KOSMOPOLITIZMAS šiuolaikinio lietuvio pasaulėvaizdyje

54 GENERAL LANGUAGE | 97 MARIUS SMETONA Vilniaus universitetas Institute of Applied Linguistics Lietuvių kalbos katedra ORCID id: https://orcid.org/ 0000-0003-2816-5504 SCIENTIFIC RESEARCH DIRECTIONS: rhetoric, ethnolinguistics, Baltic mythology, folk culture, genealogy, ancient writings, cultural linguistics. DOI: https://doi.org/10.35321/bkalba.2024.97.03 KOSMOPOLITIZMAS ŠIUOLAIKINIO LIETUVIO PASAULĖVAIZDYJE ESMINIAI ŽODŽIAI: kosmopolitizmas, kosmopolitas, patriotas, tėvynė, kultūra, bendrystė, vertybė. ANOTACIJA Straipsnyje, laikantis Liublino etnolingvistinės mokyklos metodologijos, nagrinėjama, kaip lietuviai supranta sąvoką kosmopolitizmas. Tyrimas atliekamas remiantis lietuvių leksikografiniais duomenimis, įvairių tekstų medžiaga, jaunimo apklausos rezultatais. Siekiama įžvelgti, ką lietuviai mąsto, kai kalbėdami ar rašydami pavartoja leksemą kosmopolitizmas, kokie nauji reikšmės atspalviai išryškėja kontekste. Remiantis visų trijų lygmenų duomenimis, sintetinėje analizėje pateikiama kognityvinė sąvokos definicija. ABSTRACT Following the methodology of the Lublin School of Ethnolinguistics, the article examines how Lithuanians understand the term cosmopolitanism. The study is based on Lithuanian lexicographic data, material from various texts, and the results of a young people’s survey. The aim is to identify what Lithuanians mean when they use the lexeme cosmopolitanism in their speech and writing, and what new shades of meaning emerge in context. Based on the data from all three levels, the synthetic analysis provides a cognitive definition of the term. INTRODUCTION This article was prepared in the framework of the project “Concepts of DEMOCRACY, PATRIOTISM, TOLERANCY” funded by the State Lithuanian Language Commission. Marius sMetona. Cosmopolitanism in contemporary Lithuanian worldview 55 RANCIJA and their antonyms and synonyms analysis“ material. Writing about the concept of cosmopolitanism was prompted by the students’ responses to the PATRIOTISM concept description. In answering the question What is patriotism for you?, the students also presented, in their opinion, antonyms of patriotism: chauvinism; obtaining personal benefit to the detriment of the State; hatred of the homeland; treason; contempt for the Fatherland; anti-state activities; its denigration; lack of love for oneself and one's country; conformism; cosmopolitanism; globality (globalism). Of all the antonyms, cosmopolitanism was the most frequently mentioned, so it was decided to consider it the main one, but it is worth noting that some concepts that students found to be opposite to patriotism are also related to cosmopolitanism, for example, globalism, so this will be briefly reviewed as well. civil society, as concrete ideas of political, legal and public administration. The Kosmopolitizmas – tai požiūris, kad, nepaisant visų socialinių, ekonominių, kultūrinių ir politinių skirtumų, žmonės yra tos pačios pasaulinės visuomenės nariai. Jis apima perspektyvinę socialumo raidą, kurioje visada išsaugomos ne tik vietinės kultūros nuostatos, bet ir alternatyvūs minties ir veiksmo būdai. Kosmopolitizmo principai leidžia ir skatina plėtoti bendruomeninius kultūros paveldo, individualius asmens laisvės, demokratinius viešosios erdvės įteisinimo principus; taip kosmopolitizmas reiškiasi kaip dialoginės kultūros nuostata. Kosmopolitizmo idėja skirtina nuo vadinamosios pasaucosmopolitan sphere of public life involves the development of unrestricted communication relations. Cosmopolitans believe that the commonality of human nature is much more important than the differences in social and political life. One of the foundations of cosmopolitan thinking is human rights, respect for which is treated as universal, binding on the whole world. Cosmopolitans aspire to a socially, culturally, and politically unified, global society. They think about a world nation, a world law, a world state, a world parliament, a world citizenship, cosmopolitan democracy or cosmopolitan patriotism. The supporters of this cultural and political tradition of thinking tend to underestimate the importance of national, religious and community commitments (PMEŽ 2007: 69; VLEe). Cosmopolitanism has its roots in antiquity. As stated in the electronic “Universal Lithuanian Encyclopedia”, according to the Cynic and Stoic schools of antiquity, cosmopolitanism is the universal love for humanity. The Stoics believed that one cannot separate oneself from one’s place of origin, one must think about how to make the world a better place through one’s choices and decisions, taken without exceeding civil rights. They did not encourage political passivity, but encouraged thinking about 56 COMMON LANGUAGE | 97 about the community as something more than just a polis. In this context, the most important civic attitude was the equal treatment of fellow citizens, citizens of the other poles and non-citizens (Niersmans, Capanova 2016: 65). “Dissatisfaction with politics and the idea of cosmopolitanism matured in the minds of Greeks throughout the 5th century BC. But only the Chinese were able to present it in a clearly articulated form” (Kazlauskas 2021: 92). Cosmopolitanism and monarchy were two of the most popular ideas among the Chinese. "The great goal of the Stoics was to unite the world on the basis of common law, choosing the highest position of its unifiers. They were interested in an ideal unity that encompassed and contained real diversity. Consistently adhering to the principle of the priority of the whole over the part, the Stoics maintained that the fate of the individual man is nothing compared to the fate of the oecumene, just as the soul of man is nothing compared to the soul of the cosmos” (ibid., 104). “The Sophists, who formulated the idea of panhellenism, calling for a wider society than the usual city-state, met with resistance from the Greeks loyal to the Pole. The citizens of the Greek cities were alien to the idea of a wider, so-called national, cosmos, but the city – a place of coexistence of different inhabitants – formed as the origin of cosmopolitanism. Cosmopolitanism is associated with Aristotle's idea of the gradual expansion of interpersonal friendship. This idea was consistently developed by I. Kant, creating the concept of perfect civic union and seeking to model it according to the universal plan of nature” (https://www.vle.lt/straipsnis/kosmopolitizmas/). “The common East-West ecumene created by Alexander the Great broke down the political walls of the Greek world, establishing the idea of a cosmopolis encompassing all mankind” (Kazlauskas 2021: 71). For a long time after the Enlightenment, cosmopolitanism was associated with elites, intellectuals and exiles who, due to certain political beliefs and circumstances and philosophical views, were considered citizens of the world rather than of a particular place. Today’s philosophers discuss the concept at a mental level, or rather, they are more interested in the cosmopolis itself – big and small. Here Arvydas Šliogeris states that “On the broken – that is, always and everywhere individualized – horizon lines meet and separate two fundamental components of the cosmopolis: the cup of the visible Heaven and the cup of the visible Earth, and Heaven is the father of all the cosmopolis individuals, and Earth is the mother of all the cosmopolis individuals, and both cups of the cosmopolis are the nest, home and homeland of all mortals and immortals, and no individual can leave the homeland without having to face the consequences. Marius sMetona. Cosmopolitanism in the worldview of the modern Lithuanian 57 would return, and no mortal or immortal can – with impunity – cut off the roots that bind him to the womb of cosmopolis, and only the fools of globalism or idealism can think that the erinijos sleep in eternal sleep and do not see those who say – we will leave and will not return, because our true homeland is there where we are milked by the Golden Cow” (Šliogeris 2011: 280). Sociologists and anthropologists who are actively involved in the debate and research on the concept of cosmopolitanism propose to distinguish between cosmopolitanism as a moral or political attitude and a normative-philosophical belief and empirical-analytical cosmopolitanism. It is argued that the old idea of cosmopolitanism must be renewed by linking it to specific social realities, and philosophy, as a way of understanding cosmopolitanism, must change the notion of cosmopolitanism. Moral cosmopolitanism is based on universal cosmopolitan ethics. Cosmopolitan ethics focuses on the individual loyal to ti sociologija (Kuznecovienė 2013: 172–173). Gerardas Delanty kosmopothe universal community of humanity. The concepts of political cosmopolitanism are divided into "strong" and "weak". The first relate cosmopolitanism to the emergence and development of a new political order and transnational democracy that transcends the borders of the nation state. At the core of the “weak” concepts is cosmopolitan citizenship, which emerges from the blurring of clear boundaries between international and national human rights, and the recognition that the rights to participate in the political community must be defined on the basis of residence rather than origin or birth. Cultural cosmopolitanism is formed and expressed through a multitude of ways of changing national and local structures as a result of their interaction with global processes (Delanty 2006: 28). Cosmopolitanism is connected with globalization, so it was also mentioned by students as the antonym of patriotism. Globalization defines the external relations of various collective entities, cosmopolitanism – the internal change of social and political self-perception. Both concepts reflect the changes in everyday experience and identity, conveying the dialectics of distant and close relationships. Globalization is the intensification and expansion of relations between people and societies, especially economic relations, which leads to a rapid increase in interdependence, a decrease in the importance of states and their borders, and an increasingly homogeneous world. Although it is more about the movement of goods, capital, people, information and technology between the countries of the world, but it affects various spheres of life. Critics of globalization argue that the increasing ties between the world’s countries have a negative impact on 58 COMMON LANGUAGE | 97 one country’s culture, promotes the disappearance of traditional differences, similarization, standardization or the establishment of the popular culture of the dominant world power – the United States of America – in other countries. The theoretical insights presented here convey the attitude of political scientists, philosophers and sociologists to cosmopolitanism as a phenomenon, and the aim of this article is to present a linguistic approach following the methodology of the Lublin School of Ethnolinguistics1: how language facts show what the term cosmopolitanism means to Lithuanians, what shades it gives it. This article is new among linguistic research and complements the insights of specialists from other fields. 1) to investigate what knowledge about the researched concept is provided by the data of Lithuanian lexicographical sources; 2) discuss the results of the student survey and determine what young people associate with this concept; 3) based on data from various texts, discuss the meaning and nuances of the concept; 4) define the cognitive definition of the concept. The method of cognitive definition, as it is understood in the system of the Lublin School of Ethnolinguistics, is applied in the study. įkūrėjų. Pagal metodologiją, koncepto aprašą sudaro trys dalys: sisteminiai duomenys, apklausa ir įvairūs tekstai (S‑A‑T), todėl straipsnį sudaro trys pagrindinės dalys: „Kosmopolitizmas lietuvių leksikografijoje“, „Jaunimo požiūris į kosmopolitizmą“, „ Kosmopolitizmas medijų tekstuose“. Išvadose pateikiama kosmopolitizmo kognityvinė definicija. Medžiagos rinkimo ir atrankos būdai pateikiami kiekvieno skyriaus pradžioje. Tyrimas galėtų būti įdomus tiek sociologams, tiek filosofams bei lingvistams, taip pat politologams ir apskritai visuomenei, kuri domisi, kaip kalboje (gramatinėje, lektikras bendruomenes (šeiminę, vietinę, regioninę, tautinę) konsoliduojantis ir jų tapatybę lemiantis veiksnys. The material for this research section was collected from the “Dictionary of Lithuanian Language”, “Dictionary of Contemporary Lithuanian Language”, “Common Lithuanian Language Dictionary” and the printed “Dictionary of International Words” (2013) available in the E.kalba system. In the Lithuanian Language Dictionary (LKŽe), cosmopolitanism is defined as ‘an anti-patriotic ideology that recognizes the whole world as its homeland, rejects1 the national identity of the Lithuanian people and rejects the identity of the Lithuanian people as a whole’. People. "State (2019)". Marius sMetona. Cosmopolitanism in the worldview of the modern Lithuanian 59 Language facts it is no longer supplemented and updated, to the lexical meaning is cosmopolitanism (sov.) sp. The international reaction opposes tanti nacionalines patriotines tradicijas ir nacionalinę kultūrą’. Kadangi LKŽe yra baigtinis XVI–XX a. lietuvių kalbos leksikos šaltinis, naujais cosmopolitanism to proletarian internationalism. Thus, the meaning is teikiami du sovietmečio pavyzdžiai: Viena iš buržuazinės ideologijos liekanų politicized, reflecting the Soviet attitude of the time to the realities of other countries: what is not in the Soviet system is called a bourgeois remnant, ideology, inappropriate proletariniam internacionalizmui. Žinoma, kad šiuolaikinio suvokimo tyrimui tai nieko neduoda. „Dabartinės lietuvių kalbos žodyne“ (DLKŽ8e) pateikiamas iš esmės toks pat reikšmės aiškinimas: ‘priešinga patriotizmui ideologija, skelbianti tėvyne visą pasaulį, atmetanti nacionalines tradicijas ir nacionalinę kultūrą’. „Tarptautinių žodžių žodyne“ (TŽŽ) analizuojamo žodžio leksinė reikšmė yra ‘visuomeninės politinės pažiūros ir ideologija, teigianti, kad žmogaus tėvynė yra visas pasaulis; savo ir kt. tautų tradicijų, kultūros, gyvybinių interesų nepaisymas, niekinimas’. Šiame žodyne leksema kosmopolitizmas yra kreipiama į leksemą kosmopolitas. Čia paaiškinama žodžio kilmė – [gr. kosmopolitēs – pasaulio pilietis], o apibrėžtyje, šalia to, kas pasakyta rašant apie kosmopolitizmą, priduriama, kad tai žmogus, neturintis patriotizmo. „Bendrinės lietuvių kalbos žodyne“ (BLKŽ) laikomasi LKŽe ir DLKŽ8e reikšmės apibūdinimo – ‘priešinga patriotizmui ideologija, skelbianti tėvyne visą pasaulį, atmetanti nacionalines tradicijas ir nacionalinę kultūrą’, pateikti du pavyzdžiai: Kosmopolitizmas susijęs su globalizacija. Tautines vertybes pakeisti kosmopolitizmu. Leksema kosmopolitizmas yra vedinys iš kosmopolitas. Pastarojo reikšmė The LKŽ describes it as ‘a person without a sense of patriotism, detached from the interests of his homeland, alien to his nation, looking at its culture with contempt’. The definition correlates with the Vedic definition, only in this case emphasizes the contempt of one's culture, nation. DLKŽ8e gives a slightly different definition: ‘a person without patriotism, detached from his homeland, national interests, a supporter of cosmopolitanism’. Thus, not only the lack of patriotism is emphasized, but also adherence to ideology. From the meanings given by LKŽe, DLKŽ8e and BLKŽ it is clear that cosmopolitanism denies everything that is associated with patriotism: traditions, national culture. And from the TŽZ it turns out that the cosmopolitan despises not only his own, but also others 60 COMMON LANGUAGE | 97 peoples traditions, cultures, vital interests. The examples of BLKŽ correlate with the antonyms provided by the students and the antonyms described in the introduction – cosmopolitanism is related to globalization and is the antipode of national values. 2. THE YOUTH’S VISION OF COSMOPOLITISM As stated in the introduction, the students, answering the question What is patriotism for me?, pointed to cosmopolitanism as one of the antonyms. pateikta jokių kosmopolitizmo vertinimų, tačiau žiūrint į lietuvių kalbos leksikografinius šaltinius justi, kad šiai sąvokai tarsi suteikiama neigiama reikšmė, nes patriotizmas tiek studentų, tiek medijų tekstuose dažniausiai vertinamas teigiamai, norima jį puoselėti ir jo mokyti. Todėl įdomu, kaip studentai vertina sąvoką kosmopolitizmas, kai, laikantis metodologijos, klausiama vieno klausimo: Kas man yra kosmopolitizmas? Šiuo tikslu 2023 m. kovo–balandžio mėnesiais buvo atlikta VU pirmo ir antro kurso studentų (lietuvių) apklausa, joje dalyvavo 104 Filologijos, Filosofijos, Istorijos, KoAlthough there was no ammunition at the time, students of the Faculties of Medicine, Mathematics, Physics, Law and Natural Sciences were armed. After processing the collected material according to the methodology of the Lublin School of Ethnolinguistics, it became clear that the largest descriptors are community (19%), person – world citizen (16%), association, unity (14%), belonging to the world, not to a specific place (12%), world, unity of nations (9%), tolerance (6%), openness (5%), hostile to patriotism (4%), common goal (4%), homogeneity of cultures (4%), other descriptors do not exceed the 4% limit, but are interesting and valuable for the description of the concept: common space (2%), liberal attitude to society (2%), globalization (1%), contempt for the values of nations (1 %), a set of ideas opposed to nationalism (1 %). When giving their opinions, the respondents most often (70% of respondents) begin the description of cosmopolitanism with the word ideology (it is ideology…), 20% – idea (it is idea…). It is difficult to say whether this is conscious or impulsive consumption, but students of 1st and 2nd year should already see the difference in meaning, because according to DLKŽ8e idea (3rd meaning) is ‘the basic, essential principle of worldview, politics’, and ideology is ‘the system of views, ideas of social strata, groups’. In the case of the descriptors, this difference in meaning is not taken into account, and these lexemes are not distinguished as separate descriptors. Students think that the essence of the concept of cosmopolitanism is best represented by community, union, unity, common purpose: idea/movement, Marius sMetona. Cosmopolitanism in the worldview of contemporary Lithuanians 61 who aim for greater community, common goal, closer community; attitude as if everything is in one world in general, the unity of the world, the nations: it is like the unity of the world, a person has infinite opportunities to know the world; one common nation, society. Thus, in their opinion, this is an objective – a community in which differences disappear, it is united by common goals, infinite possibilities open up to know the world, and this knowledge brings together and unifies even more. This creates a common space, a cohesion of cultures, and a person becomes a citizen of the world: a person is an inhabitant of the whole world, not of some one state; This concept means that the whole world is a common space and that every person is a citizen of that space; social ideology, claiming that a person is a citizen of the world and rejecting any national divisions; means the abolition of any boundaries between the world states, nations, the perception of all humanity as a common whole; a person does not assign himself to any nation or group, perceives himself as a citizen of the whole world, does not identify with a particular state, race, nation; the view that every person is an important part of the whole world; an ideology that manifests itself in the homogeneity of cultures. From the answers it is not clear whether this commonality, the destruction of national peculiarities is a positive or negative thing for the modern man, a stronger opinion was expressed only in one questionnaire: It is the attitude of a person who is not tied to one country, but feels a citizen of the whole world. But then the love for one’s homeland is erased or weakened, patriotism decreases. These students did not take part in the patriotism survey, so the answer once again confirms that there are still young people who are attached to their national values and would view their abandonment negatively. As is known from the concepts LANGUAGE, NATION, STATE, LAND (Smetonienė, Smetona, Rutkovska 2019; Smetonienė, Smetona, Rutkovska 2021), Lithuanians are very attached to their land, where Lithuanian is spoken, to preserve Lithuanian customs, they are characterized by love for their country, nation, whatever it may be, and cosmopolitanism encourages them to give up a specific place (native, fatherland), belonging to the world is emphasized, not to a specific place, nation, country: a world man, not attached to a specific place, belonging to the world; the idea that all people are part of the whole world, rather than a particular territory or community; the idea that a person belongs to the world as a community, but not to a particular country or nation. For respondents, cosmopolitanism is associated with tolerance (tolerance of different cultures, customs, races; tolerance, acceptance of other nationalities), because only in this way it is possible to create a common, unified entity in the world. The cosmopolitan world is open to any culture, any nation, so 62 GENERAL LANGUAGE | 97 It is not surprising that as many as 5 percent of respondents emphasize the openness of such a world. One questionnaire gives an example of such an open model – the EU, because the respondent living here feels free, unrestricted, able to travel wherever he wants: For me personally, cosmopolitanism immediately associates with the European Union. Although it is not global on a world scale, and not even covering the whole European continent, its very essence reflects the concept of cosmopolitanism for me. The European Union is such a structure in which we are all European citizens, we are not restricted to travel, we are able to communicate everywhere, despite the ps, which gives the opportunity to “break through” all cultural, traditional differences, various political views and so on. It is kalbų skirtumo, taip pat esame mokomi demokratijos, laisvės ir lygybės princialso important that the student emphasizes that democracy and other basic values are taught in our country, so modern youth think differently, they create their own values, as they themselves say, a liberal view of society is developed: a liberal view of society without divisions, i.e. everyone is equal. The students believe that cosmopolitanism is also promoted by globalization: without one, there would probably be no other. Several questionnaires attempted to define cosmopolitanism through antonyms. As many as 4 percent of respondents say that it is an ideology (ideology, anti-patriotism) or a set of ideas opposed to nationalism (This is a set of ideas opposed to nationalism. Since nationalism is directed to the unexaggerated exaltation of one's homeland, the association of oneself with a certain native state, the attribution of one's identity to the territory of a certain state, while cosmopolitanism should be understood as its complete opposite). It should be noted that for these respondents the concept of cosmopolitanism is not acceptable, because cosmopolitanism as a phenomenon manifests itself in contempt for the values of nations (Cosmopolitanism manifests itself in contempt for the values of nations), while nationalism has a positive connotation, because for them it is not extreme nationalism or chauvinism, but only the association of oneself with the native land, the state. It is precisely this approach that correlates with the definitions of cosmopolitanism presented in Lithuanian lexicographic sources. Basically, it must be acknowledged that the provisions of the “Political Science Encyclopedia Dictionary” and the “Universal Lithuanian Encyclopedia” presented in the introduction correspond to the thoughts expressed by the students, young people understand the concept ambiguously – for some cosmopolitanism is a negative phenomenon, because it destroys national values, for others it is a concept that has nothing negative, showing openness, community and respect for other peoples and their cultures. Thus, the concept of youth no longer corresponds to the definitions given by dictionaries. Marius sMetona. Cosmopolitanism in the Worldview of Contemporary Lithuanians 69 (19) It is not true that a cosmopolitan is rootless and homeless. An ultra-cosmopolitan who despises his roots may become one. It’s easy to be a cosmopolitan for someone who has a home and roots: migrate like a bird, fly like a Dutchman, but you can always land in your nest, no matter what ethnic group’s “tree” you are twisted in. (https://www.lrytas.lt/kultura/istorija/2011/03/10/news/nepriklausomuju‑kelias-etnokosmopolitizmo-link-5574946) (20) Cosmopolitan self-reinterpretation does not destroy the essence of nationality, even if we are talking about multinationality, when parents are of different nationalities or even races. Everyone, while respecting a specific layer of heritage, can creatively interpret themselves and their identity. (https://www.lrytas.lt/kultura/istorija/2011/03/10/ news/nepriklausomuju‑kelias‑etnokosmopolitizmo‑link‑5574946) (21) From this point of view, pure cosmopolitanism becomes impossible. This would require that the alleged politicians) have neither one nor the other. There is nothing national here, there is nothing cosPossibly, the fear of cosmopolitanism, globalization is greatly išnyktų galimybė klausti: „Iš kur tu?“ Abstraktus atsakymas: „Iš Europos“ (suprask, aš pasisakau už „vakarietiškas vertybes“ per se) nieko nereiškia, nes Europa yra daugialypė, daugiakultūrė. Jos vertybės skirtingos, regionai puoselėja savą istorinę atmintį, nacionalinius jausmus ir įsitikinimus. Įmanomas tik nacionalkosmopolitizmas kaip atvirumas įvairovei, neprarandant autentiško ryšio su savo tauta. (https://www.lrytas.lt/kultura/istorija/2011/03/10/news/nepriklausomuju‑kelias-etnokosmopolitizmo-link-5574946) (22) Ta bala, kurioje mes gyvename, tas mužikiškumas (nuo televizijos žvaigždžių iki exaggerated. They are constantly discussed, they are either searched for mopolitiška. (https://www.delfi.lt/news/daily/lithuania/e‑aleksandravicius‑lie‑ tu viams‑truksta‑ir‑kosmopolitiskumo‑ir‑nacionalizmo.d?id=61708915) everywhere, or they are tried to deny. There has already been written about the spread of cosmopolitanism into culture, but the title of the article quoted below clearly says that it does not work for children’s drawings (23): (23) The cosmopolitanism of children’s drawings and fairy tales does not work (https://ve.lt/naujienos/ kultura/kulturos‑naujienos/vaiku‑piesiniu‑ir‑pasaku‑kosmopolitizmas‑neveikia‑). V. Vitkienė has studied cosmopolitanism in art and concludes that in contemporary cosmopolitan art the expressions of national identification are obvious, because art is more social and reflective than ever before (Vitkienė 2005: 59–64). A. Samalavičius also doubts whether the fears about globalizing culture, which he sees not only in publications but also in academic writings and scientific conferences, are justified: “In an unstable, changing world dominated by globalization processes, the need for rooting and identity paradoxically strengthens” (Samalavičius 2003: 19). Literature researcher M. Kučinskai- 70 COMMON LANGUAGE | 97 The novel only confirms that a Lithuanian nevertheless longs for his homeland, loves it, wants to preserve his tė analizavo G. Grušaitės, V. Rykštaitės, U. Kaunaitės ir Z. Čepaitės romanus, išleistus 2010–2017 m. Jos pastebėjimu, aiškiai matyti kosmopolitišLithuanian surname, and with it – his roots and history. Thus, it is wrong to gimtąją tapatybę ištrinti. Naujausi G. Grušaitės, V. Rykštaitės ir U. Kaunaisay that the younger generation does not want to belong to any nation and wants to become the “people of the world” who never live sedentarily (Kuchinszem, state. kaitė 2019: 133). Kaip suartinti du kraštutinumus – puolimą į kosmopolitizmą ir baimę, kad jis sunaikins svarbiausias žmonijos vertybes, – geriausiai yra pasakęs S. Šalkauskis. Anot jo, būtent tautinis patriotinis auklėjimas turėtų apsaugoti valstybės piliečius tiek nuo vienašališko agresyvaus nacionalizmo, tiek ir nuo abejingo tautos vertybėms kosmopolitizmo. Šalia tautinio auklėjimo būtinas ir tarptautinis auklėjimas siekiant solidarių lygiaverčių santykių tarp tautų (Šalkauskis 1933). IŠVADOS Iš leksikografinių šaltinių leksinių reikšmių ir pavyzdžių galima suprasti, kad kosmopolitizmo sąvoka apima tik neigiamas ypatybes. Kosmopolitas niekina savo ir kitų tautų savitumą, patriotizmą, tradicijas, kultūrą, tautines vertybes. Jaunimas kosmopolitizmą vertina dvejopai. Vieni studentai šią sąvoką sieja su tolerancija, bendryste, vienybe, galimybe pažinti pasaulį, o pažinimas dar labiau suartina ir suvienija, tad atsiranda viena bendra tauta, turinti ir bendrą tikslą, kultūrą. Kitiems šis reiškinys kelia neigiamas mintis, nes kosmopolitizmas yra priešingas patriotizmui, kuris susijęs su gimtąja The evaluation of cosmopolitanism in online portals is also varied: from one extreme, when the phenomenon is evaluated exclusively negatively, to the search for positive aspects of cosmopolitanism and its justification. Those who value cosmopolitanism positively emphasize openness to other cultures, tolerance, and modernity. Opponents of cosmopolitanism see it as an anti-value, because the borders of states and the spiritual values of the nation are erased. Still others look for points of intersection of cosmopolitanism and nationalism and claim that they are linked by a dialectical relationship of mutual dependence, the concept of “liberal nationalism- Marius sMetona. Cosmopolitanism in the worldview of the contemporary Lithuanian 71 is the one who cares about the well-being of other nations, but does not seek to separate from his own nation, land, native place. Some say that the fear of cosmopolitanism and globalization is exaggerated, that it is doubtful whether it is possible to erase native identity. Today’s situation is to be in the middle – neither cosmopolitan nor national. Based on the S‑A‑T analysis, it can be said that today cosmopolitanism for Lithuanians is: – priešinga patriotizmui, tautiškumui ideologija; – tautinių vertybių niekinimas; – bendrystė; – pasaulio, tautų vienybė; – tolerancija; – atvirumas; – priklausymas pasauliui, ne konkrečiai vietai; – modernumas, šiuolaikiškumas. ŠALTINIAI BLKŽ – Bendrinės lietuvių kalbos žodynas, vyr. red. D. Liutkevičienė, Vilnius: Lietuvių kalbos institutas, 2013–2023. Prieiga internete: https://ekalba.lt/ bendrines‑lietuviu‑kalbos‑zodynas/ [žiūrėta 2023‑03‑10]. DLKŽ8e – Dabartinės lietuvių kalbos žodynas (internetinis), vyr. red. S. Keinys, 8‑as patais. ir papild. leid., Vilnius: Lietuvių kalbos institutas, 2021. Prieiga internete: https://ekalba.lt/dabartines‑lietuviu‑kalbos‑zodynas/. LKŽe – Lietuvių kalbos žodynas, 1–20 (1941–2002), red. kolegija G. Naktinienė, J. Paulauskas, R. Petrokienė, V. Vitkauskas, J. Zabarskaitė, vyr. red. G. Naktinienė, e. variantas, Vilnius: Lietuvių kalbos institutas, 2008 (atnaujinta versija, 2018). Prieiga internete: https://ekalba.lt/lietuviu‑kalbos‑zodynas. PMEŽ – Politikos mokslų enciklopedinis žodynas, ats. red. A. Jankauskas, Vilnius: Vilniaus universiteto leidykla, 2007. TŽŽ – Tarptautinių žodžių žodynas, redaktorių taryba A. Kaulakienė, S. Keinys, B. Kurkulis, V. Račiūnaitė, V. Žalkauskas, Vilnius: Alma littera, 2013. VLEe – Visuotinė lietuvių enciklopedija (elektroninis variantas), Vilnius: Mokslo ir enciklopedijų leidybos centras. Prieiga internete: https://www.vle.lt/ [žiūrėta 2023‑04‑06]. alkas.lt biciulyste.com delfi.lt lrytas.lt 72 BENDRINĖ KALBA | 97 lrt.lt pasauliolietuvis.lt sc.bns.lt tv3.lt ve.lt vz.lt LITERATŪRA Delanty Gerard 2006: The Cosmopolitan Imagination: Critical Cosmopolitanism and Social Theory. – The British Journal of Sociology 57(1), 25–47. Donskis Leonidas 2002: Nacionalizmas ir globalizacija: XXI amžiaus iššūkiai Lietuvai. – Kultūros barai 10(455), 8–15. Kazlauskas Raimondas 2021: Politiškumo krizė. Individas ir kosmopolis. – Sociologija. Mintis ir veiksmas 2(49), 70–146. Kučinskaitė Martyna 2019: Tapatybės transformacijos naujausioje lietuvių moterų prozoje. – Oikos: lietuvių migracijos ir diasporos studijos 28, 125–140. Kuznecovienė Jolanta 2013: Metodologinis nacionalizmas ir naujasis kosmopolitizmas migracijos tyrimuose. – Filosofija. Sociologija 24, 171–178. Lahayne Holger 2020: Pilietinė religija: Tocquevilleʼo ar Rousseauʼo keliu? Valdžia, Bažnyčia ir pilietinė religija (II). Prieiga internete: https://www.bernardinai. lt/pilietine‑religija‑tocquevilleo‑ar‑rousseauo‑keliu‑valdzia‑baznycia‑ir‑pilietine‑religija‑ii/ [žiūrėta 2023‑12‑30]. Niersmans Nancy, Capanova Irena 2016: Rne oblicza kosmopolityzmu. – Obywatelskość 2.0 : zaangażowane narracje o obywatelskości młodych mieszkańców Litwy i Polski, pod redakcją Marceliny Jakimowicz i Mateusza Sikory, Bydgoszcz: Oficyna Wydawnicza Epigram, 63–76. Radžvilas Vytautas 2017: Kelios pastabos postmoderniosios globalizacijos prieštaravimų klausimu. – Logos 93, 6–15. Rutkovska Kristina, Smetona Marius, Smetonienė Irena 2017: Vertybės lietuvio pasaulėvaizdyje, Vilnius: Vilniaus universiteto leidykla. Samalavičius Almantas 2003: Globalizacija, nacionalinė kultūra ir tapatumas. – Kultūrologija 10, 10–20. Smetonienė Irena, Smetona Marius, Rutkovska Kristina 2019: Kalba. Tauta. Valstybė, Vilnius: Vilniaus universiteo leidykla. Smetonienė Irena, Smetona Marius, Rutkovska Kristina 2021: Žemė. Motina. Duona, Vilnius: Vilniaus universiteto leidykla. Šalkauskis Stasys 1933: Lietuvių tauta ir jos ugdymas, Kaunas: Sakalas. Šalkauskis Stasys 1995: Raštai 4. Vilnius: Mintis. Marius sMetona. 73 Šliogeris Arvydas 2011: Lithuanian Margins, Vilnius: Vilnius University Press. Vitkienė Virginija 2005: Awareness of Experience or Expressions of National Identity in Contemporary Lithuanian Art. – Folk Culture 5, 59–65. Received 2024‑04‑14 Adopted on 2024‑04‑30 MARIUS SMETONA COSMOPOLITANISM IN THE MODERN LITHUANIAN WORLDVIEW Summary Cosmopolitanism is the view that, despite all social, economic, cultural, and political differences, people are members of the same global society. Cosmopolitans believe that the commonality of human nature is more important than differences in social and political life. Cosmopolitanism is linked to globalisation and was mentioned by students as an antonym of patriotism. It defines the external relations between different collective formations, whereas cosmopolitanism refers to an internal change in social and political self‑perception. From Lithuanian lexicographic sources, it is evident that cosmopolitanism negates everything associated with patriotism: traditions, national culture. From the Dictionary of International Words, it is clarified that cosmopolitans not only disregard their own but also the traditions, culture and vital interests of other nations. Examples from the Dictionary of Standard Lithuanian Language (BLKŽ) correlate with the antonyms provided by students and the antonyms described in the introduction: cosmopolitanism is associated with globalization and referred to as the antithesis of national values. Young people perceive the concept ambiguously: for some, cosmopolitanism is a negative phenomenon because it destroys national values, while for others it is a concept without any negative connotations, showing openness, inclusivity, and respect for other nations and their cultures. In media texts, cosmopolitanism is also unevenly understood, with the axiological image of the concept being closer to the understanding of young people. More precisely, the contemporary Lithuanian perspective on the concept embraces a range from one extreme to the other: from completely negative evaluation to points of contact with nationalism and the search for positive aspects in cosmopolitanism. Thus, the concept no longer corresponds to dictionary definitions. 74 GENERAL LANGUAGE | 97 Based on the S‑A‑T analysis, it can be concluded that cosmopolitanism for Lithuanians today means: – an ideology opposite to patriotism, nationalism; – contempt for the values of nations; – community; – unity of the world, nations; – tolerance; – openness; – belonging to the world, not to a particular place; – modernity, contemporaneity. KEYWORDS: cosmopolitanism, cosmopolitan, patriot, homeland, culture, community, value. MARIUS SMETONA Vilniaus universitetas Lietuvių kalbos katedra Universiteto g. 5, Vilnius [email protected] MARIUS SMETONA KOSMOPOLITIZMAS ŠIUOLAIKINIO LIETUVIO PASAULĖVAIZDYJE Summary Kosmopolitizmas – tai požiūris, kad, nepaisant visų socialinių, ekonominių, kultūrinių ir politinių skirtumų, žmonės yra tos pačios pasaulinės visuomenės members. Cosmopolitans believe that the commonality of human nature is much more important than the differences in social and political life. Cosmopolitanism is connected with globalization, so it was also mentioned by students as the antonym of patriotism. It defines the external relations of various collective entities, cosmopolitanism – the internal change of social and political self-perception. From the meanings of Lithuanian lexicographic sources it is clear that cosmopolitanism denies everything that is associated with patriotism: traditions, national culture. And from the media it turns out that the cosmopolitan despises not only his own but also the traditions, cultures and vital interests of other peoples. The examples of BLKŽ correlate with the antonyms provided by the students and the antonyms described in the introduction – cosmopolitanism is related to globalization and is the antipode of national values. Marius sMetona. Cosmopolitanism in the contemporary Lithuanian worldview 75 is a concept that shows openness, community and respect for other peoples and their cultures. axiological view closer to the concept of youth. More precisely, it could be Jaunimas sąvoką supranta nevienareikšmiškai – vieniems kosmopolitizmas yra neigiamas reiškinys, nes naikina tautines vertybes, kitiems tai nieko neigiamo nedescribed that the attitude of the contemporary Lithuanian to the concept covers an Medijų tekstuose kosmopolitizmas taip pat suprantamas nevienodai, sąvokos amplitude from one extreme to the other: from a completely negative evaluation to the search for points of contact with nationalism and positive aspects of cosmopolitanism. Thus, the concept of the notion no longer corresponds to tinka žodynų definicijų. Remiantis S‑A‑T analize galima teigti, kad šiandien kosmopolitizmas lietuviams yra: – priešinga patriotizmui, tautiškumui ideologija; – tautinių vertybių niekinimas; – bendrystė; – pasaulio, tautų vienybė; – tolerancija; – atvirumas; – priklausymas pasauliui, ne konkrečiai vietai; – modernumas, šiuolaikiškumas. ESMINIAI ŽODŽIAI: kosmopolitizmas, kosmopolitas, patriotas, tėvynė, kultūra, bendrystė, vertybė. MARIUS SMETONA Vilniaus universitetas Lietuvių kalbos katedra Universiteto g. 5, Vilnius [email protected]