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The article presents social simulation from theoretical and philosophical perspectives as a prognostic tool for researching, analysing and anticipating communication and other processes in social environments. The first part discusses the phenomena of ontological and epistemological simulation, treating social simulation processes as epistemological ones. The second part analyses the attitude of the French sociologist and media philosopher Jean Baudrillard towards social simulation, which he himself treats as ontological one. The counterarguments to introduce Baudrillard's unidentified distinction between ontological and epistemological simulation processes are presented. The third part deals with the principles of the functioning of social simulations as a prognostic tool and provides analytical possibilities for various social environments, communication and other processes. At the end of the article, it is concluded that Baudrillard's concept of ontological simulation, which annihilates classical Western metaphysics, erroneously reduces the difference between ontos and epistēmē.

On the basis of Martin Buber's philosophy, the article analyses the links between the dialogue and human existence. In the beginning of the first part, the definition of Buberian dialogue is analysed from the perspective of relation. This perspective shows that primary relations may be of twofold character because there is a constant fight between the two I and It. This shows that human existence is not static and undergoes a gradual development. It is also under constant evolvement and faces a choice. Consumer society and mass media are said to contribute to gradual establishment of the relation I–It, which results in a loss of direct interpersonal communication. In the second part of the article on the basis of the opposition between the dialogue and monologue, different ways of human existence are discussed. The opinion that a dialogic relation is a means for an individual to ascend from the inauthentic to authentic dimension of existence is substantiated. Thus, approaching a dialogue from the perspective of Buber's dialogic communication, it does not have a well-defined structure or any universal models. It is the experience lived through in an intuitive and unique way. In this respect, the dialogue remains the goal and mystery of person's existential life.

This article restores the peculiar ethical-cultural cartography from the philosophical fragments of Ancient Greek Cynicism. Namely, the fragments of Anthistenes, Diogenes of Sinope, Crates, Dio Chrysostom as well as of the ancient historians of philosophy (Diogenes Laertius and Joanes
Stobaeus) are mainly analyzed and interpreted. The methods of comparative analysis as well of rational restoration are applied in this article.The authors of the article concentrate on the main characteristics of the above mentioned cartography, that is, the contradiction between maps
of nature and civilization. The article comes to the conclusion that the basis of this contradiction is the concept of the main value as well as virtue in the above mentioned cynicism, namely, natural radical temperance. According to ancient cynics, this virtue is absolutely incompatible with
pleasure-driven civilization, as the latter annihilates the former. Therefore, cynics interpreted the whole territory of the world known at that time as divided between maps of nature and civilization that never overlap or even intersect. Moreover, according to ancient cynics, the territory
covered by maps of civilization is considerably smaller than that enframed by the maps of nature. Moreover, the areas of nature are continuously being diminished, as civilization resolutely goes ahead. In such a situation that threatens survival of human nature the only possible way out is
a return to the natural value of radical temperance. After cynics, the only effective strategy of achieving that challenging goal is askesis as excercises of temperance dedicated both to body and spirit.The authors of the article also give a certain SWOT analysis of the above mentioned
cartography in the context of contemporary society. According to them, such a cartography possesses both strong and weak points. The main weak point is the contradiction itself between maps of culture and civilization. As a matter of fact, civilization does not annihilate the possibility of
natural temperance, whereas a human being, according to his/her nature, is a creator of culture and civilization. On the other hand, the main positive aspect is an emphasis on virtue of temperance, which is actual, significant and relevant in any epoch, culture and civilization, and which
is pretty much forgotten nowadays.

This article analyses the role of discussion in university studies in the context of Socrates' philosophy of education. The article begins with a discussion of the relevance and continuity of Socrates' ideas on philosophical education in the contemporary educational space and highlights the importance of Socratic discussion in university studies. It is argued that discussion contributes to the development of one of the most essential skills of the 21st century, i.e. critical thinking, which encompasses the totality of analytical, social and personal skills. The paper also points out that Socratic pedagogy of discussions and humanistic education contribute to organising student-centred studies and enable the consolidation of lifelong learning. These competencies and skills are becoming a priority educational objective in the current age when knowledge, technology and the world are constantly changing and renewing.The second part of the paper deals with the specificities and polarities of the discussion process. The distinction between authentic and inauthentic discussion is made in the context of Socrates versus the Sophists. Much attention is paid to highlighting the difference between authentic discussion and inauthentic one as pseudo-discussion to provide pathways and guidelines for the implementation of authentic dialogue in the study process.

The internet space has become one of the essential tools for ensuring continuity of higher education studies during the COVID-19 pandemic. Established distance learning is based on virtual communication, which, by replacing the experience of interpersonal communication, raises many discussions about the possibilities of ensuring efficiency and improvement of distance education. The article deals with Martin Buber's dialogue education attitudes, which have become especially relevant in the current era of the internet when the absolutisation of technologies and media poses many threats to developing interpersonal relationships and spiritual values. In the first part of the article, the relationship is discussed as the basic foundation of education. It is revealed that Buber emphasises the importance and priority of I–Thou relationship over theoretical knowledge in developing a young person. In the context of Buber's philosophy, the second part of the article examines the problems of exclusion and alienation that arise in distance learning during virtual communication. Thus, the analysis of the article reveals the possibilities of improving distance learning in order to raise the objective, formal and instrumental I–It relationship of teachers and students to the subjective plane of I–Thou communication.

Abstract: The European Union policy is geared towards fostering the diversity of cultural expression in its member states. Globalisation, cosmopolitanism and increasing mobility of the population have been destroying the fundamental values of nation-based states. The preservation
of the ethnicity of the nation is becoming an increasing challenge. In Lithuania, where ethnicity has deep roots, many prominent representatives of the Lithuanian national revival, cultural figures, philosophers and pedagogues have emphasised the importance of national culture and the development
of national identity in the educational space in order to preserve the foundations of the state and its future sovereignty. This is, therefore, becoming an important educational challenge. In 2009, the Ministry of Education, Science and Sport of the Republic of Lithuania adopted the "Strategy
for the Development of Ethnic Culture in Educational Institutions", which was specified in the action program in 2012. However, the modelling of civic education, especially the practical implementation process, faces challenges in the area of education, one of which is the lack of proper
attention from participants in education and media. The empirical research reveals that the interest of Lithuanian youth in the history of the national and ethnic culture remains low. This shows that when implementing reforms in the country's education system, it is appropriate to impart
fundamental provisions of citizenship and nationality to the young generation in a consistent and attractive manner. The aim of the article is to present the expression of citizenship and nationality in the educational space of Lithuania and to provide guidelines for improvement of civic education
based on research.

The article attempts to reveal the correlation of values, attitudes and their place in the system of individual ant societal value development with maturity, culture, ideology and social domain (especially education) change areas and tendencies of the society which the person belongs to. The main thesis of the article – changing of values and their place in the conglomeration of societal values – presupposed the changing of educational domain and its tendencies, one of which is inclusive education. The minor thesis follows from the major one – persons, affected by disability (children, teenagers and youth), and their relatives still face difficulties in pursuing education: equal opportunities and dignity as values in individual cases are still to be achieved. After analysing the aspects of changes in special education, it becomes clear that the legal basis for regulation, established in the country, only in theory warrants equal opportunities for everyone pursuing education. Data from long-term studies show that disabled people often encounter difficulties in educational reality. Values, interpreted from the perspective of Kant's deontological ethics and categorical imperative and declared in normative documents regulating the educational system, in reality have not reach the rank of basic values: in the process of education disabled people are nevertheless occasionally ignored and discriminated.

The article discusses consequences of increasing accessibility of education employing virtual learning environments. The main focus is laid on two consequences, i.e. on flourishing of mass-man and elimination of individual attitude. Seeking to ensure accessibility of education to everybody, equal conditions are introduced: technologization of the learning process through virtual learning environments leads to assurance of the level of convenient use, which diverts the attention from the essence, i.e. from the creation of elite culture in personality education. According to Ortega y Gasset, mass culture, information for the masses and environment overwhelm consciousness of an individual, who has lost his/her individuality, and irreversibly take an individual away from his/her interest in the meaning of existence. The article focuses on the technologization of lifelong learning development, its progressive and destructive aspects. Technologization seems to be an integral component of the system of education in the 21st century. It also facilitates teaching/learning, makes it more attractive, accessible, convenient, individualised and efficient, although its efficiency and effectiveness are still questioned (Price, Kirkwood 2014; Englund, Olofsson, Price 2017). What factors encourage development and technologization of lifelong learning? What advantages and disadvantages of using virtual learning environments are distinguished by students and what does this presuppose? Does not this lead to flourishing of mass culture and mass-man education?