338 Ac a Linguis ica Li huanica LXXXIV
LINAS KONTRIMAS
The Uni e si y o Vy au as he G ea
This Regula ion shall en e in o o ce on he wen ie h day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
The in o ma ion, he knowledge1
The Commission shall
be empowe ed o adop delega ed ac s in acco dance wi h A icle 26 o supplemen his Regula ion by laying down de ailed ules o he applica ion o his Regula ion.
0 The en e p ise
The e is no doub ha we li e in a ma e ialis ic en i onmen . You don' need o
p o e i s exis ence, you jus need o ake a close look a you su oundings,
ouch nea by objec s, people. Simila ly, we do no doub because o ou inne ,
le 's say, psychic, spi i ual en i onmen . Howe e , unlike isible objec s, he
in isible ones cons an ly demand o know hem, cons an ly c ea e hei indi idual
o g oup ela ionship wi h hem. The same is ue o man's inne wo ld, and he
same is ue o he social en i onmen : i is cons an ly changing as socie y
changes, o he exis ing sys ems collapse o a e e ised and eassessed.
Pe haps he wides and mos a e ul en i onmen can be called his o y. Ob iously, i oo can be
di ided in o coun less ca ego ies: land, na ion, s a e, pe son... The choice is ou s. Bu i jus goes o
show ha he subjec i e app oach is wha coun s he e, and i doesn' ma e i he subjec is one
pe son o one communi y o one s a e. I such an app oach wo ks o many o can o e
explana ions ha wo k o mos o o a long ime, such an app oach, le 's say a heo y, becomes
and emains alid o gene a ions o come. This is he case wi h philosophical schools ( heo ies),
a ious enligh enmen insigh s, eligions, e c. 1 Rašau bo h e ms […] in o ma ion and knowledge, bu
should use one, i should be enough. My hea leans o he wo d "knowledge", bu wouldn' ha make
hings mo e na owly unde s ood? Because, o example, non e bal communica ion in a social
medium can be in o ma ion o i s pa icipan s, bu no a message. On he o he hand, knowledge
abou speci ic means o non e bal communica ion is bo h a message and in o ma ion.
In o macinė, žinių aplinka: s uk ū a, eikimas
In his a icle, we'll look a how o make he mos o you ime and ene gy, and we'll
look a how o make he mos o you ime and ene gy, and we'll look a how o
make he mos o you ime and ene gy, and we'll look a how o make he mos o
you ime and ene gy, and we'll look a how o make he mos o you ime and
ene gy. Fo example, echnology hese days has c ea ed a speci ic en i onmen , a
speci ic hing, bu i also has o c ea e an addi ional social en i onmen , which
oday is no qui e igh ly called social ne wo ks.
uo pačiu, jei siau insime echnologijų su okimą iki yšių, echnologijos paska-
Simila ly, he mode n socie y li es in a hick en i onmen o in o ma ion o
knowledge, qui e di e en om, say, he Go hic o Renaissance man. This
en i onmen has no eme ged in mode n imes, bu i is p ecisely in hese imes
ha he in o ma ion, he knowledge en i onmen , he long- e m o sho - e m
hings ha eme ge a ec ou unde s anding and ou beha io . I 's no
uncommon o hea ha we a e wha we ill ou sel es wi h om he en i onmen o knowledge.
Ques ion: Does his en i onmen now ha e a quan i a i e ad an age, o does
i also ha e quali a i e di e ences?
The easies way o ind he answe is o y o unde s and and explain his
en i onmen . O cou se, subjec i ely, and only in one o many possible ways.
Pie e Bou dieu's ield heo y and in o ma ion, he en i onmen o knowledge
F ench sociologis , philosophe Pie e Bou dieu's ield heo y is a s ong
heo e ical model ha allows he analysis o he social en i onmen e y widely.
In my a emp o unde s and he all-encompassing in o ma ion, he knowledge
en i onmen , I came ac oss a F ench heo y ha was also looking o a way o
explain he wo ld as a whole, connec ing a lo o di e ences and di e si ies. I
was in e es ing o ind ou ha Bou dieu i s applied he concep o " ield" o
li e a u e, and only hen ans e ed i o o he social spaces. Acco ding o him,
he concep o he ield in li e a y s udies eminds ha wo ks a e c ea ed in a
speci ic social wo ld wi h i s own ins i u ions and speci ic laws, so i a icula es
he ela ionship be ween he au onomy o a is ic p oduc ion, he closu e,
compa ed o he wide poli ical, economic and social s uc u es o expe ience.
I hink i 's impo an because he e's a kind o analogy a wo k he e: wi h he help o
in o ma ion and knowledge, we, like li e a y wo ks, we di ide, we g oup, in which 2 Jakony ė
Lo e a 2015: Pie e Bou dieu's Sociology o Li e a u e. This Regula ion shall en e in o o ce on he wen ie h day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
LINAS KONTRIMAS
The Ac a Linguis ica Li huaniana (Ac LXXIV) is he i s o i s kind in Li huania. All
o his can emain only in e nal conside a ions, o i can u n in o a iumphan
wo k - in o he wo ds, a s o y, an opinion, e c. How does i wo k and wha is
impo an in ield heo y? As wi h any heo y, i is impo an o emembe he
mos impo an concep s and p inciples o ope a ion. Bou dieu ield is a social
communica ion sys em wi h i s own logic, s uc u e and ules. The e a e many
social associa ions wi h such cha ac e is ics, so he e can be mo e han one
pa yzdžiui, galios, kul ū os, meno, mokslo, poli ikos i pan. laukai3.
ield, he au ho was in luenced by he heo ies o K. Ma x, so he e a e many
economic e ms in he ield heo y, some o which e en coincide wi h he
heo ies o he s uggle o he communis classes. Howe e , knowing his,
emembe ing ha heo ies can in luence hinke s in e y di e en ways,
knowing ha Bou dieu's objec o s udy is di e en , i is no di icul o ead
and unde s and he logic and concep uali y o F ench heo y.
Thus, he ield has i s own cen e , he nucleus, in which he dominan cells
cong ega e. The e a e hose ou he e who a e domina ed.
The s uc u e o he coun yside is cons an ly changing, and he dynamics o
change a e desc ibed by he concep o s uggle: he e a e cons an con lic s,
a compe i i e s uggle, and i s goal is o achie e ic o y […] o accumula e
powe and capi al. They a e necessa y in o de o you o domina e, meaning o
p ese e he p ope s a us quo o he ield o o change he ield acco ding o you own ules.
Accumula ed capi al is o a ious ypes: economic (weal h, money, e c.), cul u al
(educa ion, knowledge, e c.), social (beha io , ela ionships, e c.). The e is also a
symbolic capi al (acqui ed posi ion, epu a ion, e c.) ha so o combines he
i s h ee p o ided by he money. The cul u al capi al o he concep , he symbolic capi al is
Bou dieu coined he e m.
Rela ionships a e e y impo an when analyzing ields. The e o e, in heo y, he
agen […] he ac o a ises. I can be a pe son, a g oup, an ins i u ion, e c. Bou dieu
in oduces ano he concep o his […] habi us in his place. I is a se o belie s, a
se ha de e mines he agen 's pe cep ions, imagina ion, hinking, emo ions,
needs, mo i es, and so on. Habi us is he esul o socializa ion, acqui ed by
accumula ing expe ience, i s con en is he accumula ed disposi ion o indi idual
expe ience. You can see ha he Bou dieu model is i mly es ablished enough o
explain social en i onmen s. Appa en ly, he au ho himsel would e y easily
inco po a e in o ma ion, he knowledge en i onmen , in o his sys em, so ha i
could be simply called a ield. Mo eo e , Bou dieu coined he concep o cul u al
capi al as one o he adjec i es […] knowledge.
3 Pie e Bou dieu, Loïc J. D. Wacquan 2003: In oduc ion o e lec i e sociology, Vilnius: The
whi e s ipes.
In o macinė, žinių aplinka: s uk ū a, eikimas
Language and des iny 341 Bu in his place I make a di e en assump ion: unlike
Bou dieu, I don' call he wo ld o in o ma ion and knowledge a ield, bu a
sepa a e en i onmen . The ield, howe e di icul , heo e ically has a limi .
The su oundings a e usually used o desc ip ion and esea ch, bu hey ha e
no bounda ies.
Šiuolaikinis pasaulis, ealusis i i ualusis, suku ia in o macija i žiniomis
illed en i onmen s ha hemsel es become sys ems ha hemsel es ac and
c ea e social en i onmen s.
Acco ding o Bou dieu's heo y, in o ma ion and knowledge can be bo h
cause and e ec , i.e. hey can be dominan o hey can be domina ed (e.g.,
complemen a y, dis o ed, e c.).
Ano he eason why Bou dieu's ield heo y so a only inspi es us o look o
an addi ional way o explaining he wo ld, a he han ollowing an al eady
es ablished model, is ha unlike ield heo y, he in o ma ion model o he
knowledge en i onmen speaks no only o social phenomena, bu also o a
comple ely di e en , media-c ea ed and in o ma ion- illed eali y, a eali y
ha exis s a he same ime as he exis ing eali y.
1. he in o ma ion and knowledge a ea4
1. he T ea y
Unlike he ealm o hings o , o example, he echnological ealm (which I use a
lo , because we li e in e y di e en ealms o hings, hey depend on bo h he
weal h o he s a e and he abili y o a pa icula pe son, a amily, o c ea e a
ealm o hings), he in o ma ion, he knowledge ealm has no bounda ies. Digi al
and echnological ad ances inc easingly allow any pe son who exp esses a will
and desi e o connec o he innume able easu es o knowledge s o ed in
i ual media. In such cases, i is no longe he p esence o he knowledge
en i onmen i sel ha becomes impo an , bu he desi e o use i and he
knowledge o whe e and wha knowledge o look o .
The in o ma ion, knowledge en i onmen consis s o h ee ypes o phenomena:
(1) news;
(2) ac s: (a) p o ed; (b) a e doub ul; (c) no o be p o ed; (d) pseudo- ake;
o 3) opinions: (a) easoned (subjec i e and objec i e); (b) un ounded
(subjec i e and objec i e).
4 In he ollowing ex , when desc ibing he en i onmen , use ei he o he wo e ms
"in o ma ion", "knowledge", o one a e he o he , bu hey will always ac as synonyms, one complemen ing he o he .
LINAS KONTRIMAS
342 Ac a Linguis ica Li huanica LXXXIV This Regula ion shall en e in o o ce on he wen ie h day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
The pu e exp ession o knowledge is a ely e ealed o us, o a he , we
ou sel es a ely use i in i s pu e o m. And his is no mal, because his
consump ion is de e mined by ano he impo an hing he o m o knowledge accumula ion.
1. b. Accumula ion o knowledge
We end o hink ha in o ma ion is s o ed, o example, in encyclopedias, in
books, in he con en o media channels, and so on. Yes, hey' e s o ed he e,
bu o be e unde s and he phenomenon o he knowledge en i onmen , we
need addi ional, I would say, me as uc u es ha allow us o unde s and he
in o ma ion en i onmen and he ci cula ion o knowledge mo e clea ly.
Knowledge is s o ed in h ee ypes o con aine s:
(1) in he case o a iables;
(2) in ansi ional pe iods;
3) in a s able condi ion.
In he same way, a da abase is a collec ion o in o ma ion ha can be
ci cula ed, exchanged, s o ed, and exchanged, and ha can be used o any
pu pose.
An example o such con aine s is he language i sel , media, social media con en ,
e c. Fo example, news is o en exp essed and s o ed and p ocessed in his s o e
( he wo d e pė can also be used). The ansi ional con aine s a e mo e sub le and
less pe cep ible. Examples o hese could be a i udes, s e eo ypes, cus oms,
e c. By he way, opinions a e o en held p ecisely in his medium.
Condi ionally s able knowledge con ain science knowledge, encyclopedias, some
eligious, cul u al dogmas. So he ac s like o be s o ed in his medium. The
ques ion may a ise, by he way, wha is he di e ence be ween some
ansien and condi ionally s able con aine s i , o example, we a e alking
abou some dogmas and cus oms, and i is as i we would like o see hem
s o ed ei he in one s o e o in ano he .
The equi emen is ha , unlike knowing and naming ma e ial eali y (and doing so
is o en no easy), unde s anding and g ouping he phenomena in he knowledge
en i onmen in ol es much mo e sub le hings. Le 's say wi h educa ion, wi h he
abili y o in luence, wi h he abili y o o m opinions and hold hem o a long ime.
This is he ac o he en i onmen o knowledge, which is doub ul and a he
un ue, based on subjec i e opinion, could sound like his: my god is he only and
main, so he images and cul s c ea ed by o he s o he god ha e no igh o exis .

In o macinė, žinių aplinka: s uk ū a, eikimas
Kalba i likimai / Language and des iny 343
Such a o m o con en ha exis s in he ield o knowledge can be ans e ed
in a s o ehouse […] un il i is con i med, ejec ed, o ein o ced by some hing.
Simila ly, i can be condi ionally s able in a s o ehouse, because i is main ained
he e by a la ge, o en o al poli ical ield o knowledge, a con ol o powe .
Knowledge in he en i onmen can be exp essed in e y speci ic ways in
s o es. Then we say: cul u al news, scien i ic news and so on.
The si ua ion will become clea e when we mo e on o he basic p inciples
o how he in o ma ion, knowledge en i onmen wo ks.
1. c. Func ioning o he knowledge en i onmen
I' e al eady men ioned ha he e a e h ee kinds o phenomena ha make up
he knowledge en i onmen . Usually hey a e in a passi e o m, in pu e
exp ession. They a e ac i a ed when someone akes hese phenomena and
cons uc s knowledge en i onmen s o a ying complexi y and scope.
So we' e come o a poin whe e i u ns ou ha he in o ma ion en i onmen
can be bo h passi e and ac i e. I also u ned ou ha each o us can c ea e
(cons uc ) ou own knowledge en i onmen o join an al eady exis ing one and
become a pa icipan -use o pe haps a […] cons uc o .
One assump ion can be made he e: he passi e o m o knowledge could qui e possibly be called
in o ma ion, and he ac i e o m o in o ma ion is called knowledge. The unc ioning o he
in o ma ion and knowledge en i onmen is no complica ed. All knowledge comes i s as news. I 's he
momen when some hing unknown becomes known. Pe haps ha is why he wo d "knowledge" in
Li huanian is in he passi e o m (you can say "s able", which is a de i a i e o "s able"), while
"knowing" o "knowing" al eady indica es an ac i e s age o ac ion. The e was a ime when he e
we en' a lo o news in li e, and he knowledge, he knowledge en i onmen was p e y s able, s a ic.
Imagine wha a hi een h-cen u y jewel i was. His knowledge en i onmen was a mix u e o a e
ama eu news, communi y li e, and pe haps some o he incomp ehensible knowledge abou some hing
dis an , abou some hing ecen ly smuggled in o he ma ke . I'm no going o ge in o a e y
in e es ing discussion o whe he knowledge exis s in p inciple and is eal, le 's say, back hen, in
hese imes, and in he pas , in old cul u es, le 's say, in yogic philosophy, he e was alk o a ce ain
kai aš apie jas negal oju a ba jų nežinau. Apie kolek y inį žinojimą, kolek y inę sąmonę kalbame
space whe e all knowledge and unde s anding is, you jus ha e o lea n o connec o i . Like adio
wa es, hey exis wi hou ou in e en ion, bu in o de o ha ness hem, we need adio ecei e s. I 's
wo h no ing he e ha he e a e all so s o ques ions ha a ise when we alk abou people,
consciousness, na u e, wo h and wo h cons an ly as he condi ions o li e, he ci cums ances, he
le el o knowledge change. Only in his way can some hing new be ound, ins ead o spinning and spinning
on he same wo n-ou wheel, ied o a s ong chain o knowledge.
LINAS KONTRIMAS
344 Ac a Linguis ica Li huanica LXXXIV This Regula ion shall en e in o o ce on he wen ie h day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
The la e 's knowledge en i onmen , al hough li ing a he same ime, is
unknown, bu will di e . Bu one can guess ha he ci cula ion o news in
such socie ies was no e y in ense.
I so happened ha in mode n socie ies, jou nalis s ha e become la gely
esponsible o he news. Well, hey don' cons uc ha knowledge
hemsel es, bu hey cons uc i and p esen i o he channels o knowledge
dissemina ion. Ve i ied, eliable news abounds. Un il ecen ly, jou nalism was an
impo an gua dian and ul ille o he knowledge en i onmen . This led o a
ai ly limi ed numbe o knowledge b oadcas ing channels. As hey g ow, and i
you include social media, you ha e o say ha he numbe o news channels has
exploded o in ini y, he numbe o news s o ies has exploded. I is impo an o
emphasize ha in o ma ion ha is no based on ac s bu on emo ional con en
and is no necessa ily eliable and e i ied has o en become he dominan o m o news.
In he con ex o he wo ld o in o ma ion and he wo ld o in o ma ion, he i s
hing ha we lea n is ha in o ma ion is news, and hen i becomes opinion and
hen i becomes ac . I he way he knowledge en i onmen wo ks isn'
complica ed, why is i so ha d o igu e ou whe e he knowledge exis s, why is i
ha we ha e such di e en unde s andings o he same hings ha cause us o
change ou in e p e a ions o exis ing knowledge and so on? These ques ions
ela e o o he subjec s […] o he ac o s o he knowledge en i onmen (in
Bou dieu's e m […] agen s) and hei c ea ion, cons uc ion, wea ing […] o whom
i pleases, he ne wo k.
1. d. Knowledge en i onmen ac o s and hei ne wo ks In o ma ion,
knowledge en i onmen ac o s should be named and conside ed all hose who
pa icipa e in he consump ion o news […] opinions […] ac s and cons uc
knowledge en i onmen s o a ying size and complexi y.
The i ial u h will no seem so simple when we look a hose knowledge ac o s
a o ojai, aip i isi žmonės y a žinių aplinkos eikėjai.
and he knowledge ne wo ks ha hey' e unning. I is in his place ha he
g ea es p oblems a ise, disag eemen s, con lic s, ending in wa s, o pe haps
one, he las wa . The wo models gi e a oo simple pic u e: imagine a ci cle, which
we call he knowledge en i onmen . This ci cle is su ounded by a limi ed numbe
o cha ac e s (because any shee will be limi ed) connec ed by wo-sided a ows
o he edge o he ci cle.
In o macinė, žinių aplinka: s uk ū a, eikimas
In his a icle, we' e going o look a some o he mos common misconcep ions
abou business owne s: business owne s, en ep eneu s, en ep eneu s,
business owne s, business owne s, business owne s, business owne s, business
owne s, business owne s, business owne s, business owne s, business owne s,
business owne s, business owne s, business owne s, business owne s. Le 's ill i
up while he e's oom on he pape . The mind is clea : he en i onmen o
knowledge is c ea ed by all he ac o s lis ed and no alling in o one sen ence.
Simila ly, he knowledge en i onmen a ec s he ac o s hemsel es. Why is
ha ? The e's a wo-way a ic h ough he in o ma ion channel o he ield o
knowledge, and when you b oadcas you in o ma ion, you knowledge, in o he
gene al en i onmen , you' e gua an eed o ge back no he same, bu al eady
supplemen ed, eplaced by in o ma ion sp ead by o he ac o s, knowledge.
In o ma ion wa s a e o en los p ecisely because o his wo-dimensional model
o unde s anding. Knowledge con olle s ha e been and will be inclined o keep he
use s o his en i onmen in a wo-dimensional model o as long as possible,
because i is easie and simple o manipula e indi idual o collec i e
consciousness. In eali y, he e is no such hing as a wo-dimensional model. To
unde s and i isually, you need a leas a h ee-dimensional image: imagine ha
he e a e many la ge and smalle do s […] o knowledge and en i onmen al
ac o s in a gian igu e. They all sp ead a ce ain colo o combina ion o colo s a ound hem a web o knowledge. When some o he ac o s come oge he , hei ne wo k is b igh e and bigge (say, ele ision, po al con en , s ong ins i u ional knowledge, b oadly ope a ing company knowledge ne wo k, e c.). Ne e heless, o una ely, and some imes un o una ely, hese ne wo ks canno be seen by e e yone o eached by anyone.
The in o ma ion, knowledge en i onmen could be compa ed o he nigh sky:
unde ce ain condi ions […] a nigh , he b igh es s a , he Sun, mo es ou o
he ield o iew. Then we de elop he o he s a s, he ligh hey emi , he
Moon's halo. The peculia i y o he known en i onmen is ha i has ne e had
and will ne e ha e clea con ou s, bounda ies, i s own change, o he a els o
he cha ac e s in such an en i onmen , can be uncon ollable and uncon ollable.
Ideally so. The eali y is di e en . In eali y, he e is always a s uggle o
con ol o he knowledge en i onmen . Hyb id wa s, ake news hese a e
examples o he wa o domina ion o in o ma ion, knowledge en i onmen .
The p inciples o ac ion will be easie o unde s and by using he analogy o ou
mos com o able e i o y: le 's say you' e si ing com o ably in wo sea s on a
apie izinę e d ę. Įsi aizduokime žmogų, ku is, būdamas bū yje ki ų, y a užė-
ain o bus du ing a ush. O he o he one has as expanses o beau i ul land,
su ounded by an impene able ence. In he pas almos always, now some imes,
such a ac o occupying physical space was a sign o excep ionalism, o ic o y.
LINAS KONTRIMAS
346 Ac a Linguis ica Li huanica LXXXIV In hese imes i may be impo an , bu i
is much mo e impo an […] o con ol he en i onmen o knowledge, o
domina e i and o con ol i s con en , knowledge, opinions, ocabula y. So wha
does ano he a ings compe i ion be ween TV channels mean? I sends he
message ha we' e making an impac , ha we' e wo h ollowing, wo h
wa ching, bu i also sends he message ha we' e in some kind o c ea i e
wo ld o knowledge. Such compe i ion has now been aken o e by elec onic
media, he big po als. The pa e n o beha io o he ac o s in he known
en i onmen is always he same: o ac p imi i e o e y sophis ica ed and o
wan o achie e absolu e domina ion. I is necessa y o con ol no only he
means o dissemina ion o he knowledge en i onmen , bu also i s con en . In
whose hands is he u h, bu i 's be e o decide wha is he u h, he monopoly, ha domina es he in o ma ion, he knowledge en i onmen .
As wi h any speci ic means, a pe son o g oup becomes dominan in he
knowledge en i onmen , he e is a sepa a e and always new s udy, because i
ela es o a speci ic si ua ion, o speci ic people.
We'll ne e ge i ed o doing ha -- igu ing ou and inding ou why and how
he powe cen e s o he knowledge en i onmen a e ib a ing. We can' ge
i ed o doing ha , because we' e social beings, we' e in a g oup, and e e y ime
he g oup changes, one membe o he g oup o he whole g oup, he si ua ion
changes, and i equi es a new in es iga ion. Pe haps ha is why he social
sciences, unlike he na u al sciences, canno aim o explain he mechanisms o
socie y and o eco d hem as p ecisely and in he long e m as he physical o na u al sciences do.
The la e has o do wi h a condi ionally unmo ing, s a ic eali y, whe eas he
social sciences will always encoun e a cons an ly changing en i onmen o
inqui y. I a leas one o i s membe s changes, he whole en i onmen
changes: insigni ican ly i ha pe son's in luence and pa icipa ion has been
weak, and i can change adically i he in luence on he social en i onmen has been g ea .
Since knowledge en i onmen s a e di e en - hey can be pe sonal, amily, iends, p o essional
g oups, s a es, e c. - his and he le el o ac ion will also be di e en . The disappea ance o one
čiau bend i p incipai lieka ie pa ys: pi miausiai žinių aplinkos eikėjai no i
pe son om he s a e's knowledge en i onmen will no cause much change, he impac o such a
disappea ance will be s ong only o he pe son himsel , his ela i es. Bu he wi hd awal o his
p ominen poli ician, a powe ul ule o a se an , can adically al e he knowledge en i onmen .
An elemen a y example o such a pe o mance is elec ions, when changing ac o s almos ake on a
new ole in c ea ing an en i onmen o poli ical knowledge. I will always be di e en , despi e ou
willingness o gi e in o he illusion ha e e y hing is he same, ha no hing changes, ha he
ac o s unde s and, bu he e y en i onmen o poli ical knowledge will wo k in such a way ha
we will be able o see he ac ions, he common p inciples, he ules. Bu i 's like I said, i 's an illusion.
The in o ma ion en i onmen is cons an ly changing, and ou hinking, ou ela ionship wi h he
changing knowledge en i onmen , has o change. Wha we ha e o lea n is o be able o cons an ly
adap o changing social en i onmen s, and in my discussion o he cons an ly changing en i onmen o knowledge, we ha e o be able o swim and swim wi h his in e es ing ocean.