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Wisdom has always been one of the main human aspirations and its importance has been encoded in language since ancient Greece. With reference to the theoretical presumptions and methods of Lublin cognitive ethnolinguistics, this master's thesis aims to explore wisdom and its perception, worldview, evaluation, and its place in the set of moral values and virtues appreciated by the Lithuanian nation. The main part of this thesis consists of a concept analysis which is structured in three parts. The first part is an investigation of data from dictionaries. It reflects the given definitions and examples of the word wisdom and its derivatives in contemporary Lithuanian dictionaries, synonymic and antonymic relations, phraseology, and etymology. The second part opposes the first in the sense that it analyzes data from a students' survey and represents the contemporaryperception of wisdom of a young person from Lithuania. The third part contains an analysis of data from six different discourses: philosophical, political, religious, social, publicistic, and literary. It shows similarities and differences between main elements of wisdom exposed in various discourses. Finally, based on the material collected, the cognitive definition is formulated. It reflects the actual perception of wisdom in Lithuanian's mind, together with its importance, development, and coherence to other values and virtues.

Wisdom has always been one of the main human aspirations and its importance has been encoded in language since ancient Greece. With reference to the theoretical presumptions and methods of Lublin cognitive ethnolinguistics, this master's thesis aims to explore wisdom and its perception, worldview, evaluation, and its place in the set of moral values and virtues appreciated by the Lithuanian nation. The main part of this thesis consists of a concept analysis which is structured in three parts. The first part is an investigation of data from dictionaries. It reflects the given definitions and examples of the word wisdom and its derivatives in contemporary Lithuanian dictionaries, synonymic and antonymic relations, phraseology, and etymology. The second part opposes the first in the sense that it analyzes data from a students' survey and represents the contemporaryperception of wisdom of a young person from Lithuania. The third part contains an analysis of data from six different discourses: philosophical, political, religious, social, publicistic, and literary. It shows similarities and differences between main elements of wisdom exposed in various discourses. Finally, based on the material collected, the cognitive definition is formulated. It reflects the actual perception of wisdom in Lithuanian's mind, together with its importance, development, and coherence to other values and virtues.

Wisdom has always been one of the main human aspirations and its importance has been encoded in language since ancient Greece. With reference to the theoretical presumptions and methods of Lublin cognitive ethnolinguistics, this master's thesis aims to explore wisdom and its perception, worldview, evaluation, and its place in the set of moral values and virtues appreciated by the Lithuanian nation. The main part of this thesis consists of a concept analysis which is structured in three parts. The first part is an investigation of data from dictionaries. It reflects the given definitions and examples of the word wisdom and its derivatives in contemporary Lithuanian dictionaries, synonymic and antonymic relations, phraseology, and etymology. The second part opposes the first in the sense that it analyzes data from a students' survey and represents the contemporaryperception of wisdom of a young person from Lithuania. The third part contains an analysis of data from six different discourses: philosophical, political, religious, social, publicistic, and literary. It shows similarities and differences between main elements of wisdom exposed in various discourses. Finally, based on the material collected, the cognitive definition is formulated. It reflects the actual perception of wisdom in Lithuanian's mind, together with its importance, development, and coherence to other values and virtues.

Wisdom has always been one of the main human aspirations and its importance has been encoded in language since ancient Greece. With reference to the theoretical presumptions and methods of Lublin cognitive ethnolinguistics, this master's thesis aims to explore wisdom and its perception, worldview, evaluation, and its place in the set of moral values and virtues appreciated by the Lithuanian nation. The main part of this thesis consists of a concept analysis which is structured in three parts. The first part is an investigation of data from dictionaries. It reflects the given definitions and examples of the word wisdom and its derivatives in contemporary Lithuanian dictionaries, synonymic and antonymic relations, phraseology, and etymology. The second part opposes the first in the sense that it analyzes data from a students' survey and represents the contemporaryperception of wisdom of a young person from Lithuania. The third part contains an analysis of data from six different discourses: philosophical, political, religious, social, publicistic, and literary. It shows similarities and differences between main elements of wisdom exposed in various discourses. Finally, based on the material collected, the cognitive definition is formulated. It reflects the actual perception of wisdom in Lithuanian's mind, together with its importance, development, and coherence to other values and virtues.

Plato has noticed that the state is best when it is ruled by a philosopher, because such a ruler allows the wisest laws. Today wisdom is formalized in legislation. It can be linked to legislative projects in certain specialized institutions. The search for wisdom can also be found in public consultations, as they gather as much social information as possible so that decisions are more objective, comprehensive, fairer, and, moreover, more intelligent. It is debatable how to formalize the optimal ratio of law and quality to make it effective. The article discusses philosophy as a search for sources of wisdom and its manifestation in lawmaking.

Plato has noticed that the state is best when it is ruled by a philosopher, because such a ruler allows the wisest laws. Today wisdom is formalized in legislation. It can be linked to legislative projects in certain specialized institutions. The search for wisdom can also be found in public consultations, as they gather as much social information as possible so that decisions are more objective, comprehensive, fairer, and, moreover, more intelligent. It is debatable how to formalize the optimal ratio of law and quality to make it effective. The article discusses philosophy as a search for sources of wisdom and its manifestation in lawmaking.

The goal of this article is to identify the lacunae in recent research about post-Communist transformations in the Baltic states, a task for which sociology as a social-scientific discipline is uniquely qualified. The paper starts by periodising the two decades of post-Communist transformation which applies across all three Baltic states, providing evidence for a common Baltic way, with Estonia in a pioneering role. This is corroborated by quantitative evidence comparing post-Communist countries in terms of performance. According to received transitological wisdom, economic or political processes (shock therapy or anti-Communist revolution) were decisive factors in the early success of post-Communist transformation. In contrast, this article argues that economic and political explanations are insufficient in accounting for the running order between Baltic states, and calls instead for sociological explanations focusing on cultural differences described in terms of four orientations of the social imaginary and of social action – continuational, restitutive, emulative and innovative.

The goal of this article is to identify the lacunae in recent research about post-Communist transformations in the Baltic states, a task for which sociology as a social-scientific discipline is uniquely qualified. The paper starts by periodising the two decades of post-Communist transformation which applies across all three Baltic states, providing evidence for a common Baltic way, with Estonia in a pioneering role. This is corroborated by quantitative evidence comparing post-Communist countries in terms of performance. According to received transitological wisdom, economic or political processes (shock therapy or anti-Communist revolution) were decisive factors in the early success of post-Communist transformation. In contrast, this article argues that economic and political explanations are insufficient in accounting for the running order between Baltic states, and calls instead for sociological explanations focusing on cultural differences described in terms of four orientations of the social imaginary and of social action – continuational, restitutive, emulative and innovative.

The goal of this article is to identify the lacunae in recent research about post-Communist transformations in the Baltic states, a task for which sociology as a social-scientific discipline is uniquely qualified. The paper starts by periodising the two decades of post-Communist transformation which applies across all three Baltic states, providing evidence for a common Baltic way, with Estonia in a pioneering role. This is corroborated by quantitative evidence comparing post-Communist countries in terms of performance. According to received transitological wisdom, economic or political processes (shock therapy or anti-Communist revolution) were decisive factors in the early success of post-Communist transformation. In contrast, this article argues that economic and political explanations are insufficient in accounting for the running order between Baltic states, and calls instead for sociological explanations focusing on cultural differences described in terms of four orientations of the social imaginary and of social action – continuational, restitutive, emulative and innovative.

The goal of this article is to identify the lacunae in recent research about post-Communist transformations in the Baltic states, a task for which sociology as a social-scientific discipline is uniquely qualified. The paper starts by periodising the two decades of post-Communist transformation which applies across all three Baltic states, providing evidence for a common Baltic way, with Estonia in a pioneering role. This is corroborated by quantitative evidence comparing post-Communist countries in terms of performance. According to received transitological wisdom, economic or political processes (shock therapy or anti-Communist revolution) were decisive factors in the early success of post-Communist transformation. In contrast, this article argues that economic and political explanations are insufficient in accounting for the running order between Baltic states, and calls instead for sociological explanations focusing on cultural differences described in terms of four orientations of the social imaginary and of social action – continuational, restitutive, emulative and innovative.

The article's attention is focused on one of the most serious social and political organizational problems – the so-called disability of civilization – and on the features of the spreading of this phenomenon in Lithuania, and the Lithuanian nation. The author's own interpretation of the disability of civilization is seen as the nation and the nation based state's areas of behavior, which are filled with excessive polarization, deviance, shady economy, crime and actions lacking wisdom and/or continuity (and, therefore, strategically unplanned). Social disability promotes the scattering of anomies, social arrhythmias and social fatigue, consequently giving birth to and supporting the so-called "false consciousness", etc. The author believes that a disability of civilization is not a distinctive feature of any nation. However, in each country it has its own idiosyncrasies, determined by its historical legacy, its relationship with today's world and with globalization overshadowing it. The author also draws attention to Lithuania's approach towards a meaningful relationship with the EU.

The article's attention is focused on one of the most serious social and political organizational problems – the so-called disability of civilization – and on the features of the spreading of this phenomenon in Lithuania, and the Lithuanian nation. The author's own interpretation of the disability of civilization is seen as the nation and the nation based state's areas of behavior, which are filled with excessive polarization, deviance, shady economy, crime and actions lacking wisdom and/or continuity (and, therefore, strategically unplanned). Social disability promotes the scattering of anomies, social arrhythmias and social fatigue, consequently giving birth to and supporting the so-called "false consciousness", etc. The author believes that a disability of civilization is not a distinctive feature of any nation. However, in each country it has its own idiosyncrasies, determined by its historical legacy, its relationship with today's world and with globalization overshadowing it. The author also draws attention to Lithuania's approach towards a meaningful relationship with the EU.

Regardless of the popular wisdom to make predictions in negotiations as if they always reflect the right according to the Bible– that "to every one who has will more be given" – this article starts with observation that weaker parties can and do sometimes successfully negotiate with stronger parties. Naturally this provokes questions: "Why can weak parties successfully negotiate with the stronger parties in asymmetric negotiations? How to explain this structural paradox?". The article argues that these questions would be old and answered if not for the long lasting tendency in the international relations discipline to analyze international negotiations from the point of view of the traditional power understanding, as well as systemic international relations theories. On another hand, difficulties objectively arise due to the fact that analysis of the structural paradox is connected to the problem of power – one of the most complex and difficult to define categories of the social science. And although much has been done recently in the social science to improve our understanding of the concept of power, it is still unclear what is the best way to conceptualise it.

Regardless of the popular wisdom to make predictions in negotiations as if they always reflect the right according to the Bible– that "to every one who has will more be given" – this article starts with observation that weaker parties can and do sometimes successfully negotiate with stronger parties. Naturally this provokes questions: "Why can weak parties successfully negotiate with the stronger parties in asymmetric negotiations? How to explain this structural paradox?". The article argues that these questions would be old and answered if not for the long lasting tendency in the international relations discipline to analyze international negotiations from the point of view of the traditional power understanding, as well as systemic international relations theories. On another hand, difficulties objectively arise due to the fact that analysis of the structural paradox is connected to the problem of power – one of the most complex and difficult to define categories of the social science. And although much has been done recently in the social science to improve our understanding of the concept of power, it is still unclear what is the best way to conceptualise it.

Regardless of the popular wisdom to make predictions in negotiations as if they always reflect the right according to the Bible– that "to every one who has will more be given" – this article starts with observation that weaker parties can and do sometimes successfully negotiate with stronger parties. Naturally this provokes questions: "Why can weak parties successfully negotiate with the stronger parties in asymmetric negotiations? How to explain this structural paradox?". The article argues that these questions would be old and answered if not for the long lasting tendency in the international relations discipline to analyze international negotiations from the point of view of the traditional power understanding, as well as systemic international relations theories. On another hand, difficulties objectively arise due to the fact that analysis of the structural paradox is connected to the problem of power – one of the most complex and difficult to define categories of the social science. And although much has been done recently in the social science to improve our understanding of the concept of power, it is still unclear what is the best way to conceptualise it.