Terminas prie termino. X

208 Jonas Klimavičius | Term after term. X Deadline after deadline. X JONAS KLIMAVIČIUS Noble people do not attack others and do not tolerate their own being killed by negligence Dionysius of Halicarnassus The Theory, Theorem, Theory: Learning and Creation: Acting and Seeing, View and Insight, Being and Speaking – Objectives and Differences of several related (in origin, motivation of naming), but semantically very distant international words and the study of the semantic induction caused by them and its results should not seem unknown to whom and from what old stem the spirit comes. On the contrary, it is one of many culturally, dialinguistically, terminologically and deterministically complex, but relevant cases from an infinitely wide complex, particularly hindering a special phenomenon of interaction of international terms and their equivalents – a kind of desynonymization – not the decay of one synonym, but their separation – the differentiation of meanings. HISTORICAL APPROACH The borrowing of international words as a process and a (regulated) action (the thing itself should be more accurately called borrowing) is at least twofold – 1) satisfaction of the need for irreplaceable foreign words of necessary meanings – their taking and final inclusion in the lexical (and terminological) system of the own language (unless some of them are followed by the fate of archaisms or ocasionalisms), 2) according to the abilities or development possibilities of the own language, more generally – according to the conscious need for the development of a characteristic – successful creation and use of own substitutes. Under normal circumstances, when only linguistic factors are decisive, the choice of method is determined by needs (demand) rather than by blind supply. and then the most common is the first way. The need for internationality in life has always been and is increasing, and national languages are found to have accepted the needs of their nationalities 209Terminology | 2016 | 23 and powers. However, the internationality of the lexicon differs greatly – and by fields (mostly – science and culture in the broad sense, least – poetry and nature), and even more by languages and especially their families (which are also different cultures and civilizations). Therefore, often, especially when the supply exceeds the demand of the language, borrowing is not final, but only the first stage: 1) short signal – foreign words are called, but not into the system, but only into texts, therefore the existing own words are easily replaced linguistically (aũkštas – floor, griuvėsiai – ruins, maska – mask, meevagrybis – champinjon, raumuo – muscle, leprai – lepra, sprogimas – explosion, šiltinė – typhus, pentinas – sporas), even with abundant synonyms (kaprizas – square, įnoris, nikis, užgaida); 2) longer signaling – substitution of foreign words with existing own words, but after adapting them according to the borrowed meaning (cone – cone, suitcase – suitcase and suitcase, spring – spring, equator – equator), sometimes – very distant (cell – cell, focus – focus); 3) short, even delayed – creation of new creations (substitutes, at least equivalents) (draft – brullion, bicycle – bicycle, goal – goal, mountaineering – orogenesis, crossword – crossword, newspaper – gazieta and caitunga, satellite – conductor, satellite – stewardess, manuscript – manuscript, nickname – pseudonym, skis – ski, surprise – surprise, zipper – zipper, driver – driver, hydrogen – hydrogen, engine – engine, hotel – hotel, boarding house – brothel). For lexicology and terminology, the results of the new creation are more important, and the data of values, sequences and other kinds of induction are more significant only for the purpose of selecting better variants, for example, for the purpose of (at least partial) replacement of translations with values (basketball → basketball, influence → / effect). The delayed stage can become really delayed, and from the transformation of equivalents into substitutes – quite clever even with relapses already after codifications or approvals. but a linguist must look at the system, not at the texts, even if they are confirmed by an order of a director of a centre or by a decision of a commission. These three actions have been known since Martynas Mažvydas, patriotically and linguistically based by Mikalojus Daukša, and extensively practiced by Konstantinas Sirvydas, a professor at Vilnius University (remarkable pupilus instead of aluum!). Unfortunately, the widespread foreign-language and -wording could not be stopped even with the rise of the common language, and the sadly notorious unqualified dawners and - as a fateful relapse even after a few decades- 210 Jonas Klimavičius | Term to term. The renovation of the X-ies by some (but not one) terminologists who are not linguists put a mountain of work on the head of Jan Jablonski. The father of the modern written – common language is also a scientific innovator, besides, – let’s not be fooled! – the founder of the creation and consumption of complete substitutes, not parallel equivalents, and a productive and successful creator (we use over 600 of his novelties!) (Piročkinas 2000: 10 6). During the short years of the First Republic, due to the lack of linguistic resources and the insufficiently strengthening of the editorial work, this development did not develop and mature as needed in a new form, but it manifested itself scattered abroad (LkV 1950: 113 and 159–604 – The Dictionary), and in the conditions of bilingualism in exile it became especially active when “the affairs of a wider society were in view” (Skardžius 1998: 438). Therefore, Pranas Skardzis’s 1973 (Chicago) book Lithuanian equivalents of international words was developed in a concentrated and concise manner. In the years of independence, there was no new phase of renovation in the homeland, only the legacy was preserved. As the codification of lexical and terminological norms became more and more relevant in the second republic, the booklet became widely available in Tėvynė (Skardžius 1998: 428–507), and in the same year a large (200 p.) dictionary work by Vida rudaitienė and Vytautas Vitkauskas was also published. Urgent work for the urgent matter has not yet played the necessary role (klimavičius 2015: 44–47). The abundant material presented does not require the work of lazy, time-consuming and qualified readers, and “intelligent efforts to keep the language correct, inherited and purposeful” (rudaitienė, Vitkauskas 1998: 29) are not abstract, declarative, but focused on continuous work. So there are results. but the situation has become such that they are also destroyed. A lot of preparatory work – half-finished or only approaches to solutions – remains in the selection of options, less frequently – the strengthening of norms, and less frequently – the final fixation of codification. In a large work bar, semantic ambition is also necessary. At the same time, following one long and branched process, we want to show a more rare, although already observed in practice (factory ↔ factory, object ↔ thing, enchiridion ↔ manual ↔ textbook), stage – 4) the development of semantic relations of international words and their equivalents to the differentiation of meanings. THEATRE The beginning of the development is far and long ago, we would say, and nothing unusual: Greek theatre consisted of three parts: orchestra, stage and amphitheater. – – – the spectators’ places formed the theatre in the 211Terminologija | 2016 | 23 (Dambrauskas 1974: 299). The word "theater" (ϑέατρον), derived from the verb "to watch" (ϑεασϑαι) and meaning a theatre, referred primarily to the places of spectators. they were called so elsewhere, for example, in the stadium. later the term encompassed the entire theatre complex and the events taking place there (SenGrk 2007: 168). The place for acting (and dancing, singing) was a circular orchestra (ὀρχήστρα), later – on a podium built in front of the tent stage (σκηνή) proskenion (προσκήνιον) and only the Romans established what we have now – the stage (scaena) – as the most important part of the theater (hence the very meaningful performing art “theater”). The Roman contribution is also the Latin spectac(u)lum – 1. „reg inys, vaizdas“ → 2. performance, play, 3. ppr. pl. "spectator's seats", 4. prk. theatre, amphitheater, even 5. „world wonder“: septem spectac(u)la – seven wonders of the world LoLieŽ 2007. The motivation of the theatre is based on this origin of the Greek ϑέατρον and the Latin spectac(u)lum, which is the basis of a wide range of theatre semantics – not the semantics of the performing arts – the theatre of astronomy, the theatre of anatomy, the theatre of war action, the newer – closer to the stage – the theatre of politics iQ 2010 42 (see actors of political theatre iQ 2011 4 14, puppets of political theatre Vd 2010 33 62) and the theatres of elections iQ 2010 7 6. Very extraordinary world theatre “world history” and theatre – the world: I am a comedian! oh, I'll play you a comedy, so you'll all cry <...>. narrow sense of the word (theastai – to watch) my theatre – the world; in it I play the role of master and author; and comedians to me are you all: popes, kings, nations! the thread I made you into is fear! (bonaparts) Prrap 1979 185 (alfredas de Vinji). There are also historicisms, e.g.: <...> in the middle of the 18th century the Vilnius University established and not preserved mathematics and physics museums. <...> for scientific work and to illustrate teaching. In the mechanics hall of the Physics Cabinet Museum stood a machine theatre – a structure TechEnc iV 2010 752, assembled from several devices and devices on a large platform. It turns out that in the Lithuanian language they would not be unheard of, for example: all parts were once perceived by the senses and in the theatre of consciousness they are real impressions J. GaarSP 1998 211. consciousness is a kind of theatre in which various concepts appear one after the other J. GaarSP 1998 213. With such a variety of theatres, it is not surprising that the main theatre can also get (even officially) its own certificate – moskva art theatre (1898) – художественный, although its main creator (twice) k. Stanislavski did not manage to adhere to the system – it was only a drama theatre, only later (1928– 1941) he had his own opera theatre. art in the early 20th century was "art", but 212 Jonas Klimavičius | Term to term. X still now to call them “artists” L. Mal, i. GitČ 1989 517 is already an anachronism. After the Roman theatre, national substitutes (or equivalents) appeared in the times of national movements – ček. theater, vok. schaubühne (more "stage"), schauspiel "acting", as well as Kriegsschauplatz "theater of war action", playhouse (like "house of ghosts"). Matthew of Pretoria XVii a.pab. written work deliciae prussicae oder preussische schaubühne – translated into Lithuanian prussian beauties, or prussian theatre (L. Gineitis – LlitEnc 2001), published in 1999 under the title prussian curiosities, or prussian theatre (New York: Praeger). Neither Sirvydo regykla (widok/dżiwowisʃko krotofilne. spectaculum, theatrum, regiklė SD 1642), regykla (in the new writings „played, performance“, Vydūno „scena“ LkŽ Xi 1978), nor the dawning – S. Daukanto žaiminyčia, his and L. Ivinskio vypsonė, M. Valančiaus vypsosena, even later Tėvynės sargas similar vypsosenė (1896) LkŽ XiX 1999 in Lithuanian culture soil was its own, disappeared without a greater trace as other similar – teplionė, tepliorius, tepliorystė, skaptorystė, but the ambition – more serious! – sought and in the early 20th century. Jurgis Šlapelis SNŽŽ 1907 theatre – theatre; “a place or house where comedies, dramas, tragedies are shown and watched”, and segykla – a picture, a scene; stage means ‘the place in the theatre from which the play is performed’; a sight, a sighting; ‘performance’ means a spectacle; theater acting, showing comedies. In 1923 there was no theatre or play. 1924 The theatre is not, the performance is a spectacle, a performance in the theatre. In 1922, the Drama Theatre and the Opera Theatre were nationalised and renamed the State Drama Theatre (since 1925 the State Theatre) and the State Opera. 1936 – The 1. “<...> building” (2. “place of war action or other major events”, 3. “anatomy <...>”), although the theatre artist is “a fan of the theatre [building? – J.c.]; frequent theatre visitor”, and the performance – 1. ‘theatral performance’ (2. ‘performance’). Therefore, only the acting and the role remained (the role is being played again...). Toli jau ir teatrinė regykla mairr iii2 1992 661 (1908). but possibly not as a term, but a word of description, interpretation: drama in Greek action. The theatre is a sight. action must be and be seen kV 1977 35 11. as the world can be a theatre, so sometimes it is a spectacle: <...>, Calvin wrote: “we will not miss the opportunity to draw godly refreshment from the works revealed by God and rising before us in this wonderful spectacle” NŽa 2009 12 456. Theatre performance iQ 2010 5 25 – must be a combination! – also quite natural. 213Terminologija | 2016 | 23 TeoriKoNas The theorikon, which is pure theatrical historicism, is very important for us here: <...> the introduction of theatrical money (theorikon), which was issued to citizens to buy tokens or tickets for theatre performances, is also attributed to the peril (SenGri 1955: 206). by introducing the Theoerikon, Pericles made the theatre accessible to all Athenian citizens (277). historicism, but should remain that, and not the descriptive compound money for theater (τὸ ϑεωρικόν) (193). Theory, Theory, Theorem The theatre money theoretical book shows the common origin of the theory with the theatre. Only its history and semantic development is even longer. This is not surprising culturally – both have their roots in the same so-called axial age, reached in the brightest countries of Eurasia around the 7th-5th centuries BC. But the first light of the world’s mind was not a sudden enlightenment or illumination; it was a gradual and painstaking overcoming of the darkness and mythical haze of the primitive cults. The vaguely familiar development of the theatre has been left aside here, because it is important only for the semantic development of tragedy and comedy, not the theatre. Theory shows a paradoxical path from cult to both athletics and philosophy, science: the word theōria is etymologically related to the word theos – god. The Greeks called theorai the city envoys to religious festivals who had sacral powers a.SchliogD and M 1988 30. The Olympian All-Greek and Individual Pole Games, as well as the Athenian Panathenaic and Spartan Gymnopedia, all-Greek gymnastics are closely related to religious cult and all spiritual life. However, in Jan Parandowski's historical account of the Olympic disc this is not clear and even lacks clarity: the third young man stood after the summer sunflower <...>. <...>. <...> there were a few – <...> – – – there were processions, solemn theories, sent by states and cities, and along with the official representatives there were ordinary pilgrims OD 1984 110. first the architects, the leaders of the processions, <...> introduced themselves, and negotiated about the place where to stay OD 1984 114–115. In the narrative, architeoras (179, 236, 237, 242-2x) is used without equivalents, theory – either only together with the procession (151, 157, 234, 236, 237-2x, 242, 243-2x, 244), or only the march (112, 234, 277), even a caravan (111), often – a mixture, e.g.: the march was finished by late pilgrims from the elite procession itself (150). The explanations are very lacking in detail: theory – “exalted march, procession”, theoros – “its participant” (278), architeoras – “leader of the theory” (273). This is a half-consumption, 214 Jonas Klimavičius | Term to term. X is about to be translated into Lithuanian – probably an exaggerated effort by the well-known translator Dominykas Urbas in this case, limiting the necessary historical accuracy1. sports glossary theory interpretation 1. “in ancient Greece – a group of citizens sent to the Olympic Games by the city-state” (STZ 1996) later clarifies – 1. "<...> a religious group of supervisors (Greek theōria)" (STZ 2002). And already much earlier there was a precise and detailed explanation: the theorem – “sen. In Greece – a person representing the state or city during religious festivals and games or authorized to consult the oracle, to offer gifts to the temple, to make offerings” TŽZ 1985, 2001, 2013, only in Greek theōros – not “spectator”, but a certain “supervisor” of the ceremonies – performer of special liturgy: “since the Olympiad was primarily a religious festival of all Hellenes, the Poles sent sacred emissaries called theoria (ϑεωρία) to Olympia to make offerings to Zeus on behalf of their city” (SenGrk 2007: 247). This primordial theory (with its theorist and architect) is not separated from the current conventional scientific theory – on the contrary, it is a kind of prominency of it: Theoria is both a simple view and the gaze of the soul. The Greeks also call the phenomena and their systems that are visible with the inner eye theories HŠv 1994 22. ϑεωρέω – "to be a spectator, to watch; to visit, to visit; monitoring; carry out an inspection; examine, conceptualize, investigate; GrLŽ 1979 – the evolution of meanings leads from the (over)sight of participants or visitors to a more abstract and special action – observation, insight and no longer the sight, but the insight of the essence: “Ionian natural philosophers thought that theōria is thinking about abstract things. <...>. For Aristotle, bios theōretikos (theoretical life) is the life of a researcher philosopher devoted to reflecting on various subjects. from here theōria – scientific investigation, science (of practice, activity, gr. praxis, opposition; only in modern times theory – the view or views of an individual scientist; negative meaning – dry theory“ (antŽ 1998: 503). “In the story of J. Parandovsky’s Greek school1 (probably in the translation) a good opportunity was missed to use the thesaurus in its true ancient meaning – not even a treasure, but a storehouse of treasures (235, 237, 261, 270), a storehouse of wealth (177, 197) and simply a storehouse (177, 178, 179, 195, 236, 271). Gr. thēsauros in its basic meaning – “wealth, treasure; treasure; 1998 thesaurus ↗ lobynas – “the Greek cities had their treasures in Olympia and Delphi, where they kept the gifts offered to Zeus the Olympian and Apollo Pythius. <...>. ∆ was locked with many locks, and each key was guarded by a different person. <...>“. Although this is not systematic – there is no foundation, and Vedic – the terms treasurership “saving money at home, instead of depositing it in a bank or savings bank” TŽZ 1951, treasurership “gold as a treasure accumulation. <...>“ TŽŽ 1969: aukso t., kapitalo t. ETŽ 1966, tezauravimas – hoarding – 1. ppr. ‘precious metal storage’; 2. „accumulation of wealth in the form of precious metals“ b and kŽ 1997, also thesaurused TŽŽ 1985, 2001, 2013. but the thesaurus „in the new ages a large dictionary (lexikon) of some field“ onŽ 1998 was recorded in lexicography rather late – TŽŽ 1985, 2001, 2013. In 1921 Kazimieras Buga wrote: “We will not be able to publish a perfect and complete dictionary, which would not be ashamed to be called Thesaurus linguae Lituanicae. <...>. Thesauruses are prepared by several dozens and not one generation of people" (Buga 1959: 379). 215Terminologija | 2016 | 23 The uselessness of linear theories is not considered a disadvantage but an advantage. – – – The life of the observer (βίος ϑεωρητικός) was considered ideal” (SenGrk 2007: 298). Thinking begins with observation, but this special process is not limited to thinking either: “Having grasped the structure of the cosmos through thought, the ancient man felt its beauty and experienced ϑεωρια, i.e. aesthetic satisfaction. Since it was precisely the determination of the structure of the cosmos that caused him such a state, then gradually ϑεωρια (theory) acquired the meaning of the structure itself, and ϑεωρειν (theoretize) – the meaning of mental actions aimed at the explanation of such a structure” (Jankauskas 1987: 36). In European history, theory has already gone towards logo, and then also praxis has gone towards establishment. Only in Romanticism there were still reminiscences of the primitive Greek metaphysics – the true theory, for example: <...>, I would dare to write a theory of the novel that would be a theory in the primitive sense of the word: the view of a calm, clear, homogeneous spirit on the object, as it fits with the solemn joy of observing the meaningful joy of divine images. Such a novel theory should become a novel itself, <...> (Friedrich Schlegel – P and LE i 1978: 270). In modern times, the fundamental difference between spiritual sciences – as understanding and interpreting, rather than measuring and (about) calculating – has already been sufficiently realized. the Romans, who borrowed abundantly from the Greek culture, borrowed theōria only at the sunset of antiquity – rather, at the early dawn of Christianity they received it from one of the church fathers, the translator of the Vulgate, St. Augustine. Jerome (347–419) (see LoLieŽ 1996). Boethius (about 480 Roman aristocrats in the Ancian family – about 524 defeated by the Ostgothic king Theodoric, Arian), “the last Roman and the first scholast, the last philosopher of antiquity and the first of the Middle Ages” (L and i 1980: 242), Aristotle’s translator, borrowing the meaning from that Greek word, gave it to the Latin word speculation – 2. philosophical speculation (1. investigation, investigation amians Marcellinus, iV c.) LoLieŽ 1996 – cf. speculation – “observation, insight with the mind, in late antiquity and the Middle Ages meant the same or almost the same as the concepts theoria, contemplatio, meditatio; <...>“ (FilŽ 2002). Later, the meanings of both theory and speculation changed and diverged: theory – 1. ‘interpretation of real phenomena in an abstract logical form’, 2. “system of scientific statements explaining the subject of research” TŽZ 1985, 2001, 2013, speculation 3. philosophy. “completely abstract, theoretical thinking, in order to obtain knowledge about objects that are beyond the bounds of experience” TŽZ 1985 (not so precisely – “abstract, theoretical thinking, not connected with practice, experience” TŽZ 2001, “abstract reasoning, not connected <...>” TŽZ 2013), “system of scientific statements explaining the subject of research” TŽZ 1985, 2001, 2013, speculation 3. philosophy. 216 Jonas Klimavičius | Term to term. The overcoming of X (sensory) experience and its scientific verifiability by moving to something that is not experienced, unknowable and unfounded in principle is merely a fictional thing (‘pure speculation’)” (FilŽ 2002). The lexical meaning of the same motivation for naming contemplation [Latin contemplari – 1. to (in)spect, to observe (corresponds to Greek ϑέασϑαι), 2. to (over)think, to (over)consider LoLieŽ 2007] is more free (and dual) – 1. “great concentration, concentration, reflection” (2. in mysticism – “a type of higher knowledge that is based on intuition; passive perception of reality”) TŽZ 1985, 2001, 2013, but this is neither a philosophy nor a psychology term2, and the interpretation “great concentration, reflection, meditation” relŽ 1991 is fundamentally wrong. meditation, on the contrary, first – 1. “contemplation, immersion in one’s thoughts, state of deep concentration” (relŽ 1991), even more – “one of the types of altered state of consciousness [others – dream, hypnotic trance, psychedelic state, state of sensory isolation, etc.] – state of high concentration”, practiced by eastern religions, applied in psychotherapy to reduce stress, relax, calm down (PsichŽ 1993). In philosophy, it is “the reflection on the principles of true knowledge and activity, often unexpressed and distorted in everyday life” (FilŽ 2002), because Latin meditari – 1. (about)think, (about)think, (about)think, (about)think LoLieŽ 2007. Thus, theory begins with observation, speculation – completely abstract, without it, contemplation – reflection after concentrating on reality, meditation – reflection after concentrating on oneself and life. Theorem (Greek: theōrēma – teaching, rule < theōreō – to think) is a theoretical statement whose truth can be or is logically proved on the basis of previously established scientific statements. However, the theorem limits mathematics and logic. some languages have their own terms – Polish. theorem (ir teoremat), ček. theorem, theorem, theorem, theorem, theorem, theorem, theorem Lehrsatz (and Theorem). 2 According to the motivation, skepticism also flows here – from the very similar development of meanings of the Greek σκέπτομαι – “to look; explore, investigate, find out; examine; to think, to think; to think, to think out; „oglądam, przyglądam się“, sképsis – obserwacja SWO 1997 (although many international dictionaries of words do not indicate the essential primary meaning, to which only sema “doubling, critically, checking” is added). However, the lexical meaning of skepticism is completely deviated – “philos. direction that rejects the possibility of knowing the truth, obtaining reliable, grounded knowledge” TŽZ 1985, 2001, 2013, particularly complex terminological philosophical, where the method of skepticism is distinguished from content skepticism – “critical examination of assumptions usually present in thought and activity (especially in Kant’s philosophy, where in this way dogmatism is opposed)” (2002). Healthy skepticism in life 2. (and skepticism) simply – “criticism, doubting something” TŽŽ 1985, 2001, 2013. It is important not to confuse the aspects. 223Terminology | 2016 | 23 we just like to watch". <...>. <...>. the pleasure of watching shows that there is knowledge that is an end in itself, <...> M.-D. PhilTi 2009 105. Augustine’s thought: the present of the past is memory, the present of the present is observation, and the present of the future is expectation, and this is almost exactly repeated by the man of our time – the self-consciousness researcher of the feudal era: to understand the past we are given memory, the present – view, and the future – hope and expectation a. GurVkk 1989 104. but he also sees development: European society has gradually moved from viewing the world in the eternity aspect to an active relationship with it in the time aspect a. GurVkk 1989 136. The monk of our time also makes a distinctive distinction: "... it is dangerous to confuse the theological and philosophical approach to morality. the first in itself includes the view of wisdom, and the second must end in the view of wisdom M.-D. PhilTi 2009 84. natural law depends essentially on the view of wisdom: <...> (84). and the last important difference: the view of the subject to not one of the disciplines of the humanities is the only way of cognition, completely unacceptable in the exact sciences, but naturally reflecting the individuality of human being and the limitlessness of the spirit – this is what justifies artistic creation about 1999 5 12. view is out of point: according to H. Kardelo, „This kaleidoscopic, constantly changing point of view is the basis of cognitive grammar“ (...) a. „<...>. This part of culture [language] <...> presents the characteristic ways of conceptualization and categorization of objects, a system of values, points of view, a socially established relationship with the world” (...) a. GudE 2000 35. <...> We perceive Č. Miloš and his work mostly from the Lithuanian point of view MkslL 2011 15 7. There is not even a serious analysis of female characters from the point of view of men Litišv ii 1997 74 (V. kelertienė). <...> to rethink their literary canon from new points of view Litišv ii 1997 76 (V. kelertienė); žiūros taško slinktys NŽa 2013 3 230, change viewpoint NŽa 2014 6 22. angle is also determined from the point: <...> in conceptualization <...> it is possible to distinguish between the more concrete, empirical, part and the more abstract, conceptual, area. In the latter, the aspect of profile is very important – the angle of view, a parameter that becomes essential in a certain situation when capturing an object or phenomenon, <...> a. GudE 2000 49. I think that the combination of the British tendency to look at phenomena with fun and the Lithuanian nature and reality makes it possible to imagine such an angle of view iQ 2010 410. The unusual angle of view allowed him to approach those topics NZa 2014 4 72. all concepts <...> immediately give a one-sided point of view Schopenhauer 1995 107. <...> to seek new points of view and evaluation MkslL 2014 13 5. Very close here 224 Jonas Klimavičius | Term to term. X is the change of near and far viewing perspectives SLL XXiii 2007 315. The field: everything falls into the field of view of semiotics (...) NŽa 2016 5 68, expands the field of view NŽa 2015 3 58. According to these angles, fields, there are also fields of view: the reflections of the writer, lecturer, photographer, artist create a variety of view, change of characters L and M 2013 45 14. <...> a philosopher who reflects on technology from a theological point of view iQ 2010 7 112. <...>, lelewelis and his Hystorika interpose between Enlightenment and Historicism, as two different traditions of the view of the science of history NŽa 2015 8 57. it is part of the sense of reality with which the subject constantly evaluates the situation of life and moral phenomena EtEt Vi 1982 172. There are also methodological views M.-D. PhilTi 2009 176, non-methodological views mksll 2016 8 8, orthodox views NŽa 2011 7 489. There may be more4. But the most important, already known by Plato, is the view of the essentials: "<...> The object of knowledge is not that which is perceived by the senses, but that which is according to its idea, which as it were emerges through those perceptions. Knowledge, as the process of acquiring knowledge (episteme), is the ascent of the soul endowed with the intellect (nous) into the realm of non-sensory and timeless essence and at the same time the detachment (catharsis) from all that is sensual (...). This rise is driven by eros (the deity of the soul, daimonion), the pursuit of eternally perfect being in a spiritual view of the essence (theoria), which means bliss for the soul” (PhilZ 2000: 162). Even without the body, the soul “seen ideas” – only that “the view seen and remembered is possible” (162). But this – understandable or not, acceptable or not – is the domain of the history of technical terminology. but in special texts, although rarely, the view is not spiritual, but intellectual, i.e. pure thinking: knowledge acquired through pure thinking, intellectual view, is always the knowledge of movements, ideas (Nekrašas 2004: 140). An equally rare and theoretical view: he perceives postmodernity itself as a self-reflective stage of modernity, when modernity emerges from its conceptual and ideological habits and “objectifies” them in the field of theoretical view a. baumG 2007 20 (V. rubavičius). However, DŽ 1993 view and LkŽ XX 2002 view 4. interpretation – “sensory knowledge; <...>“ denies all this. 4 Although this meaning is not recorded in the dictionaries, as a synonym of view, sight also occurs: to establish one’s point of view MkslL 2011 16 10, infinity can be covered from infinite points of view relF 1997 38, the point of view changes relF 1997 45, academics who have formed their dominants of vision NŽa 2014 4 37, a marked departure from the intuitive world view Litišv ii 1997 176. but this is more like the old view and fashionable vision. Maybe it would make sense to have a difference between vision and vision? 225Terminology | 2016 | 23 In order to define that meaning, or rather the meanings, we must first of all refer to the basic meaning of the living language. Then we have to understand that the theory of Aristotle’s philosophy as a spiritual view of all existence itself – the bliss of the worldview – has remained in history, but now we have long lived in a world of scientific theories that explain phenomena, establish laws and even bring benefits (theory of art remains close to Aristotle’s conception), and instead of this one theory we have a variety of views, far from sensory, but of viewpoints, contemplative. This was undoubtedly the result of the “turning towards the subject characteristic of modern philosophy” (anzenbacher 1992: 150), and already one that requires not a naturalistic worldview (202), but a global one – a human worldview (214), although it is inevitably linguistic and only native (167), always specifically historical and at least somewhat subjective. Kant’s “man is characterized by the only way of viewing the world, which is determined by the appropriate and independent of his experience, i.e. aprior, space and time visual and aprior pure intellectual concepts (categories)” (Nekrašas 2004: 181). Thomas Kuhn (1922–1996), on the contrary, believes that “there are many ways of looking at the world”, because this is determined by a paradigm – “a way of thinking about the world, a network of concepts through which scientists look at reality” (181). It is argued that each of them is equally true, but certainly not all of them are equally important. This view is widely used, although not universally (anzenbacher 1992 does not). but its definition is not found either in Alois Halder’s FilŽ 2002, or in the dictionary (219–258) of William Raeper and Linda Smith’s Po pasaulio idėjų: religija ir filosofija anksčiau ir dabar (Vilnius: alma littera, 1996). it is clear that this view does not go beyond the boundaries of philosophy and spiritual science. Now we go to aesthetics, because the second part of this interpretation remains – “aesthetic observation”. This particular view also has its own evolution. It begins with the first centuries of antiquity: “<...> In Homer’s conception, art remains nothing more than an art that evokes purely artistic charm, as if it were created only for the view of the listeners5, for their admiration and enjoyment” (Stoškus 1981: 23). The 20th-century philosopher and phenomenologist Nicolaius Hartmann, in his capital work Aesthetics (published posthumously in 1953), only begins with this: “Aesthetic thinking is secondary in all cases. It can begin after the end of the aesthetic view and immediately after5 Here let’s recall the already mentioned meaning of seeing – 13. „to listen (e.g. to admire or marvel)“. 226 Jonas Klimavičius | Term to term. "The 1980s: A History of Music" (PDF). pp. 335–336. Although called aesthetic thinking (or rather perception), it is immediately renamed view and separated from thinking: “<...> it is a much more fatal error to think that aesthetic perception (view) is in general one of the ways of knowledge, on the same level as rational knowledge” (336). but what then remains – after all, “beauty is not an ontological property of the thing” (345). Then the second view begins: “The aesthetic view is only a semi-sensory view. Above it is a second view, which is caused in the senses by the impression, but which does not merge with it and is clearly dependent on it in the act. This second view is neither an essence view, nor a Platonic perception of the common, nor intuition, <...>. It is still directed towards the single and individual separate object, but sees in it what the senses cannot immediately reach: <...>“ (312). the second view is the inner view (343), the sensory view is illuminated from within by the suprasensory view (344), which is the creating or at least the reproducing view (343). It can be understood that “what it perceives is not given in the senses, the senses only enable it” (343), although the question remains – how? There is very little missing, and everything is very significant.6 Vosylius Sezemanas, Hartmann’s contemporaries and colleagues, in his study on aesthetics (1970, written in 1962) essentially supplements, highlights and summarizes: “The emotional response of our personality to the life or sensual tonality manifested in the object does not prevent us from maintaining a contemplative attitude towards that object, subordinating to it the mood with which the object itself infected us. This is the nature of the aesthetic view, the aesthetic revelation, which reveals to us the objective, anti-individual meaning of the sensory experiences” (Sezemanas 1970: 256). Nevertheless, the identity of the aesthetic and theoretical view, sometimes proclaimed quite directly, is met with denial: <...> to say that the theoretical and aesthetic view essentially coincide, that it is an equally objective view, is inaccurate. <...>. <...>. The theoretical view is concerned with the very concrete, individual thing, object, its being – <...>. To claim that we perceive the pure being of the object with an aesthetic eye, etc., means to give in to the illusion L and M 1989 49 10 (k. rastenis). 6 Much earlier, Arthur Schopenhauer, who in philosophy distinguished the intellectual view or absolute thinking (Schopenhauer 1995: 30 / the view of the mind (73) and the sensory view (131), and in aesthetics already distinguished the two inseparable components of what he called aesthetic observation: the knowledge of the object (not as a single thing, but as a Platonic idea, i.e. as a lasting, characteristic form of a certain kind of things); and the self-consciousness of the knower (not as an individual, but as a pure, involuntary subject of knowledge) (286). He calls the first objective view (288), that objectivity – genius (289), but the subjective side of beauty encourages simply “to immerse oneself in a pure aesthetic view” (317). 227Terminologija | 2016 | 23 įžvalga žiūra adjectively – from žiūrėti, but semantically inseparable from žvelgti, is also related to the words žvilgsnis, rarer žvilgis 1. „gaze“ (S. Daukanto žvilgsnis), 2. see požiūris 1 (i.e. „atžvilgis, žvilgsnis“), 3. see požiūris 2 (i.e. „pažiūra, nusistatymas, pozicija“) LkŽ X 1976, e.g.: practicality is the main feature with which existence looks at us, i.e. radiates and says that it is just such as it is Grožk 1980 217 (M. Heideggeris). to look, to look at, to look – egoistic, not final, not resulting, therefore fundamentally different than to look, because then you see. Nevertheless, alongside the view (and sometimes the vision), there is also an attempt at intelligence: Inmorality is the ultimate fulfillment of individual existence <...>. <...>. This is a intelligence deeply rooted in the soil of Christianity. k. bradPvs 1990 452–453 (V. Zaborskaitė). The 2011-2012 season saw a 18-point lead over the 2011-2012 season. <...> Everyone decides from his own point of view MkslL 2014 11 7. <...> untouched aspect of intelligence in <...> investigations MkslL 2013 5 12 (here like intelligence... view / view!..). This insight is not recorded in dictionaries7, perhaps not at all. There is no terminological need. It is quite another thing to see the meaning of the event and direction and insight. It is not surprising that it is even compared to seeing: "In the beginning was the word. This can only be seen without words; "human words will not help us see it. – – – “ katkŽ 1989 256. <...> with his great insight he saw in them a symbol of the history of science. T. ManLV 1969 253. įžvalga and įžvalgus are not words of the living language (LkŽ iV 1957 in the meaning of „far seeing“ from the rasini is not from the reliable ones). They originate from dictionaries and slowly enter into usage. rLŽ 1924 проницательный – winding (vėjas), shaky; cross-sectional; įžvalgus, įmanomas, прозорливый – insightful, vigilant, прозорливость – foresight, and providьнie – one providence, another foresight, even rLkŽ ii 1967 – foresight, foreknowledge and only rLkŽ iii 1984 – foresight, prediction, insight (another – religious providence). Probably here we see the original original of the evaluation: lat. providere – 2. prk. 1) foresee, providus – 1. foreseeing, foresighted, providens, entis – 2) adj. providentia – 1. foresight, foresight LoLieŽ 2007. LkrŽ 1948 – only insightful, LkVŽ 1950 insightful – “capable of insight”; alert, smart, and insight – insight, introspection, 7 what else is computer intelligence – instead of scanning (without scanning); though clearer search (the browser does not force it to abandon). 228 Jonas Klimavičius | Term after term. X although introspection is insight, self-examination, self-realization (but self-realization is only introspection, and self-examination is “self-examination”, self-realization). introspection “observation of one’s own inner life” (in psychology, the method of introspection is “knowledge of another person’s mental phenomena, judging from one’s own inner experiences”) appears only in TŽŽ 1936 – and immediately it is self-awareness: taken from the novel of Jan Jablonski (LkŽ Xii 1981). The synonymization of insight and self-observation/introspection might make us believe that introspection (from the Latin introspectare – to look (from within) LoLieŽ 2007) could also be the primary original of insight, if not for its closer and broader connection with much older providence. In psychology, introspection is considered to have lost its meaning due to its subjectivity (PsichŽ 1993), but it is worth remembering that it is self-awareness Šalk ii 1991 329, Skardžius 1998 461, because it is a possible term. providence is also recorded only in TŽZ 1936 (only – providence), not so soon it – 1. foresight TŽZ 1969, 1. foresight, prudence TŽZ 1985, finally – 1. foresight, foresight, prudence TŽZ ii 2000. In normative lexicography and new terminology, insight first appears in its simple meaning – “insight, deepening, marvel” DŽ 1954 (although insight in the book – 1. “insight, marvel”, 2. “gaze”). In LkŽ iV 1957 and DŽ 1972 there is also a scientific insight. Not only verbally, but truly scientific insight in the dictionaries of terms: insight, german. einsicht (Russian: инсайт) – "the sudden resolution of difficulties and problems, the unexpected appearance of clarity in complicated relationships and connections; in the diagnosis of pupils – complex personality traits, emotions, motives, which were previously unclear, clearing up and new clarification. <...>” (PT 1993). Psychologists have decided differently than educators – like the Russians: insight (Russian: инсайт, English: insight) – otherwise ↗ insight, although the interpretation is similar: insight (Russian: инсайт, English: insight), insight – “a sudden and as if unfounded by previous experience understanding of the essential relationships and the whole structure of the situation, the solution of the problem. – – – ∆ The preparatory stage is important for the emergence – previous human activity, inherited social experience and social historical means of inheritance of that experience (language)” (PsichŽ 1993). The teachers confirmed their position – insight EncEdŽ 2007. Thus, the secondary but immediate original is insight. The subject specialists reasonably chose insight from the equivalents offered by linguists – intuition, insight, intuition (rudaitienė, Vitkauskas 1998). insight has not been established in the usage, its foreignness is even noted, e.g.: vipassana means clean, pure vision, which is characterized by special openings, insights and what psychologists call “insight” (insight) J. ivanTM 2004 27. 229Terminologija | 2016 | 23 In Plato’s philosophy, along with the sensory view, the spiritual insight into eternal ideas, especially goodness, is also active – this is the theory (FilŽ 2002). And the insight itself starts from the “narrow meaning” – “direct sensory perception of a particular phenomenon of reality by sight” (FilŽ 2002), which is hardly an insight in fact. The real insight is unknown why it is called “translational meaning” (in linguistics, when the transfer is no longer felt – already faded, the meaning is no longer called translational, but derived, etc.). “non-individual sensory presence of the basic forms of individual perception” – Kant’s pure insight (observation), i.e. “insight into the forms of space and time that condition the possibility of all experience”; completely non-sensory intellectual insight (mental, conceptual) and Husserl’s categorical insight, especially the view of essence (similar to Plato’s view of ideas). Nevertheless, there is a generalized insight into life and the world – “the general spiritual, ethical, religious, etc., concept of reality in general and of human existence (the world, the image of man), which is formed by an individual, a group, an epoch. <...>. a marked tendency to treat insight as the here and now possession of something that is forever unchanged and remains the same, on which one can in principle rely at any time” (FilŽ 2002). The most simple kind – the infallible insight of God, visio infallibilis – is a kind of apriori knowledge NŽa 2014 1 50 – not as experiential knowledge (52). In the incomprehensible variety of uses, Aristotle’s “intellectus animae humanae” (intellectus of the human spirit) is the most important, “the tendency toward sensory insight” (FilŽ 2002: 218). Perhaps it is close to the immediately justified insight of Schopenhauer 1995 127. but also today: politicians make many important decisions, but cannot explain them scientifically. they seem to feel reality, they have a political feeling based not on scientific calculations, but more on a sensory relationship with reality. this is called "intuition", "instinct", "insight" and "practical wisdom. „sense of reality“ is not a mystical thing iQ 2010 3 40 (a. Jokubaitis). writers today are engaged in <...> literature. Of course, their intuition, artistic judgment and insight can sometimes say more than the reasoning of everyday journalists or political science analysts Sav su TV 2015 29 22. artistic creation is an intuitive insight into the truth of being Grožk 1980 14 (b.kuzmickas). another group is about self-knowledge through self-observation and so on. : This programmatic encyclical shows the path of the Church today: the path of self-knowledge and insight, the path of renewal and the path of dialogue katkŽ 1988 122. His Holiness Dalai Lama’s book Xiv “How to Know Yourself” is dedicated to the development of self-knowledge. love and insight bring us to enlightenment <...> Sav 230 Jonas Klimavičius | Term to term. X on TV 2012 5 81. Here the charismatic and (pseudo) poetic intertwine: Christianity also calls the gifts of charisma, <...>, gifts of manifestation, miraculous gifts. These are the gifts of knowledge (wisdom, knowledge, insight of the spirit), the gifts of speech (...) and the gifts of power (...) That is why bards love wine, mead, drugs, coffee, tea, opium, sandalwood incense and tobacco, or anything else that makes them feel stronger. It is a substitute for the nectar, the true drink of the gods, which affects the human mind as it approaches true insight. – – – the spirit of the world, the great peace characteristic of the Creator’s being, does not reveal itself through the charms of wine and opium r. W. emP 2000 48–49. True insight is indeed from thinking: "...no narrative of the universe can be true unless it leaves no room for our thinking to become true insight." These are theoretical insights mksll 2012 8 8, mental insight H. D. TorV 1985 157, metaphysical insight a. Macr Vi 1994 303 (1977)8, philosophical insight NŽa 2014 1 43, religious insight relF 1997 64, natural philosophical insight NŽa 2013 5 370, phenomenological insight Gėrk 1989 8 (b. kuzmickas), psychological and phenomenological insight SLL XXiii 2007 300, deep psychological insight r. FridG 1977 462. often insight penetrates the object of knowledge SLL XXiii 2007 300, there are piercing insights NŽa 2013 1 11. the most serious talk is about penetration: <...> penetrate into life in this way, <...>. This is possible only for a man of extraordinary spiritual powers, called a genius, because only he is able to perceive the essence of being and things as a whole, to turn it into his absolute subject and to express this special insight in a very peculiar way in art, poetry or philosophy a. somewhat philosophizing, its meaning is soft, the definitions of the concept are out of place: <...> he was of such a state of soul, as I recognized in myself and in others: it is a state of vigilance, insight and knowledge, spiritual grace H. HesE 1991 260. <...> many events and experiences unfolded, coloured by wonderful insights L. Jonrvb 2008 150. <...> – all this is conveyed with a special literary impact, insight and wisdom L. Jonrvb 2008 150. Completely undefined and otherwise vague philosophical and literary insights a. Jasmk 2001 12 (M. Martinaitis), the embryos of contemporary literary insight NŽa 2012 4 218, artistic insight NŽa 2012 5 307, insight of the spirit Sav su TV 2016 38 18. We would not even say that this is simple insight or foresight. 8 An insight into the term, however, is not the explanation of rarer Lithuanian words in the appendix to Maceina’s book Religion’s Philosophy (1975) (a. Macr Vii 1994 341–345) and the explanation of rarer words in the appendix to Maceina’s book Person and History (1981) (a. Macr Vi 1994 372–374). 231Terminologija | 2016 | 23 Not true, but quite clear, understandable are not at all philosophical or psychological insights: technological development insights (“foresight”) Vd 2006 16 10 (E. Vilkas); „futurology“ as future insight a. Macr Vi 1994 464; had a lot of common sense and some such insight NŽa 2011 6 396. pure spiritual / intellectual insight is also described according to objects, but especially according to characteristics: deep insight Sav with TV 2014 35 32, intellectually deeper insight NŽa 2013 4 269, great insight r. W. EmP 2000 35, meaningful insight NŽa 2013 4 293, special insight a. Much more often the insight here is “sighting; guidelines; program“: formation of Lithuanian science and study outlook „Scientific Lithuania 2030“ mkslL 2013 10 11. <...> group of scientists prepared Lithuanian economy insight Vd 2009 38 34. <...> wrote intriguing guidelines for cultural strategy. <...>. the right conditions have been created for a rapid march from strategic insights to implementation iQ 2010 5 89. National integrated programmes had to form certain strategic insights – what to manage and change MkslL 2013 10 5. Such meanings are perhaps far-sighted insight Sav with TV 2012 37 4, closer insight NŽa 2013 1 14, successful insight Vd 2011 4 29, impressive insight NŽa 2013 5 370, positive insight iQ 2011 7 17, radical insight NŽa 2011 8 536, skeptic insight NŽa 2014 5 26. somewhere the meaning “conclusions; claims; opinion”: analysts’ insights NŽa 2011 6 419, insights from recent studies MkslL 2015 8 10, insights from structural analysis Litišv ii 1997 83. Nobody wants to be without insights: insights of a sorceress and insights of an extrasensory Sav with TV 2010 40 25. Termination requires appropriate grammatization – without final grammatical formalization it is as if incomplete. In this case, it would be a prepositional construction: insight into the inner essence and meaning Schopenhauer 1995 236, inappropriate – conjunctive: insights into issues of identity and imagology mksll 2013 5 12, even more participative and participle: insights that reach deeper NŽa 2015 8 24, considerable insight is needed to distinguish, <...> Vd 2011 8 43, even conjunctive: it will depend on our insight that our own thinking is described only in our own language a. Macr Vi 1994 309. Thomas’ insights into the blessed vision show his desire to be a true contemplative – a man who looks at God in his own light and in his love and who therefore sees everything in God’s light and love. M.-D. PhilTi 2009 513. Czesław Miłosz's brilliant insight into the "enslaved mind" about <...> fear iQ 2011 5 13. author's insights into the crowd phenomenon Vd 2011 25 57. <...> recalls Hannah Arendt’s classical clear that insight is made of seeing, although the most important is the value (insight, Latin providentia). It is quite understandable that in the 1972 and 1993, 2000 DGs, seeing is still only “seeing, noticing”. LkŽ XX 2002 1įžvelgti 2. prk. “to understand after studying in depth” and this is already known from the old writings – Wolfenbüttel’s postilla (1573), F. W. Haacko, P. Ruigius, K. Milkaus dictionaries, and of course, from the new writings – Maironis, Šatrijos 232 Jonas Klimavičius | Term to term. X kines insights about the totalitarian movement propaganda lie NŽa 2014 2 64. by the way, most often here is not the true insight: insights about the possibilities and limits of past knowledge NŽa 2011 6 429, insights about the development trends of scientific research directions, prospects MkslL 2009 7 2, insights about the current state of Lithuania NŽa 2011 3 158, insights about another Lithuanian iQ 2010 4 9, insights about the cultural connections of Vilnius, <...>, and Prague mksll 2014 12 12, insights about the formation of farm marketing MkslL 2016 7 5, even insights about galindus Vor 2014 3 10, simply – about it Vd 2011 18 37, Vor 2014 13 11. Theory must be created, it can be had, it is given or it simply exists. insight must be had, but it can also be done MkslL 2013 10 5, in the style of the epoch – to form MkslL 2013 10 5, to others – to present Vd 2011 18 37, Sav su TV 2012 3 5, Vor 2014 3 10, much – to drink NŽa 2013 5 370, to share Vd 2014 13 11, MkslL 2016 7 5, rarely – to experience NŽa 2014 35 32. rare compound – to express a. ŠopGia 1994 68. insight can be armed militarily NŽa 2012 2 129, it can be lacking Vd 2005 6 28. It can be filled Vd 2011 10 35, Vor 2013 11 15. raganaitė, Vydūnas, V. Mykolaitis-Putinas, etc. The verb to see (with a controlled suffix) is often used precisely because it is not necessary to make an insight of a non-living compound, e.g.: art is in itself an uninterested intuitive observation of reality, a specific kind of knowledge, authentically seeing reality Grožk 1980 15 (b. kuzmickas). Historicism (...) – a way of thinking that emerged from the philosophical and historical scientific interpretation of history in the 19th century, which later based on Dilthen’s understanding of historical phenomena, which has to see the different and changing relationships of meaning of life in various epochs FilŽ 2002 97. <...> denounces the positivist conception of language, which sees in the word only the connective verb, and does not see in it “its metaphysical depth and meaning” a. Macr Vi 1994 461 (1977). It is <...> a serious poetic effort to convey the spiritual state of today's man, who knows that God is mysterious, in a peculiar poetic, very eloquent word. In other words, the poet maceina wants to see even a little bit of the secret of God, somehow to approach him closer Sant 1992 2 31. <...> person