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Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century.In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example.It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them.The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words.Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values.Various classification principles can be applied:• Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc.• Personal values: happiness, family, home, personal liberty, health, loves, etc.They can also be related to the individual's growth:• Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family.• Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life.However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual. ; Wartości stanowią pomost między tym, co jest w nas i teraźniejszością, do której należymy, a tym, czego jeszcze nie ma – naszą przyszłością, naszymi celami. Wartość poprzez naszą świadomość, wolę, wyobraźnię wyrywa nas z teraźniejszości i prowadzi dalej. Oczywiście nie ma jednego określenia wartości: różni autorzy traktują wartości inaczej. Z przeprowadzonych już badań nad nazwami wartości wynika, że wolność można uznać za podstawową wartość, chociaż jest ona nierozerwalnie związana z pojęciem państwa. Innym ważnym składnikiem państwa jest honor. Język dla Litwy jest także podstawą wszystkich wartości narodu, jest nieodłączny od wolności społecznej, państwa i narodu. Istnieje wiele sposobów klasyfikowania wartości, uwzględniając coraz to inny aspekt wartości można mówić o wartościach społecznych i nieosobowych lub o wartościach kształtujących osobowość i wartościach doskonalących osobowość. Jednak ścisłe granice nie istnieją i nie mogą istnieć, ponieważ człowiek jest zarówno cząstką społeczeństwa, jak i odrębną jednostką.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be underlying values, encouraged development of volition, independence and pro-activeness. The most relevant values for Immanuel Kant included reason, liberty, self-respect, honour, duty, autonomy, volition and goodness. The philosophers of the 20th century, for example, Max Scheler, made attempts to classify values. The Italian philosopher Battista Mondina stated that values can be of different levels (from the perspective of values not all the things and behaviour patterns are equal: some of them possess more value, whereas the others – less) and comprise a certain hierarchy. He presents a more detailed classification of values, which better complies with life and attitudes of an individual in the 20th century. In the end of the 20th century the researchers got an idea of creating a hierarchy of values relevant to a separate nation. The description of the project "Polish Axiological Dictionary", which distinguishes the values of importance to the Polish, can be considered an example. It is obvious that a unified conception of values did not exist: different authors treated values in a different way. The concept value is used in various meanings: as an aspect of world value, as attractive objects, life quality, valuable things or phenomena, behaviour norms which influence decisions. Values reflect what is most valuable for an individual from cultural, psychological, sociological, moral and esthetical perspectives. An individual is governed and guided by values; he/she lives for them. The values make up the core of every culture. However, the issue of values raises many questions. Firstly, does a canon of universal values exist? In fact, such values as motherland, patriotism, democracy and tolerance are important but are they equally important? Such daily life values as – work, career, and money – are conceptualised. The question arises if this has always and everywhere been like this? Are such values as family, marriage, child still relevant these days? Most likely for Lithuanians these values will hardly differ from common European or common human values but it is still interesting what is typical only of Lithuanians, what did they include into their value system adopting experience of neighbouring countries and what presupposed the meaning of words. Working on the book "Values in the Worldview of Lithuanians" an idea came to mind that following the concept analysis, attempts can be made to classify Lithuanian values. Various classification principles can be applied: Societal values: state, nation, motherland, language, freedom, land, work, commitment, justice, duty, honour, morality, the good, the beautiful, morals, etc. • Personal values: happiness, family, home, personal liberty, health, loves, etc. They can also be related to the individual's growth: • Values that build up the personality: home, family, nature, faith, work, morals, love – that is, everything, what a person gets in the family. • Values that improve the personality: state, nation, language, freedom, patriotism, empathy, tolerance, wisdom, etc. – that is, everything, what a person gets at school and in his/her further life. However, strict boundaries do not exist and cannot exist because a person functions as a member of society as well as a separate individual.

The article analyses the concept of 'honour' by applying the cognitive definition method. The investigation provides insights into such questions as what honour is to Lithuanians, what the most important 'honour' semes are and what a potential cognitive definition of the word 'honour' is. The results of both discourse analysis and youth polls reveal the change in the conception of 'honour' over the last hundred years. In addition, they reveal students' views not only towards honour but also to moral values in general as well as the key factors that come into play in the development of young people's system of values. The analysis of the concept of honour allows to reveal Lithuanians' worldview which determines the language users' cultural and social identity and to look at the conception of honour as an element of their system of values. Summarising the results of both parts of the investigation, it is possible to state that in different discourses as well as in youth surveys there are some common semes which, in the methodological framework of Lublin ethnolinguists, allows formulating a cognitive definition of honour. As a result, for Lithuanians honour is a sense of self-esteem and responsibility, when one feels valued for their life, accomplishments as well as a good reputation that one has gained in the society for good deeds, virtuous behaviour and life, high morals, honesty, fairness, keeping one's faith, respect and care of others, self-sacrifice for one's homeland, sacrifice for the sake of an idea, for other people's welfare, patriotism and heroism. Something that should draw politicians' attention are the results of the student surveys. They reveal that young people learn about honour from translated novels and movies rather than their families and school and that they favour eastern rather than Lithuanian conception of honour. These results imply that it is relevant to reconsider school curricula since the existent programmes, presumably, lack patriotic education and need to include into syllabi more works that foster Lithuanian values. Such investigations should be the priority of the country since language, being the core element of culture and cognition, is a key medium that reflects the Lithuanian identity, Lithuanian value system, the change in perspective and even gaps in the state policy.

The article analyses the concept of 'honour' by applying the cognitive definition method. The investigation provides insights into such questions as what honour is to Lithuanians, what the most important 'honour' semes are and what a potential cognitive definition of the word 'honour' is. The results of both discourse analysis and youth polls reveal the change in the conception of 'honour' over the last hundred years. In addition, they reveal students' views not only towards honour but also to moral values in general as well as the key factors that come into play in the development of young people's system of values. The analysis of the concept of honour allows to reveal Lithuanians' worldview which determines the language users' cultural and social identity and to look at the conception of honour as an element of their system of values. Summarising the results of both parts of the investigation, it is possible to state that in different discourses as well as in youth surveys there are some common semes which, in the methodological framework of Lublin ethnolinguists, allows formulating a cognitive definition of honour. As a result, for Lithuanians honour is a sense of self-esteem and responsibility, when one feels valued for their life, accomplishments as well as a good reputation that one has gained in the society for good deeds, virtuous behaviour and life, high morals, honesty, fairness, keeping one's faith, respect and care of others, self-sacrifice for one's homeland, sacrifice for the sake of an idea, for other people's welfare, patriotism and heroism. Something that should draw politicians' attention are the results of the student surveys. They reveal that young people learn about honour from translated novels and movies rather than their families and school and that they favour eastern rather than Lithuanian conception of honour. These results imply that it is relevant to reconsider school curricula since the existent programmes, presumably, lack patriotic education and need to include into syllabi more works that foster Lithuanian values. Such investigations should be the priority of the country since language, being the core element of culture and cognition, is a key medium that reflects the Lithuanian identity, Lithuanian value system, the change in perspective and even gaps in the state policy.

Straipsnyje kognityvinės definicijos metodu atliekama žodžio garbė koncepto analizė. Iš jos išryškėja, kas lietuviams yra garbė, kokios yra svarbiausios šio žodžio semos, kokia galima žodžio garbė kognityvinė definicija. Tiek atskirų diskursų analizė, tiek jaunimo apklausos rezultatai rodo, kaip per šimtmetį pakito garbės samprata, koks yra studentų požiūris ne tik į garbę, bet ir apskritai į moralines vertybes, kas jaunimui daro didžiausią įtaką formuojantis jų vertybių sistemai.

Straipsnyje siekiama parodyti, kada ir kaip Europoje atsiranda kalbos standartas, kokia jo prasmė, kuo šie procesai panašūs į procesus, vykusius Lietuvoje. Standartinės kalbos greičiau sukuriamos ir įtvirtinamos ten, kur jos suprantamos kaip valstybių vienijimo ir valdymo įrankis. O ten, kur standartinės kalbos idėja kyla pavergtoje tautoje, jai tenka nueiti ilgą ir sunkų kelią. Lietuvių standartinės kalbos istorija sudėtinga ir ilga. Iki XIX a. tarmė, nepaisant rašančiųjų polinkio į vakarų aukštaičių tarmę, nepasirenkama, rašyba nenusistovėjusi, su valstybės politika ji siejasi tik tiek, kiek lietuvių kalba yra reikalinga kaimiečiams ir smulkiajai bajorijai valdyti. XIX a. didžiulį vaidmenį suvaidina Žemaičių sąjūdis ir jo siekius tęsęs Motiejus Valančius. XIX a. pabaigoje tarmė jau pasirinkta, rašyba nusistovi. Apskritai visas XIX a. pažymėtas kalbos gryninimo žyme. Svarbiausiais standartinei kalbai laikytini 1922 metai, kai Konstitucijoje ji paskelbiama valstybine, Švietimo ministerija Jablonskio gramatiką pripažįsta gramatikos standartu, o Kaune įkuriamas universitetas.

Straipsnyje kalbama apie vieną iš politinio diskurso žanrų – pristatymą, jam būdingą kompoziciją, kalbos priemonių atranką, oratoriaus gebėjimą perteikti partijos nuostatas ir patraukti į savo pusę klausytoją – potencialų rinkėją. Aštuoniolikos LRT laidoje dalyvavusių partijų atstovų pristatymai rodo, kad Lietuvoje jau formuojasi politinis elitas, gebantis sklandžiai ir įtaigiai kalbėti, jaučiantis vietą, laiką ir kontekstą, išmanantis retorikos subtilybes, mokantis žaisti žodžiais, kad aiškiai matyti pristatymo, kaip žanro, kompozicija, funkcijos ir tikslas, retorinių priemonių tikslingumas.

[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba]
Straipsnyje Liublino etnolingvistų sukurtu kognityvinės definicijos metodu siekiama ištirti lietuviškąją išmintį ir jos vietą vertybių sistemoje. Pirma, nagrinėjami įvairiuose lietuvių kalbos žodynuose pateikiami žodžio išmintis ir jo vedinių straipsniai. Toliau aprašoma atlikta apklausa, atskleidžianti šių laikų jauno žmogaus suvokimą. Galiausiai tiriami šeši diskursai, apibrėžiantys išmintį kaip daugiaplanę sąvoką. Pabaigoje pateikiama kognityvinė definicija, žyminti, kaip lietuvių tautos suvokiama, vertinama, kaip apibūdinama ir su kuo siejama išmintis.

[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba]
Straipsnyje Liublino etnolingvistų sukurtu kognityvinės definicijos metodu siekiama ištirti lietuviškąją išmintį ir jos vietą vertybių sistemoje. Pirma, nagrinėjami įvairiuose lietuvių kalbos žodynuose pateikiami žodžio išmintis ir jo vedinių straipsniai. Toliau aprašoma atlikta apklausa, atskleidžianti šių laikų jauno žmogaus suvokimą. Galiausiai tiriami šeši diskursai, apibrėžiantys išmintį kaip daugiaplanę sąvoką. Pabaigoje pateikiama kognityvinė definicija, žyminti, kaip lietuvių tautos suvokiama, vertinama, kaip apibūdinama ir su kuo siejama išmintis.

This article applies the methodology developed by the Ethnolinguistic School of Lublin to analyse how the concept LANGUAGE (Lith. KALBA) is understood by young people in Lithuania and how its understanding changes when a person lives far away from their homeland. A comparison of replies from the two groups indi- cates that the social aspect has the most weight in both of them, as the difference in the percentage of mentions of this aspect was quite small. Lithuanians living abroad tend to stress the cultural and the psychosocial aspects much more; they find the connection with other Lithuanians very important. The survey of young people in Lithuania reveals a more distinct ideological aspect of LANGUAGE, and the historical and political aspects, even though they occur rarely, are still present, while the replies from the respondents living abroad lack the latter two. However, the survey of Lithuanian emigrants has uncovered a locative aspect, which is not present among the respondents living in the country. Young people in Lithuania have a somewhat broader understanding of the concept: when they think about language, they are already beginning to look for other possibilities of linguistic ex- pression, noting that language is more than just sounds or words, but also includes gestures; they also mention programming languages.

The understanding of the concept LANGUAGE among young people in Lithuania and Lithuanians living abroadThis article applies the methodology developed by the Ethnolinguistic School of Lublin to analyse how the concept LANGUAGE (Lith. KALBA) is understood by young people in Lithuania and how its understanding changes when a person lives far away from their homeland. A comparison of replies from the two groups indicates that the social aspect has the most weight in both of them, as the difference in the percentage of mentions of this aspect was quite small. Lithuanians living abroad tend to stress the cultural and the psychosocial aspects much more; they find the connection with other Lithuanians very important. The survey of young people in Lithuania reveals a more distinct ideological aspect of LANGUAGE, and the historical and political aspects, even though they occur rarely, are still present, while the replies from the respondents living abroad lack the latter two. However, the survey of Lithuanian emigrants has uncovered a locative aspect, which is not present among the respondents living in the country. Young people in Lithuania have a somewhat broader understanding of the concept: when they think about language, they are already beginning to look for other possibilities of linguistic expression, noting that language is more than just sounds or words, but also includes gestures; they also mention programming languages. Rozumienie pojęcia JĘZYK wśród litewskiej młodzieży i Litwinów za granicąNiniejszy artykuł, oparty na metodologii lubelskiej szkoły etnolingwistycznej, ukazuje, jak pojęcie JĘZYK (lit. KALBA) jest rozumiane przez współczesnych młodych mieszkańców Litwy i jak zmienia się jego konceptualizacja, gdy osoby przebywają przez dłuższy czas z dala od ojczyzny. Porównanie odpowiedzi obu grup respondentów uwidoczniło, że badani najliczniej przypisują językowi aspekt społeczny i różnica procentowa w wyborze tego kryterium w obu grupach nie jest duża. Emigranci litewscy mocniej natomiast wyróżniają aspekt kulturowy i psychospołeczny języka, dla nich relacje z innymi Litwinami są bardzo ważne. W odpowiedziach studentów mieszkających na Litwie często występuje aspekt ideologiczny języka, rzadziej – historyczny i polityczny, a w odpowiedziach emigrantów takich aspektów nie ma, chociaż można tu z kolei wyróżnić aspekt lokatywny, który nie zaznaczył się w ankietach respondentów z Litwy. Młodzież z Litwy język rozumie nieco szerzej: stara się szukać innych możliwości ekspresji językowej, uważa, że pojęcie JĘZYK obejmuje nie tylko dźwięki lub słowa, ale i gesty, a nawet języki programowania.

This article applies the methodology developed by the Ethnolinguistic School of Lublin to analyse how the concept LANGUAGE (Lith. KALBA) is understood by young people in Lithuania and how its understanding changes when a person lives far away from their homeland. A comparison of replies from the two groups indi- cates that the social aspect has the most weight in both of them, as the difference in the percentage of mentions of this aspect was quite small. Lithuanians living abroad tend to stress the cultural and the psychosocial aspects much more; they find the connection with other Lithuanians very important. The survey of young people in Lithuania reveals a more distinct ideological aspect of LANGUAGE, and the historical and political aspects, even though they occur rarely, are still present, while the replies from the respondents living abroad lack the latter two. However, the survey of Lithuanian emigrants has uncovered a locative aspect, which is not present among the respondents living in the country. Young people in Lithuania have a somewhat broader understanding of the concept: when they think about language, they are already beginning to look for other possibilities of linguistic ex- pression, noting that language is more than just sounds or words, but also includes gestures; they also mention programming languages.