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At the moment of their production Soviet atrocity/repression archives were not intended to be watched at. When their initial status is being subverted, one cannot but ask: what does it mean not only to read these archives, but also to make them visible? What does it mean to look at them and how is the archive's visuality to be approached and handled? The article scrutinises the second book in the framework o f a project About Love by artist Kęstutis Grigaliūnas. The book is a collection o f 130 silk prints, the material from files o f 130 victims o f political persecution, killed in Tuskulėnai estate (Vilnius) in 19 4 4 -19 4 7 . The main aim o f the paper is to show how the visualisation of the atrocity archive, the very scopic regime and its alteration participate in the subversion o f the archive and in the creation o f new orders o f historical memory. This kind o f de- and re-archiving relies on the " indexical power" o f the photographic image as an intermediary stage in the production o f silk prints. Montage techniques introduced in About Love strengthen and multiply indexicality effects in various ways, thus complementing the strategy o f making the trauma archive visible, despite that initially it was deprived o f presence in the visual sphere.

At the moment of their production Soviet atrocity/repression archives were not intended to be watched at. When their initial status is being subverted, one cannot but ask: what does it mean not only to read these archives, but also to make them visible? What does it mean to look at them and how is the archive's visuality to be approached and handled? The article scrutinises the second book in the framework o f a project About Love by artist Kęstutis Grigaliūnas. The book is a collection o f 130 silk prints, the material from files o f 130 victims o f political persecution, killed in Tuskulėnai estate (Vilnius) in 19 4 4 -19 4 7 . The main aim o f the paper is to show how the visualisation of the atrocity archive, the very scopic regime and its alteration participate in the subversion o f the archive and in the creation o f new orders o f historical memory. This kind o f de- and re-archiving relies on the " indexical power" o f the photographic image as an intermediary stage in the production o f silk prints. Montage techniques introduced in About Love strengthen and multiply indexicality effects in various ways, thus complementing the strategy o f making the trauma archive visible, despite that initially it was deprived o f presence in the visual sphere.

Plutarch's works often serve as a starting point for feminist criticism – the writer is called both a feminist who surpassed his times and a spokesperson for the traditional patriarchal society who sees women as passive and inferior to men. Others are certain that Plutarch hates women and atributes all possible character flaws to them. According to some, Plutarch despises educated women, yet others, contrarily, state that he enjoyed the company of educated women no less than that of educated men. Such a vast range of different expert opinions may be due to Plutarch's vast literary legacy as well as the peculiarity of his way of thinking and his "generic sensibility": the tendency to change his approach in consideration of different generic demands. Nevertheless, it is impossible to disagree that Plutarch did write the lives of men, and not of women. However, in the remaining Lives of famous Greeks and Romans, we meet plenty of women whose acts and moral principles may serve as examples not only for women, but also for men. The aim of this article is to demonstrate that Plutarch, despite of sometimes relying on stereotypes, regards women according to the same ethical principles as he applies to men. Plutarch depicts women not as passive and submissive, but as autonomous and mature characters who are active not only in their private world, but in the political world too. They overstep the traditional social boundaries of the stereotype "feminine matrix." He accentuates two of women's social roles that, according to his judgement, are of the greatest importance: motherhood and partnership. In Plutarch's narrative, women are associated with love – the selfless motherly love, or marital love based on the community of thoughts and feelings. Plutarch draws attention not to the physical beauty of women, which is traditionally related to feminine sexuality in masculine psychology, but to the integrity of their characters. Love between a husband and wife, based not only on eros, but on devotion and friendship, is the primary representation of erotic love in his Lives.

Plutarch's works often serve as a starting point for feminist criticism – the writer is called both a feminist who surpassed his times and a spokesperson for the traditional patriarchal society who sees women as passive and inferior to men. Others are certain that Plutarch hates women and atributes all possible character flaws to them. According to some, Plutarch despises educated women, yet others, contrarily, state that he enjoyed the company of educated women no less than that of educated men. Such a vast range of different expert opinions may be due to Plutarch's vast literary legacy as well as the peculiarity of his way of thinking and his "generic sensibility": the tendency to change his approach in consideration of different generic demands. Nevertheless, it is impossible to disagree that Plutarch did write the lives of men, and not of women. However, in the remaining Lives of famous Greeks and Romans, we meet plenty of women whose acts and moral principles may serve as examples not only for women, but also for men. The aim of this article is to demonstrate that Plutarch, despite of sometimes relying on stereotypes, regards women according to the same ethical principles as he applies to men. Plutarch depicts women not as passive and submissive, but as autonomous and mature characters who are active not only in their private world, but in the political world too. They overstep the traditional social boundaries of the stereotype "feminine matrix." He accentuates two of women's social roles that, according to his judgement, are of the greatest importance: motherhood and partnership. In Plutarch's narrative, women are associated with love – the selfless motherly love, or marital love based on the community of thoughts and feelings. Plutarch draws attention not to the physical beauty of women, which is traditionally related to feminine sexuality in masculine psychology, but to the integrity of their characters. Love between a husband and wife, based not only on eros, but on devotion and friendship, is the primary representation of erotic love in his Lives.

Plutarch's works often serve as a starting point for feminist criticism – the writer is called both a feminist who surpassed his times and a spokesperson for the traditional patriarchal society who sees women as passive and inferior to men. Others are certain that Plutarch hates women and atributes all possible character flaws to them. According to some, Plutarch despises educated women, yet others, contrarily, state that he enjoyed the company of educated women no less than that of educated men. Such a vast range of different expert opinions may be due to Plutarch's vast literary legacy as well as the peculiarity of his way of thinking and his "generic sensibility": the tendency to change his approach in consideration of different generic demands. Nevertheless, it is impossible to disagree that Plutarch did write the lives of men, and not of women. However, in the remaining Lives of famous Greeks and Romans, we meet plenty of women whose acts and moral principles may serve as examples not only for women, but also for men. The aim of this article is to demonstrate that Plutarch, despite of sometimes relying on stereotypes, regards women according to the same ethical principles as he applies to men. Plutarch depicts women not as passive and submissive, but as autonomous and mature characters who are active not only in their private world, but in the political world too. They overstep the traditional social boundaries of the stereotype "feminine matrix." He accentuates two of women's social roles that, according to his judgement, are of the greatest importance: motherhood and partnership. In Plutarch's narrative, women are associated with love – the selfless motherly love, or marital love based on the community of thoughts and feelings. Plutarch draws attention not to the physical beauty of women, which is traditionally related to feminine sexuality in masculine psychology, but to the integrity of their characters. Love between a husband and wife, based not only on eros, but on devotion and friendship, is the primary representation of erotic love in his Lives.

The marriage institute of the 1st half of the 20th century, which encompasses broad historical-legal aspects as well as cultural-social sections of society, is perhaps the most striking dimension by which it is possible to reconstruct the principles of family formation in the interwar Lithuania. It is also possible to grasp the concept of romantic love (passion) emerging in society or the change of male-female relationships (including sexual ones). As far as marital, pre-marital, or non-marital relationships between men and women are concerned, it is clear that marriage and family are key elements through which acceleration of the changing society can be felt and political and social mechanisms that are relevant to gender collaboration can be described. Therefore, the subject of this study includes marriage as a legal event, a demographic section, and a striking case of the manwoman relationship behavior of 1918–1940. Analysis of statistical data in the study showed that marital behavior change in the general public during the period of 1918–1940 took place, but they were not radical: the changes were not a sudden cultural or social revolution in society. The causes of marriage continued to be dominated by the economic and confessional motives, and behavior was influenced by romantic love (passion), thus, differences in rural and urban environments began to appear. The interwar Lithuanian public controversy over the (un)necessity of the Civil Marriage Law primarily shows the different sentiments of ideological camps and reflects the (in)ability of the state to legally formally guarantee its citizens the right to free marriage. In this debate, the issue of marriage in general often overlapped with the question of civil registration, indicating that this actualization of the problem only partially reflected other realities concerning the institution of marriage. Therefore, the civil registration debate showed only one of the most pressing issues, but not the most important one. The Marriage Law drafts and projects provided for a rather gentle law that affirms (emphasizes) former traditions and experiences that had to find a compromise corresponding the controversy not only between the traditional (Christian) and the modern (secular) society, but also reflecting the changes of the majority of the Catholic society itself, and the relations with an authoritarian regime.

The marriage institute of the 1st half of the 20th century, which encompasses broad historical-legal aspects as well as cultural-social sections of society, is perhaps the most striking dimension by which it is possible to reconstruct the principles of family formation in the interwar Lithuania. It is also possible to grasp the concept of romantic love (passion) emerging in society or the change of male-female relationships (including sexual ones). As far as marital, pre-marital, or non-marital relationships between men and women are concerned, it is clear that marriage and family are key elements through which acceleration of the changing society can be felt and political and social mechanisms that are relevant to gender collaboration can be described. Therefore, the subject of this study includes marriage as a legal event, a demographic section, and a striking case of the manwoman relationship behavior of 1918–1940. Analysis of statistical data in the study showed that marital behavior change in the general public during the period of 1918–1940 took place, but they were not radical: the changes were not a sudden cultural or social revolution in society. The causes of marriage continued to be dominated by the economic and confessional motives, and behavior was influenced by romantic love (passion), thus, differences in rural and urban environments began to appear. The interwar Lithuanian public controversy over the (un)necessity of the Civil Marriage Law primarily shows the different sentiments of ideological camps and reflects the (in)ability of the state to legally formally guarantee its citizens the right to free marriage. In this debate, the issue of marriage in general often overlapped with the question of civil registration, indicating that this actualization of the problem only partially reflected other realities concerning the institution of marriage. Therefore, the civil registration debate showed only one of the most pressing issues, but not the most important one. The Marriage Law drafts and projects provided for a rather gentle law that affirms (emphasizes) former traditions and experiences that had to find a compromise corresponding the controversy not only between the traditional (Christian) and the modern (secular) society, but also reflecting the changes of the majority of the Catholic society itself, and the relations with an authoritarian regime.

The marriage institute of the 1st half of the 20th century, which encompasses broad historical-legal aspects as well as cultural-social sections of society, is perhaps the most striking dimension by which it is possible to reconstruct the principles of family formation in the interwar Lithuania. It is also possible to grasp the concept of romantic love (passion) emerging in society or the change of male-female relationships (including sexual ones). As far as marital, pre-marital, or non-marital relationships between men and women are concerned, it is clear that marriage and family are key elements through which acceleration of the changing society can be felt and political and social mechanisms that are relevant to gender collaboration can be described. Therefore, the subject of this study includes marriage as a legal event, a demographic section, and a striking case of the manwoman relationship behavior of 1918–1940. Analysis of statistical data in the study showed that marital behavior change in the general public during the period of 1918–1940 took place, but they were not radical: the changes were not a sudden cultural or social revolution in society. The causes of marriage continued to be dominated by the economic and confessional motives, and behavior was influenced by romantic love (passion), thus, differences in rural and urban environments began to appear. The interwar Lithuanian public controversy over the (un)necessity of the Civil Marriage Law primarily shows the different sentiments of ideological camps and reflects the (in)ability of the state to legally formally guarantee its citizens the right to free marriage. In this debate, the issue of marriage in general often overlapped with the question of civil registration, indicating that this actualization of the problem only partially reflected other realities concerning the institution of marriage. Therefore, the civil registration debate showed only one of the most pressing issues, but not the most important one. The Marriage Law drafts and projects provided for a rather gentle law that affirms (emphasizes) former traditions and experiences that had to find a compromise corresponding the controversy not only between the traditional (Christian) and the modern (secular) society, but also reflecting the changes of the majority of the Catholic society itself, and the relations with an authoritarian regime.

The marriage institute of the 1st half of the 20th century, which encompasses broad historical-legal aspects as well as cultural-social sections of society, is perhaps the most striking dimension by which it is possible to reconstruct the principles of family formation in the interwar Lithuania. It is also possible to grasp the concept of romantic love (passion) emerging in society or the change of male-female relationships (including sexual ones). As far as marital, pre-marital, or non-marital relationships between men and women are concerned, it is clear that marriage and family are key elements through which acceleration of the changing society can be felt and political and social mechanisms that are relevant to gender collaboration can be described. Therefore, the subject of this study includes marriage as a legal event, a demographic section, and a striking case of the manwoman relationship behavior of 1918–1940. Analysis of statistical data in the study showed that marital behavior change in the general public during the period of 1918–1940 took place, but they were not radical: the changes were not a sudden cultural or social revolution in society. The causes of marriage continued to be dominated by the economic and confessional motives, and behavior was influenced by romantic love (passion), thus, differences in rural and urban environments began to appear. The interwar Lithuanian public controversy over the (un)necessity of the Civil Marriage Law primarily shows the different sentiments of ideological camps and reflects the (in)ability of the state to legally formally guarantee its citizens the right to free marriage. In this debate, the issue of marriage in general often overlapped with the question of civil registration, indicating that this actualization of the problem only partially reflected other realities concerning the institution of marriage. Therefore, the civil registration debate showed only one of the most pressing issues, but not the most important one. The Marriage Law drafts and projects provided for a rather gentle law that affirms (emphasizes) former traditions and experiences that had to find a compromise corresponding the controversy not only between the traditional (Christian) and the modern (secular) society, but also reflecting the changes of the majority of the Catholic society itself, and the relations with an authoritarian regime.

Voluntary activity always played an important role in every civilization and society. During the history of the Catholic Church, religious communities were the first to take care of public education, treatment and social welfare. Thousands of religious created and worked in the voluntary health and education system. They created hospitals to the poor, orphans and single mother's shelters. They well understood Christ's words, "whatever you did for one of the least of these brothers of mine, you did for me." (Mt 25:40). The role of voluntary action in our society is increasing. Voluntary activity at both national and international level is closely linked to active citizenship, the core of democracy. Voluntary activities – it is an opportunity for everyone, regardless of gender, race, nationality, religion, political belief, age or health, to use their skills and experience, gain new skills, make friends, engage in work and change the social life of the country. Voluntary activities promote personal development, expand social benefits, general human capacity – it is time for the benefit of other activities and the opportunity to educate themselves, improve their personal, professional and social competencies. Volunteering is one of the ways in which different nationalities, religions, social and economic environment and people can affect positive change. A changing society, people's social skills are becoming particularly important. Greater opportunity to adapt to new environment, extend successful participation in the area of lifelong learning. Non-governmental organizations are great opportunities for people of different age engage in learning through volunteering, to realize their talents, share ideas, values, to communicate. The Church is called to love and serve people.[.].

Voluntary activity always played an important role in every civilization and society. During the history of the Catholic Church, religious communities were the first to take care of public education, treatment and social welfare. Thousands of religious created and worked in the voluntary health and education system. They created hospitals to the poor, orphans and single mother's shelters. They well understood Christ's words, "whatever you did for one of the least of these brothers of mine, you did for me." (Mt 25:40). The role of voluntary action in our society is increasing. Voluntary activity at both national and international level is closely linked to active citizenship, the core of democracy. Voluntary activities – it is an opportunity for everyone, regardless of gender, race, nationality, religion, political belief, age or health, to use their skills and experience, gain new skills, make friends, engage in work and change the social life of the country. Voluntary activities promote personal development, expand social benefits, general human capacity – it is time for the benefit of other activities and the opportunity to educate themselves, improve their personal, professional and social competencies. Volunteering is one of the ways in which different nationalities, religions, social and economic environment and people can affect positive change. A changing society, people's social skills are becoming particularly important. Greater opportunity to adapt to new environment, extend successful participation in the area of lifelong learning. Non-governmental organizations are great opportunities for people of different age engage in learning through volunteering, to realize their talents, share ideas, values, to communicate. The Church is called to love and serve people.[.].