sites in Central Asia contribute to the preservation of national identity and cultural memory by integrating local symbols, ornaments, religious motifs, and historical narratives. The symbolism of memorials in Central Asia combines history with cultural traditions, creating a unique space for collective commemoration. The rituals that accompany memorial practices reflect the desire for social unity through an emphasis on shared values and past events. The peculiarity of the region is that Soviet monuments, unlike in many other post-Soviet countries, are rarely dismantled. Instead, they adapt to new realities by rethinking symbolism, changing the context or integrating national motifs. This approach contributes to the formation of a unique narrative of national memory that organically connects the historical past with modern ideas of national identity and cultural heritage. The findings underline the importance of memorial objects as instruments of cultural memory and provide a broader perspective on their role in shaping socio-cultural identities in postcolonial societies.
The 2022 Russian full-scale invasion of Ukraine produced an unprecedented gender-selective displacement and separated millions of wives and children from husbands bound by the mobilisation law. This paper aims to examine and demonstrate how wartime displacement has unmade transnational marriages among displaced Ukrainian women in Lithuania. The primary data of the research is drawn from the multi-sited ethnographic fieldwork conducted across five Lithuanian cities between 2024 and 2025. Based on 22 Ukrainian interlocutors (17 women and 5 men), the study traces how spousal roles, obligations, and emotional bonds were reconfigured and were eventually unmade under the pressures of separation. Grounded in transnational social fields theory, moral economy frameworks, and constructivist gender theory, the analysis identifies three interlocking processes driving marital breakdown: the enforcement of gendered moral scripts demanding that men fight and women wait; the progressive emotional alienation produced by protracted separation and diverging life trajectories; and the identity transformation of displaced wives who assumed traditionally male spousal roles in exile, encapsulated in the recurring phrase ‘I became a man’. The paper argues that these marital breakdowns, though perceived as individual cases of failures by the interlocutors themselves, are structurally produced outcomes of wartime moral regimes operating simultaneously across two societies. This study contributes to migration studies by foregrounding breakdown and fragility rather than resilience, and is based primarily on women’s accounts, a limitation that is explicitly acknowledged throughout.
This article examines how Ukrainian youth who have remained in the country during the wartime understand patriotism and evaluate the migration decisions of their peers. The study is situated in the context of the prolonged armed conflict initiated by the Russian Federation and intensified by the full-scale invasion in 2022, which has profoundly shaped the socialisation and life strategies of the Ukrainian post-Maidan generation. Based on the quantitative data collected using the CAWI (Computer-Assisted Web Interviewing) method (n = 742), the article analyses declared levels of patriotism, attitudes toward emigration during the war, and factors influencing decisions to stay in Ukraine. Due to wartime constraints, the initial probability-based distribution of the questionnaire could not be fully implemented. As a result, the sampling procedure shifted toward a non-probability design based on voluntary participation, with an additional snowball dissemination through respondents’ peer networks, resulting in a convenience sample with elements of snowball sampling. Qualitative data from an open-ended survey question complement the analysis by capturing students’ moral reasoning and perceptions of the social consequences of youth migration. The findings show that approximately 87% of respondents identify themselves as patriots and that the war has significantly strengthened their sense of national identity. At the same time, respondents expressed ambivalence toward equating staying in Ukraine directly with patriotism. The hypothesis that declared patriotism would be the primary factor preventing migration was only partially confirmed. Family ties, concerns about personal safety abroad, financial constraints, and language barriers proved more influential than patriotic motivation alone. Most respondents assessed their peers’ decisions to leave Ukraine in a neutral or positive manner, emphasising unequal opportunities to migrate.The results indicate that Ukrainian youth combine a strong national attachment with openness to mobility shaped by globalisation and structural constraints. Remaining in Ukraine or migrating abroad should therefore be understood as alternative strategies of coping and self-realisation rather than mutually exclusive indicators of patriotism.
This article examines how uncertainty shapes the lives of migrant families and the strategies they employ to navigate it, focusing on Belarusian families in Lithuania. In Lithuania, rapidly shifting legal frameworks and politicised migration debates have produced heightened instability. Particular attention is paid to the legal dimension of uncertainty, which constrains planning horizons and reverberates across households through the principle of linked lives. The study draws mainly on the qualitative data collected in 2025 through semi-structured interviews and focus-group discussions with Belarusian families. Research participants often described living in a 'suspended state', reminiscent of Schr & ouml;dinger's cat, where shifting rules curtailed long-term planning and outcomes remained unknown until the last moment. Families relied on multiple information channels to compensate for fragmented official signals, yet informational complexity itself often deepened uncertainty, producing 'swings' in decision making and prompting suboptimal choices such as repeated relocation. The article contributes to migration sociology by conceptualising uncertainty not only as an external condition but also as a cognitive state generated within volatile information environments. Introducing the notion of cognitive uncertainty, borrowed from behavioural economics, we show how subjective doubt about the optimal decision helps explain migrants' strategies under unstable institutional and discursive contexts. Policy implications include the need for clearer procedures and stronger integration measures. Balanced media coverage is essential to avoid amplifying distrust. Although limited by its qualitative scope and national focus, the study opens avenues for comparative and quantitative research on the long-term consequences of uncertainty for migrant adaptation and wellbeing.
Microcredentials are increasingly discussed as an emerging phenomenon of the digital society, reflecting broader transformations in the ways knowledge, skills and employability are recognised and validated. This paper examines the role of microcredentials through a systematic literature review of scientific articles indexed in the Web of Science and Scopus databases, conducted using the PRISMA methodology. The study focuses on how academic research conceptualises microcredentials and how they relate to contemporary changes in education systems, labour markets and lifelong learning. The analysis combines stakeholder mapping with thematic coding focused on recognition, institutional trust, labour-market alignment, and social inequality. The findings indicate that microcredentials create flexible opportunities for reskilling and upskilling and support more modular and demand-oriented forms of learning. From a sociological perspective, microcredentials can be understood as a mechanism through which education systems adapt to digital transformation and labour market pressures. The paper contributes to the broader discussion on how digitalisation reshapes lifelong learning and the institutional structures that govern access to recognised competencies.
This chapter examines the social tensions resulting from rising social segregation in the Curonian Spit. The analysis of these processes shows a limited explanatory power of the gentrification debate or its derivative notions. Based on the case study of the Neringa city, the core of which is constituted of housing histories of newcomers and oldtimers of this area, the article shows important contextual nuances of this place, which are important for understanding of the experience of sociospatial segregation, as well as their causes and the effects. The oldtimers of Neringa are observing changing lifestyles, which affect the symbolic meanings of this place. They experience feelings of symbolic displacement. At the same time, newcomers of the place are facing difficulties of social integration. They are labelled as the 'invasives'. With this case, study the reader is invited to critically revisit preconceived explanations of the main actors and outcomes of seg regation processes outlined in gentrification debates. As a methodological alternative, the Bourdieusian triad of social space, symbolic space and physical space is suggested to explain sociospatial changes in such areas.
The article analyses interviews conducted with Lithuania-based Indian cricket players. By drawing on the concepts of transnationalism and social identity, the article examines what function cricket performs in integrating into life in a new country and how sport allows Indians to cultivate multiple identities. Cricket for immigrants becomes a space of social relationships and status building. However, it also functions as a safety net, allowing participants to escape everyday experiences and mitigate the challenges of integration. Since cricket in Lithuania is not well developed, some immigrants work towards creating clubs and popularising the sport. In this way, cricket moves beyond the boundaries of a closed ethnic community and becomes part of the public space.
This article aims to define and name the contribution of the French sinologist and theorist Fran & ccedil;ois Jullien to the field of comparative studies, looking at the intersections of Chinese and Western civilisations. It reveals how this theorist, drawing on the legacy of Chinese thought and developing new concepts and individual methodology, challenges traditional comparative studies, opening up opportunities to look at the heritage of Western civilisation's thinking from the outside, discovering what was not thought of in it. Such a rigorous deconstruction of the traditional Western norms of thinking opens the way to new possibilities for research on different civilisations.
The article discusses the concepts of solitude and loneliness, exploring their distinct roles in human experience within the context of the modern information society. It argues that while both involve a degree of separation from others, solitude is a voluntary, constructive state that supports self-reflection and inner growth, whereas loneliness is an involuntary, painful condition resulting from a lack of meaningful social connection. The study contends that digital technologies-despite offering constant connectivity-often exacerbate loneliness by fostering shallow interactions that fail to meet deeper relational needs, while simultaneously eroding opportunities for true solitude. The findings emphasise that solitude remains an essential, unchanging element of human nature, providing space for autonomy and inner dialogue, while loneliness has intensified in the digital era, reflecting both the breakdown of authentic communication and the illusion of connection. The article concludes that reclaiming the value of solitude and addressing the structural causes of loneliness are critical steps toward emotional well-being in today's hyperconnected world.
This publication is a part of a larger corpus investigating the 16th century Lithuanian Logic. It analyses the explanation of the third operation of human intellect, that is, reasoning, or discourse (ratiotinatio sive discursus). The author of the article focuses on the interpretation of a certain precognition as the necessary precondition of the discourse, as well as on the conception of syllogism as the most prominent species of the discourse. The article comes to the conclusion that the authors of the aforementioned logic traditionally affirmed that, in order to reach the conclusion in the discourse, it is necessary to know in advance the significates of the conclusion's terms, the fact of the existence of the conclusion's subject as well as the fact that the premises of the discourse are true statements. It was also traditionally asserted that the precognition required for the discourse has nothing in common with Plato's concept of anamnesis that was regarded as entirely fictional one. The article also concludes that scholastic tradition was as well followed within frames of the conception of syllogism.
This study undertakes an analysis of the concept of AI literacy, a topic that is becoming increasingly prominent in contemporary education, particularly with regard to its philosophical underpinnings. The argument presented herein demonstrates that reducing humans to purely spiritual beings, a prerequisite for common understanding of AI literacy gives rise to unsustainable epistemic and educational assumptions. It is proposed that, in accordance with empirical realism as derived from the pragmatic philosophy of Lakoff and Johnson, the definition of AI literacy should be established as a dynamic structure of critically reflected experiences from interactions with AI. This is posited to enable the ability to effect change in everyday life and address the challenges facing humanity.
This article examines the representation of violence in the fiction film as a means of engaging with identity and meaning through cathartic experiences. It argues that while real-world violence often lacks inherent purpose, cinematic violence acquires significance within a narrative framework that enables viewers to process complex emotions. Using the mirror trope, and with necessarily brief examples, the study suggests that films not only reflect societal and individual struggles but also actively shape viewers' understanding of themselves and their ethical beliefs. By connecting Aristotle's concept of catharsis to contemporary theories of cinematic representation, the article reveals how cinema can transform discomforting portrayals of violence into opportunities for ethical and emotional reflection. The discussion highlights cinema's dual role as both an art form and a critical space for exploring moral issues, inviting further research on the impact of on-screen violence across diverse cultural and demographic contexts.
Physics, biology, chemistry, astronomy, psychology, sociology, history, and similar sciences that deal with empirical facts can describe the reality they investigate in varying levels of detail and provide specific statements and results about it. However, the question of describing mathematical objectivity appears to be more challenging than describing the objectivity addressed in the aforementioned sciences. This difficulty likely stems from the immaterial nature of mathematical objects, as well as their physical and temporal indeterminacy. In this text, we will revisit one of Cantor's attempts to describe mathematical reality, select a few comments of that description, and analyse them. Additionally, we will compare Cantor's approach with some contemporary representations of mathematical Platonism that incorporate significant empiricist elements. Finally, we will propose what we believe to be a promising approach to understanding mathematical reality, one that we think offers a promising support for Platonism in mathematics.
The Idea of Epistemic Responsibility (ER) emerged in epistemology was initially a response to Gettier. Classical thinkers, in response to Gettier, offered different directions for epistemic justification and strengthened the notion of ER. This study examines the evolution of ER from its classical origins in responses to Gettier's critique of the justified true belief (JTB) model to its feminist reformulation in Lorraine Code's Epistemic Responsibility. It hypothesises that Code's concept of ER offers a philosophically robust and ethically grounded resolution to the Gettier problem by shifting epistemic justification from the abstract cognition to the situated, morally engaged practice. Using an analytic and comparative method, the research juxtaposes classical epistemologists such as Sosa, Chisholm, Bonjour and Kornblith with feminist theorists, especially Code, to trace how moral accountability, situated knowledge and relational trust redefine justification. The findings reveal that feminist conceptions of ER transform epistemology from a formal, context-free model into an ethically responsive framework that views knowledge as a moral and relational achievement. ER reframes the Gettier-style epistemic failure as a lapse of moral and cognitive responsibility rather than a mere problem of epistemic luck. Integrating intellectual virtue with moral accountability, ER thus bridges classical and feminist epistemology, offering a holistic, context-sensitive model of knowing.
Concentration camps became a subject of philosophical reflection after the Second World War. Some philosophers have linked their emergence and functioning to rationality. Skepticism toward rationality in relation to concentration camps is present in ing to these philosophers, concentration camps hold the key to understanding modern society. It is widely acknowledged that concentration camps were, to a certain extent, effective tools of totalitarian regimes, if evaluated from the perspective of the empirical approach, but is there any moral justification for such rationalisation if their result is the transformation of a human being into an ordinary thing?A moral perspective on concentration camps may reveal their inherent irrationality from the perspective of the transcendentalist approach. The central thesis of this article is that in philosophical studies about concentration camps, it is necessary to distinguish two concepts of rationality - empirical and transcendentalist, only in this way it becomes clear that treating a person as a means, rather than an aim, arises from irrational reasoning. This article presents an analysis of the goals and means of concentration camps from the perspective of Kants' categorical imperative and compares them with Karl Poppers' two approaches to social construction - gradual and utopian engineering, as well as a distinction between rationalism and irrationalism. The conclusion is made about the appropriateness of considering the problem of concentration camps from the standpoint of contrasting rationality and irrationality, rather than rationality and empiricism. With this approach, the prospects of modern society become clearer: open - thanks to rationality, and closed - through irrationality.
This paper examines Giambattista Vico's Scienza Nuova as an epistemological alternative to the algorithmic rationality underlying artificial intelligence. Grounded in Vico's verum-factum principle that humans can only truly know what they have created, it argues that data-driven models distort knowledge by detaching it from its historical and creative origins. Through a comparative analysis of Baconian empiricism and Cartesian rationalism, the study demonstrates how Vico synthesises these traditions into a hermeneutic methodology centred on the mondo civile: the human-made world of meanings, laws and institutions. By uniting philologia (the domain of historical particulars) with philosophia (the pursuit of universal truths) within a dynamic interpretive circle, Vico establishes the autonomy of the human sciences against technological reductionism. His concepts of sensus communis (communal understanding) and ingenium (contextual judgment) reveal why algorithms can simulate but not comprehend meaning. The article concludes that Vico's human-centred framework offers an indispensable foundation for preserving interpretive understanding in the digital age.
William James was one of the first American philosophers with a significant global influence. His radical empiricism served as his metaphysical philosophy but has not received a sufficient scholarly attention. James' radical empiricism formed and emerged gradually, ultimately holding that pure experience is the key to understanding reality while emphasising the reality of relations and the integrity of experience. As a pragmatic metaphysical theory, this radical empiricism joins with James' view of truth to form the whole of Jamesian philosophy. A historical evaluation shows that radical empiricism has close connections with Henri Bergson's philosophy and early phenomenology, and served as a bridge between Jamesian philosophy writ-large and contemporary European philosophical currents. In the context of comparative philosophy and global philosophical dialogues, the doctrine of radical empiricism stands as a significant topic in the dialogue and comparison between Eastern and Western philosophy.
This paper attempts to examine and compare Ibn Hald & umacr;n's and I. Kant's racialist theories. The paper shows how the theories of Avicenna, S & amacr;'id al-Andalus & imacr; and Ibn Hald & umacr;n contended that the interplay of climatic determinism and humoral constitution of humans produced human phenotypic and behavioural differences. The study shows a conceptual overlap between the European racial theories as found in Comte de Buffon and I. Kant and the ideas found in Arabic texts. Their fundamental differences lie in the treatment of ethnic groups. While Ibn Hald & umacr;n positioned the Mediterranean and Middle Eastern regions as the civilisational centre, European racial geography is Eurocentric. Kant placed Europeans at the pinnacle of human excellence. This conceptual shift largely reflects a changed historic and political context. Thus, the article illustrates how power generates a racial discourse that legitimises the existing relations between the masters and slaves, between the colonisers and the colonised.
