Lithuanian Historiography

Straipsnyje tiriamas kultūros sureikšminimas Maironio istorinės tematikos darbuose, kūryboje, egodokumentuose. Maironis sugebėjo perorientuoti lietuvių santykį su istorija, rasti joje pozityvųjį pradą ir jį aktualizuoti įvairiais komunikaciniais kodais. Kultūrinio matmens iškėlimas nesirėmė vien lietuvių kalbos archajiškumu ar pagoniškuoju unikalumudalykais, kuriuos nuo Simono Daukanto kartojo daugelis atgimimo autorių. Maironis vėrė perspektyvą tautos ateičiai, siedamas ją dar tik su būsimu kultūriniu klestėjimu, tautos kultūrine savirealizacija. Rūpestis kultūra yra viena esminių atgimimo veikėjų korespondencijos temų. Kūrybinio prado kaip esminio tautos ir žmogaus egzistencijos sando akcentavimas sulaukė plataus pritarimo jaunoje lietuvių visuomenėje, kuri savo teoriniais, filosofiniais ir grožiniais raštais konceptualizavo ir toliau išplėtojo Maironio kultūrines ir filosofines idėjas. REIKŠMINIAI ŽODŽIAI: Maironis, krikščionybė, rašto kultūra, istorijos koncepcija, kultūros klausimas, kūrybos reikšmė. ĮVADAS N ekvestionuotina aksioma, jog Maironis buvo rašto, knygos žmogus. Universaliai išprusę buvo dauguma atgimimo veikėjų 1 , prioritetine 1 Jau Simonas Daukantas, be istorijos veikalų, rašė brošiūras praktiniais klausimais. Tokia subordinacija buvo būdinga visą XIX amžių. Mykolas Biržiška atgimimo inteligentus vadino visadirbiais.

Article investigates the relation between language and cognitive processes in the contemporary Lithuanian historiography. An attempt is made to distinguish the prejudices (using Gadamer's terminology) or framing structures (Heidegger's fore-structures) influencing the cognitive processes involved in the translation of noetic acts and memories into communicative acts. Basing on Bergson's representation of the relation between conscience, memory and action (in this case intended as history-writing) we investigate how the unity in the national history (the continuity in the history of contemporary political entity) is construed. In the second part of the article, a number of historiographical works are analysed in order to put to test and revise the theoretical premises. Notably, while supposedly time and space are two of the most important framing structures, in Lithuanian historiography dealing with national history space is rather a concept selected and defined by that o...

The sole collection of verses by Jonas Ma iulis (1862-1932, pen name Maironis), the father of modern Lithuanian poetry, went through five editions in the author's lifetime. The poet continued to improve the works of his youth until his advanced age, producing hundreds of textual variants. The first published versions of some verses, which are ranked as national classics today, cannot be considered finely crafted works by a long shot. From a retrospective point of view, one is surprised that such lengthy and tedious corrections could have yielded such nice final results, while a prospective approach might incite amazement at how the crude, primary rock of first versions could have concealed the possibility of such poetic gems. Taking a grandmotherly attitude towards his works, the author did not only polish their versification, but also applied di erent strategies throughout his rewriting process to use new editions to consolidate his own social and cultural position with the changeable standards of bibliographic codes over time. The problem editors of the Maironis' posthumous editions face is that the authorial editions of his works di er in title, textual variants, and arrangement. As this article argues, both Maironis' high standing in the Lithuanian cultural landscape and the elusive expectation of stability and comprehensiveness have discouraged editors to plunge into the dynamic nature of Maironis' authorial manipulations up until today.

The article argues that universitas or Academia Europeana is, first and foremost, a category of value and not an economic, professional or political entity. Axiological structure that unites the university habitat is threefold. It consists of the three clusters of values coming from the different epochs. First, polylogue of the Middle Ages based on the principle of multicentrism and unmediated, face to face sharing of competence. Second, modern statism and scientism founded in the national monocentrism and a combination of mediated, written, and unmediated, verbal, sharing of competence. Third, modern economism and globalism supported by the national monocentrism and the instrumentation of mediated sharing of competence. It has been showed that Vilnius University possesses all three value clusters, while the idea of the millennium of Lithuania serves as an impetus to conceptually recapture the historic experiences of Vilnius University. The article shows that the three value formations of the Academia Europeana in the history of Vilnius University, which is posited as the extreme edge of the European university habitat, underwent an essential, even extreme, radicalization. It has been argued, that sustainable development of university education is unthinkable without the consonant development of all three historically formed clusters of values, the most important of which still continues to be centered around the tradition of classical polylogue-unmediated search for existential values that is carefully passed on from hands to hands and from generation to generation.

's term humanity. In his work Buda Senowes Lëtuwiû Kalnienû and Ƶámajtiû (the Character of the Lithuanian Highlanders and Samogitians of the old times, 1845), Daukantas used the word žmonystė (humanity). First, the article discusses Daukantas' acquaintance with Herder's works. It is stated that Daukantas, like Herder, lived in Riga. According to Daukantas' notebooks, in which he evaluated Herder's texts, Daukantas noted nieodbicie trzeba czytać, called die meisterhaften arbeiten. Daukantas emphasized that humanity is directly related to human freedom, which determines creativity and elevates the nation to a higher degree of civilization. The wars with the Teutonic Order not only changed the Lithuanian way. Unable to conquer the Lithuanians, the Teutons spread false information in Europe about Lithuania. Daukantas emphasizes that the meaning of human and national life-to participate in the lives of others; when it becomes impossible, life is degraded. SANTRAUKA Simonas Daukantas (1793-1864)-pirmasis lietuvių nacionalinis istorikas, kuris Johanno Gottfriedo Herderio humanizmo terminui rado atitikmenį ir veikale Buda Senowes Lëtuwiû Kalnienû ir Ƶámajtiû (1845) žymėjo žodžiu žmonystė.

biblioteka-Lietuvos knygos kultūros ir mokslo paminklas (toliau-Bibliotheca) 1 yra viena iš tų knygų, kurios perskaitytos, užverstos, pastatytos ar paguldytos į lentyną nepalieka ramybėje. Žiūrėk, viena kokia mintis įkyruolė dūzgia galvoje, vaikosi skaitytoją, kol šis neištvėręs grįžta, o iš naujo skaitydamas pamato ir naujų, pirmus kartus skaitant nepastebėtų dalykų. Verčiant pirmuosius knygos lapus, skaitytoją pirmiausia pasitinka ne tekstas, o jo pretekstas-gražaus, dailių bruožų jaunuolio spalvotas portretas. Nežinomo dailininko "ne sušukuoti", "ne sulaižyti", o tarsi natūraliai krintantys, smilkinius ir skruostų pakraščius netvarkingai dengiantys plaukai lyg sakytų, kad Jurgis Plateris (taip niekada ir nepasenęs, nes jaunas mirė), jei ir rūpinosi išvaizda, tai tik tiek, kad neišsiskirtų iš kitų, o 1

The sole collection of verses by Jonas Ma iulis (1862-1932, pen name Maironis), the father of modern Lithuanian poetry, went through five editions in the author's lifetime. The poet continued to improve the works of his youth until his advanced age, producing hundreds of textual variants. The first published versions of some verses, which are ranked as national classics today, cannot be considered finely crafted works by a long shot. From a retrospective point of view, one is surprised that such lengthy and tedious corrections could have yielded such nice final results, while a prospective approach might incite amazement at how the crude, primary rock of first versions could have concealed the possibility of such poetic gems. Taking a grandmotherly attitude towards his works, the author did not only polish their versification, but also applied di erent strategies throughout his rewriting process to use new editions to consolidate his own social and cultural position with the changeable standards of bibliographic codes over time. The problem editors of the Maironis' posthumous editions face is that the authorial editions of his works di er in title, textual variants, and arrangement. As this article argues, both Maironis' high standing in the Lithuanian cultural landscape and the elusive expectation of stability and comprehensiveness have discouraged editors to plunge into the dynamic nature of Maironis' authorial manipulations up until today.

The article presents the latest editorial output on Lithuanian Metrics. 86 monographic source editions published between 1987 and 2021 were analyzed statistically. A compilation of all works was made (appendix) and a quantitative study of the intensity of the work done in terms of time was carried out. The most creative period was 1997-2012, after which there is a marked decline in editorial intensity. An analysis of existing working methods was carried out - creating a network of cooperation between researchers, and the achievements of the most active editors, publishing houses and research centers were also taken into account. Conclusions summarizing 35 years of work indicate significant problems with the adopted publication strategy. The pace of editing overall is slightly more than two books per year, which means that with the current organizational structure and working rules, it is impossible to accomplish the task in any real time frame. Therefore, a comparison has been made of alternatively occurring initiatives to facilitate access to the materials contained in the Polish (Crown) Metric and the Swedish Metric. The latter's editorial areas are dominated by work on summaries and registers, which are linked to the advanced process of digitizing the surviving archival materials, allowing for much faster and wider access to the content contained therein. There is also the question of moving towards digital source editions - which, given the time horizon of the work, seems to be the optimal solution.

The Battle of Tannenberg (the Battle of Žalgiris, the Battle of Grunwald), the greatest and most significant battle in the medieval history of Lithuania, Poland and the Teutonic Order, since ancient times has been in the centre of multilingual historiographical researches in Middle and Eastern Europe. The authors, who wrote in Lithuanian, always devoted considerable attention to it; however, as the Lithuanian scientific historiography evolved later than in German and Russian linguistic contexts, the development of this historiography started later as well. The first estimates of the Battle of Tannenberg, made in the 19th century, prove that this battle attracted the Lithuanians' attention starting with the first stages of Lithuanian historiography; when the tradition of Lithuanian scientific historiography acquired a solid basis, it developed some features of originality. Polemics with the Polish historiography, strongly influenced by Jan Długosz's biased battle accounts, la...

For a long time, researchers dealing with the history of education and culture have been interested in the influence of Jesuit schooling on educational spaces of the Polish-Lithuanian Commonwealth, which has resulted in interesting monographs, articles and collections of materials related both to vast areas and particular institutions. One such institution is the college in Kražiai, which has recently been the subject of new publications, such as an edited book on the organ tablature (Liber Organistarum Collegii Crosensis Societatis Jesu, eds. L. Budzinauskienė, R. Murauskaitė, Warszawa 2017) and a two-volume library catalogue (Buvusios Kražių kolegijos 1803 metų knygų sąrašas, ed. D. Antanavičius, Vilnius 2017-2018). We are even happier to welcome another editorial initiative of the Lithuanian scientific environment in the form of a new publishing series entitled Monumenta Historiam et Acta Collegii

The article argues that universitas or Academia Europeana is, first and foremost, a category of value and not an economic, professional or political entity. Axiological structure that unites the university habitat is threefold. It consists of the three clusters of values coming from the different epochs. First, polylogue of the Middle Ages based on the principle of multicentrism and unmediated, face to face sharing of competence. Second, modern statism and scientism founded in the national monocentrism and a combination of mediated, written, and unmediated, verbal, sharing of competence. Third, modern economism and globalism supported by the national monocentrism and the instrumentation of mediated sharing of competence. It has been showed that Vilnius University possesses all three value clusters, while the idea of the millennium of Lithuania serves as an impetus to conceptually recapture the historic experiences of Vilnius University. The article shows that the three value formati...

Straipsnyje teigiama, kad universitas, arba Academia Europeana, – tai visų pirma vertybinė, o ne ekonominė, profesinė ar politinė kategorija. Aksiologinė universitetinę erdvę vienijanti struktūra trilypė, ją sudaro trijų skirtingų epochų vertybiniai kodai. Pirma, viduramžių polilogas, pagrįstas multicentrizmo principu ir netarpišku kompetencijos perteikimu. Antra, modernusis statizmas ir scientizmas, besiremiantis nacionaliniu monocentrizmu ir tarpišku, rašytiniu, ir netarpišku, žodiniu, kompetencijos perteikimu. Trečia, šiuolaikinis ekonomizmas ir globalizmas, palaikomas transnacionalinio monocentrizmo ir įtarpintos kompetencijos perteikimo instrumentarijumi. Parodoma, kad Vilniaus universitetas turi visų trijų paradigmų reiškimosi tarpsnius, o Lietuvos Tūkstantmečio idėja yra postūmis konceptualiai permąstyti Vilniaus universiteto patirtis. Straipsnyje parodoma, kad visi trys Academia Europeana vertybiniai dariniai Vilniaus universiteto, matomo kaip europinės universitetinės erdvė...

The article argues that universitas or Academia Europeana is, first and foremost, a category of value and not an economic, professional or political entity. Axiological structure that unites the university habitat is threefold. It consists of the three clusters of values coming from the different epochs. First, polylogue of the Middle Ages based on the principle of multicentrism and unmediated, face to face sharing of competence. Second, modern statism and scientism founded in the national monocentrism and a combination of mediated, written, and unmediated, verbal, sharing of competence. Third, modern economism and globalism supported by the national monocentrism and the instrumentation of mediated sharing of competence. It has been showed that Vilnius University possesses all three value clusters, while the idea of the millennium of Lithuania serves as an impetus to conceptually recapture the historic experiences of Vilnius University. The article shows that the three value formati...

Straipsnyje teigiama, kad universitas, arba Academia Europeana, – tai visų pirma vertybinė, o ne ekonominė, profesinė ar politinė kategorija. Aksiologinė universitetinę erdvę vienijanti struktūra trilypė, ją sudaro trijų skirtingų epochų vertybiniai kodai. Pirma, viduramžių polilogas, pagrįstas multicentrizmo principu ir netarpišku kompetencijos perteikimu. Antra, modernusis statizmas ir scientizmas, besiremiantis nacionaliniu monocentrizmu ir tarpišku, rašytiniu, ir netarpišku, žodiniu, kompetencijos perteikimu. Trečia, šiuolaikinis ekonomizmas ir globalizmas, palaikomas transnacionalinio monocentrizmo ir įtarpintos kompetencijos perteikimo instrumentarijumi. Parodoma, kad Vilniaus universitetas turi visų trijų paradigmų reiškimosi tarpsnius, o Lietuvos Tūkstantmečio idėja yra postūmis konceptualiai permąstyti Vilniaus universiteto patirtis. Straipsnyje parodoma, kad visi trys Academia Europeana vertybiniai dariniai Vilniaus universiteto, matomo kaip europinės universitetinės erdvė...

Składające się z pięciu ksiąg, pięknie grafi cznie zaprojektowanych, wydanie oryginalnej XVII-wiecznej litewsko-polskiej postylli jezuity Konstantego Szyrwida (lit. Konstantinas Širvydas / Sìrvydas) odbieram jako przedsięwzięcie o niekwestionowanej doniosłości naukowej dla współczesnej humanistyki i wręcz kamień milowy w prowadzeniu interdyscyplinarnych studiów nad litewską i polską sztuką kaznodziejską jako integralnym składnikiem chrześcijańskiego dziedzictwa kulturowego Europy.