S aipsniai / A icles 105
LORETA VAIČIULYTĖ-SEMĖNIENĖ
Lie u ių kalbos ins i u as
Resea ch a eas include mo phosyn ax, ypology,
alency, and seman ics.
Human cha ac e is ics
The concep o PAGAL
TAPATUS, -I and JO VEDINIUS I'm going o ake a look a his.
The wo k o Li huania
In he case o ad e ising
Concep o Human Iden i y on he Basis o
apa us, -i and I s De i a i es in Con empo a y
Li huanian Opinion Jou nalism
ANO AcI jA
Šio s aipsnio objek as – žmogaus apa ybė būd a džio apa us, -i, jo eiksmažodinių i
on he basis o he names o objec s. The s uc u al app oach o meaning is he e combined
wi h he cogni i e one. Based on he ma e ial o he cu en Li huanian language ex book
(DLKT), he concep o human iden i y is discussed. The s udy showed ha acco ding o he
alen ine ac an s and p edica es o he wo ds in ques ion, he ac an s o which hey
hemsel es a e, he iden i y o man […] is a peculia whole o he pe son, el , pe cei ed and (o )
c ea ed om bi h acco ding o duali y: as a close ela ionship o man o each o he wi h he
pa icles […] na u al esp. non-na u al, di ine o ea hly […] iden i ies. In e ms o ime, he
na u al iden i y is mo e cons an han he non-na u al one. The a ia ion associa ed wi h he
di e en ial exp ession is in he o m o iden ical o iden ical.
ESMINIAI WORDS: he adjec i e apa us, -i, he e b, he concep , he s uc u al seman ics.
NO AN A IO N is no applicable
The a icle cen e s on human iden i y based on he adjec i e apa us, -i, i s e bal and nominal
de i a i es. I combines he s uc u al app oach o meaning wi h he cogni i e one. By
e e ing o he da a o opinion jou nalism kep in he Co pus o Con empo a y Li huanian
Language (CCLL), he a icle elabo a es on he concep o human iden i y. The small g oup o
LORETA VAIČIULYTĖ-SEMĖNIENĖ
106 Ac a Linguis ica Li huanica LXXIX pe son which is sensed, pe cei ed and/o c ea ed on he
s udy e ealed ha based on he alency ac an s o he wo ds unde discussion and he
p edica es whose ac an s hey hemsel es a e, human iden i y is a peculia en i e y o he
basis o duali y igh om bi h: as he pe sons close ela ionship wi h he pa ial inhe en o
non-inhe en , hea enly o ea hly iden i y. F om a empo al pe spec i e, inhe en iden i y is
mo e s able han non-inhe en . Va iabili y is associa ed wi h exp ession by di e en o ms o
a e apa us and apa in i(s).
KEYWORDS: adjec i e apa us, de i a i e, concep , s uc u al seman ics.
1. ĮVADAS. TEORINĖS NUOSTATOS
Pas a ąjį dešim me į madinga kalbė i apie apa ybę. Ši ema y inė a is o-
ioso iniu, sociologiniu, iloso iniu, socialiniu, kul ū iniu i ki ais aspek ais ne-
Li huanian au ho s, all o whom would be con using and ul ima ely inaccu a e o summa ize
he e (in e alia, Mo kūnienė, ed., 2012; Ma ony ė, Mo ke ičius, 2013; Ruba ičius, 2014; G igas, 2016
and widely ci ed li e a u e). In ecen yea s, iden i y has also ecei ed he a en ion o
linguis s: i has been examined by sociolinguis ics (Ramonienė, ed., 2016), e hnolinguis ics
(Ru ko ska, Sme ona, Sme onienė)
2017) in i s aspec s.
Romuald G igas says ha […]sel [...] I can only know, unde s and by communica ing
wi h my ela i es, colleagues, collabo a o s, in gene al wi h he wo ld a ound me.
[...] Tha 's how you a e wi h he na ion. [...] i is bo n, shaped, es ablished, deg aded
and disappea s only in ela ion o he o he (G igas 2016: 18). O , as he In e ne
websi e be na dinai.l w o e in Oc obe 2005: "A pe son's iden i y is de e mined
no only by how hey pe cei e hemsel es bu also by how o he s pe cei e hem.
Iden i y is mul i ace ed and complex. Someone has o mula ed ha we ha e
se e al laye s o iden i y […] we a e like onions[…].
Išnag inėję aš uonių e ybių pa adinimų seman iką emdamiesi kogni y-
inės e noling is ikos p incipais, K is ina Ru ko ska, Ma ius Sme ona i I e-
Sme onienė (2017) allows o "know" Li huanian iden i y. The au ho s o he monog aph,
based on he e ined me hodology o he linguis ic ideo wo ld by Je zio Ba miński and
his eam (p. 29 […] 35), analyzed he concep s UGNIS, VANDUO, NAMAI, ŠEIMA, DARBAS,
EUROpA, LAISVė and GARBė, and came o he conclusion ha he de ec ion and isola ion
o he sphe e o he concep wi h a hie a chical s uc u e con ibu es o he
sel -de ini ion and sel -pe cep ion o he indi idual as a whole. I u ned ou ha he
changing Li huanian alues hey discussed 1 a e ci ed acco ding o he publicis ic
ma e ial p o ided in he ex o he cu en Li huanian language.
A icles A icle 107 The alue o he wi e, he alue o language, he bond o lo e o he a he […]
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
labai susijusios su e niškumu, senąja bal iška kul ū a, „o ai sie ina su aukš u sa-
(p. 259). Lo e a Vilkienė, who ea s iden i y as a con inuous sea ch o sel -de e mina ion and
sel -p ese a ion p ocesses o he indi idual (Ramonienė, ed., 135, also see he li e a u e ci ed
he e), examines he issues o e hnic, linguis ic and cul u al iden i y o Li huanians li ing ab oad,
pe sons o Li huanian o igin and emig an s, he connec ions be ween he Li huanian language and
he iden i y o emig an s, and he ole o he Li huanian language in hei pe cep ion o e hnic
iden i y (p. 117-185). The au ho claims ha "language o Li huanians is a signi ican indica o o
e hnic iden i y" (p. 118, see also p. 128129, 132, 152) and, c. In o he wo ds, e hnic iden i y is mos
p onounced and bes e ealed h ough he language, he cen e o iden i y (Buchol z, Hall 2006: 369),
kaip ašo Simas Ka aliūnas (1997: 163), a lieka apa inamąją- ienijamąją unk-
and hose unde conside a ion on he o he hand, […]need o ecognize ha he li ing iew ha one
can be Li huanian wi hou knowing Li huanian[…] (p. 132). The o he ela ionship, acco ding o L.
esmės su lie u ių kalba aki aizdžiai apa inasi (Ramonienė, ed., 2015: 152).
Vilkienė, is a mo e emo ional a he han a e i o ial ela ionship wi h a (p. 132). he cul u al
iden i y o Li huanians, pe sons o Li huanian o igin and emig an s li ing ab oad is hyb id o one
ie a – Lie u a, ku i e ninei emig an o apa ybei y a „nelabai s a bi“ (p. 125),
iksliau sakan , „ yks a e ninės apa ybės „iš ie inimo“ p ocesas, nes su Lie u-
deg ee o ano he , bu i has a s ong pa o Li huanian; alued Li huanian cul u al peculia i y […]
language, his o y, symbols and so on. (p. 184). In his a icle, human iden i y is iewed om he
pe spec i e o s uc u al seman ics, mo e p ecisely, he s uc u al app oach o meaning is
combined wi h cogni i e. Human iden i y, as a as we know, has no been discussed in his way. I is
belie ed ha "s uc u al meaning is explici cogni i e meaning" (Jakai ienė 1988: 58; see Jakai ienė
2010: 56; Guda ičius 2011: 117). The s udy o he ela ionship be ween wo ds and he in o ma ion hey
con ey, i.e. wha o how he concep o human iden i y is e balized, as concep ual in o ma ion,
hinking con en , and s a egy change in he consciousness o language use s (e.g. Jakai ienė 1988:
42-43, 57-94, 2010: 17-18, 45-46, 50). On i s basis, we can speak o he so-called wo ld iew o language2 as
he unde s anding o he con en cap u ed in he elemen s o language, a ce ain in e p e a ion o
eali y in language (see mo e widely Guda ičius 2007: 10; 2009: 1117, Ru ko ska, Sme ona, Sme onienė
2017: 2022, 29 and he li e a u e ci ed he e)3. 3 The concep o e hnolinguis ic concep is also based
on, o example, he wo ks o Yu i S epano (S epano 1997), Valen in Maslo (Maslo a 2001), S e lana
Te -Minaso a (Te -Minaso a 2000), Algi do Ruškio (2011), Regina K ašy ė and Sil ia Papau ėly ė (2013),
Sil ia Papau ė Ju ė (2013) and Nedogai is (2015) (see also he ci ed li e a u e).
2 Plg. Ru ko skos, Sme onos, Sme onienės (2017: 22) a ojamą e miną pasaulio aizdas kalboje.
LORETA VAIČIULYTĖ-SEMĖNIENĖ
108 Ac a Linguis ica Li huanica LXXIX The objec o his s udy is […] ecip ocal
iden i ies, i.e. and i s e bs (iden i y, iden i y, iden i y, iden i y) and nouns (iden i y,
iden i y) o di e en o ms, a leas one o which is explici ly o implici ly used as a
pe son o a g oup o people, e.g. The king is loyal o he s a e. The pe son begins o
iden i y wi h he communi y. The se ies has a he apeu ic e ec and e lec s a
na ion's iden i y, mo e p ecisely, wha i ends o iden i y i sel wi h. The aim is o
de ine he concep o human iden i y as a wo ld s uc u e, which is ac ualized (made
isible) by he men al s uc u e o human iden i y as pa o he concep o iden i y.
aizdžio žmogaus sąmonėje dalį, am ik ą su okimo būdą. Keliamas klausimas,
kaip a osenoje6 pe ap a iamus žodžius i jų alen inius ak an us, . y. o malią
Išsikel i okie užda iniai: nep e enduojan į išsamią li e a ū os apž algą, mi-
nė i, kas būdingiausia publicis ikai (ž . 2 sky ių), kaip būd a dis apa us, -i i
i s Vedas a e de ined in dic iona ies, desc ibed in g amma ical wo ks (see Chap e
išanalizuo i ap a iamus žodžius minimaliuose publicis ikos agmen uose, . y.
3), in he dic iona y, and on he basis o analysis o de e mine how he image o
human iden i y is sp ead […] a concep ha exis s in he consciousness o
con empo a y Li huanian speake s (see Chap e 5). A pe son's iden i y is de ined
induc i ely. The heo e ical s a ing poin is he iew o s uc u al linguis s ha
language is a s uc u ed sys em o seman ic elemen s embedded in he minds o
he speake s o ha language, whe e hose elemen s a e desc ibed h ough hei
ela ionships o each o he , i.e. i is no he assignmen o […] x and […] y […]
elemen s ha is impo an , bu he ela ionship be ween hem (Hjelmsle 1995: 36
[…]; G eimas 2005: 51; 2005: 50). The analysis is based on he conc e e ( om)
exp ession o he language in he sen ence […] in he minimum (kon) ex . Fo
example, in he sen ence "The king is equal o he kingdom" he e a e ou signi ican elemen s. E aldas Jakai ienė (2010: 32 ) uses he e m o he p edica e.
5
Fo mo e in o ma ion on he meaning, concep , concep and meaning o he e ms and hei
ičius 2007: 14–23, 2011; plg. Jakai ienė 2010: 46–48.
6 Plg.: „Žmogaus egzis encija y a apa i jo unkcijai kokiame no s sakinyje. Šis a ian as susilieja
in e ela ions, see Gudasu is he whole o mode ni y and pos mode ni y, whe e he uni e se is
iden ical o he discou ses ha desc ibe i . Such s a emen s a e a consequence o he asse ion
ha no only he uni e se bu also man is ma e ial, made up o pa s o hings, so i can be made up
di e en ly, ega dless o he discou se, and e en acco ding o he desc ip ions agains man" (Mick 2012: 306).
7 Plg.: The e m-objec i sel has no meaning. The meaning p esupposes he exis ence o a
ela ionship: he ela ionship be ween he e ms is a necessa y condi ion o he meaning (G eimas
2005: 47). Cogni i e seman ics s udies he ela ionship be ween expe ience, embodied cogni ion, and
language. The meaning o he wo d is a men al cons uc (Taylo 2006: 569).
A icles 109 and 109 a e ela ed in opposi ion: di e en o ms o nouns, kings, s a es
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
a e ela ed o iden ical ones (as ac an s s. p edica es); The wo d king is associa ed
wi h he s a e (subjec s. objec ). Mo e speci ically, he meaning o he p edica e
iden ical becomes clea nex o he o he lexemes […] nouns o he ac o ma king: in
his case he lexemes king and s a e condi ionally […]whe e[…], o he wise, upda es,
he con en o he iden ical (mo e gene ally […] en e s he iden i y)9. Acco ding o
he composi ional p inciple, compound exp essions, as he meaning o a concep , a e
isumos eikšmė apib ėžiama jos sudedamųjų dalių eikšmių pag indu10. S uk-
condi ionally ela ed o he ela ionship be ween he pa and he whole. Fi s o all,
ji e balizuoja am ik us kin ančius men alinio u inio elemen us.
i is conside ed ha he iden ical, -i and i s de i a i es would be used a he
sen ence le el, i.e. ha hey hemsel es would go o he p edica e ( apa us, (susi)
iden i ying) o ha hey would be one o he p edica es o he alen ine's ac an s
( o p ese e hei iden i y). As men ioned, a en ion is d awn o he ac ha a
bū ų pasakomas žmogų a ba žmonių g upę žyminčiu žodžiu, i analizuojama
an ojo ak an o leksinė aiška – nus a oma, kas juo pasakoma. Žiū ima, su ko-
leas one o he essen ial iden i ies, -i o i s edic ac an s, is used as a p edica e o
he daik a a dine iden i ies, -i ediniai, i.e. which o m o he e b b anduol in cases
whe e he iden i ies, -i edinys go no o he p edica e, bu o he ac an . The
ques ion o whe he a pe son (x) is iden ical o y, a pe son iden i ies wi h y,
pe cei es a pe son's iden i y, e c., and seeks an answe o he ques ion o wha is
he endency o he con en o a pe son's iden i y o be seen a he le el o a sen ence in he cu en Li huanian language.
The main me hod o s udy used is desc ip i e analy ical, g amma ical and
seman ic analysis.
The s udy o he p esen -day Li huanian ocabula y is based on examples collec ed om he Compu e
Linguis ics Cen e o Vy au as Magnus Uni e si y 9 […]The meaning o mos p edica e wo ds is clea
only in bina y o plu al conjunc ions[…] (Jakai ienė 2010: 51). Fo mo e on his subjec , see C use (2001: 16).
This is a lis o ai po s in F ance, so ed by loca ion. The plg. The concep o kinship used by Louis
Hjelmsle : "This kinship is he o ce o a ac ion by which a ce ain o m a ac s a ce ain
subs ance". i exis s on bo h he plane o exp ession and he plane o con en (Vykyp[…]l 2005: 18). 10 Plg.:
[…]The basis o he concep o s uc u al meaning is he knowledge o he use s o he language abou
he sys ema ic ela ionships o wo ds and he ules and no ms o hei use in he ex . [...] The s udy o
he ela ionship be ween wo ds is he p ocedu e ha allows us o look a he meaning and explain
ce ain small seman ic elemen s ha make up he wo d. This is why he meaning o a s uc u al aspec
can be de ined as an o ganized (i.e. a anged in a ce ain way) se o seman ic elemen s (Jakai ienė 2010:
56). 11 […]I is no e en en i ely co ec o speak o hei in e ac ion [meaning and concep s o he
wo d] because in e ac ion would imply a ce ain sepa a eness. Appa en ly, we a e dealing he e wi h a
phenomenon ha , al hough e y complex, has wo o ms o emana ion: a mo e supe icial […] meaning o
he wo d and a mo e p o ound, mo e a ied […] cogni i e concep . Gene ically, i is possible o ecognize
he p imacy o he concep om he poin o iew o he meaning o he wo d (Guda ičius 2007: 18; see also Jakai ienė 1988: 57 […] 58).
12 […]Only ends can be used o assess he language's alue, which is cons an ly changing and
he e o e e y di icul o de e mine (de ine)[…] (Vykyp[…]l 2005: 20).

LORETA VAIČIULYTĖ-SEMĖNIENĖ
110 Ac a Linguis ica Li huanica LXXIX
suda y o Daba inės lie u ių kalbos eks yno ( oliau – DLKT). Nuo 1992 m. iki
The bulk o he DLKT p oduced oday consis s o w i en, o en edi ed, ex s o
di e en gen es: jou nalis ic, ic ion, non- ic ion o adminis a i e li e a u e,
language ex s. Some o hem a e e nacula . The e a e ob iously ewe
examples o DLKT p o e bs. Publica ions accoun o 63.8% o all con en . The
analysis included a sample o 1,000 publica ions ha con ained he wo ds in
ques ion. The minimum sen ence con ex (300 cha ac e s acco ding o he line
wid h o he DLKT conco dance) shall also be aken in o accoun whe e necessa y.
2. KODĖL PUBLICISTIKA
Publicis ika šal iniu pasi ink a ne ik dėl o, kad ji suda o didžiąją DLKT da-
lį, be i dėl sa o „kaip a pininkės“ (plg.: Bi inienė 2007: 17; Župe ka 1983:
108) ypa ybių.
T adiciškai apie publicis iką kalbama nag inėjan s ilis iką – unkcinius s i-
The Commission he e o e concludes ha he aid is compa ible wi h he in e nal
ma ke wi hin he meaning o A icle 107 (3) (c) o he T ea y. In addi ion o he
use o he language and he main unc ions o he language, he publishing s yle is
di ided alongside he e e yday household (šnekamosios kalbos), he o icial
subjec , he scien i ic and a is ic ic ion (Pikčilingis 1971: 286 ) o alongside he scien i ic, adminis a i e, household (šnekamojo, acco ding o Župe ką 2012: 91) and he a is ic
The Commission's p oposal o a di ec i e on he p o ec ion o wo ke s om he isks ela ed o exposu e o ca cinogens a wo k is based on he p inciple o equal ea men o men and women.
Kazimie Zupe ka (1983: 99, 101, 108; plg. 2012: 79) speaks o he ac ha he wo mos p ominen
pos ilius […] he jou nalis ic s yle16 (w i ing) and he publicis s yle con aining he o a o ical s yle
[…] a e he a is ic and he non-a is ic (pa . esp.) s yles, o he supe e ic language, in a
ela ionship, mo e p ecisely, he nea es non-a is ic s yle (Zupe ka 2012: 13 Plg.: […]Sakinis is he
basic objec , Seman ika[…] (S epano : 4, quo ed om Jakai ien 2010: 42).
14 […]Func ional s yle […] is a his o ically o med a ia ion o he common language, whose s ylis ic
cha ac e is ics and language ools de e mine he scope, con en and unc ions o he use o he
language[…] (Župe ka 2012: 78; how di e en opinions plg. Zupe ka 1983: 12, 99; Pikčilingis 1971: 277; Gai enis,
67; Amb azas 1999: 204). „Funkcinis s ilius y a am ik i kolek y inėje sąmonėje įsi i inę, įsi-
Keinys 1990: consciousness o he language's consump ion endencies, guidelines, a ai ly abs ac
o ė a siskleidžia į am ik ą s ilių o ien uo ame eks e“ (Bi inienė 2007: 10).
15 Apie kalbos unkcijas, jų sky imo k i e ijus, skaičių, a pusa io p iklausomybę plačiau ž . Ka a-
model, and he whole ange o language exp essions 1997: 113 […] 175 and he li e a u e ci ed he e. On
his subjec , see p. Zupe ka 1983: 99 […] 100; 2012: 79, Ma cinke ičienė 2008: 33 […] 77 and he li e a u e ci ed
he e. 16 The jou nalis ic gen es a e in o ma ion, a icle, column, epo , summa y and so on. The e a e
also in e media e gen es, scien i ic jou nalism (Župe ka 1983: 101 , see also p. 108). The gen es classi ied
by publicis s, hei ypology, classi ica ion c i e ia, e c. This Decision shall en e in o o ce on he day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
S aipsniai / A icles 111
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
79). „Ski ingai nuo dalykinių s ilių (mokslinio i adminis acinio), būdingas
The hallma k o jou nalism is subjec i e e alua ion. Thus, he jou nalis ic ex [...]
is like a c oss oads be ween he hema ic and he a is ic s yle […] (Župe ka 1983:
108; plg.: Župe ka 2012: 87; Bi inienė 2007: 24; Ma cinke ičienė 2008: 91[…]92). The s yle o
speech, which aims no only o s a e he ac s, bu also o con ey hem
app op ia ely, o con ince he eade , is cha ac e ized by communica i e and
exp essi e (Župe ka 1983: 108), o , in o he wo ds, by he unc ion o epo ing
(cu en in o ma ion) and a ec ing (agi a ion and exp ession). Aud onė Bi inienė
unde s ands he publicis s yle mo e na owly as a pe iodical ( ime-w i ing,
jou nals) and claims ha he pu pose o he i s publicis is o e lec he li e o
socie y ( ix ac s, e en s) and only hen o ac and manage i . O , as G ace And us
de Laguna (1927) quo es S. Ka aliunas, " alk is an impo an way o implemen ing
people's coope a ion. [...] people do no speak jus o calm hei eelings, o pou
ou hei hea s o o exp ess hei opinion, bu o a ouse he eac ion o
pa ne s, companions and o in luence a i udes, iews and ac ions" (Ka aliūnas
„In e akcijos bei komunikacijos esama i a p okių žmonių, ku ie iesiogiai nie-
kad nesusidū ė i nesusidu ia, be ienas ki ą eikia pe sudė ingą isuomeninių
1997: 108). a sys em enabled by he ansmission o messages by echnical means o
communica ion be ween ins i u ions o e a dis ance. This ype o in e ac ion and
communica ion exis s, o example, [...] be ween he au ho o he a icle and he
b oad eade ship o he newspape o which he au ho communica es his opinion"
(p. 96; see Bi inienė 2007: 1218). Finally, […]when he ansmission o in o ma ion, i s
ci cula ion in socie y is conside ed communica ion, i is communica ion in he
psychosocial sense ha ul ima ely, appa en ly, is he change and egula ion o
people's beha iou […] (Ka aliūnas 1997: 107). So, om wha has been said b ie ly, i
becomes clea ha he pu pose o he ex s a ibu ed o publicis s is o in o m,
u i paklus i ad esan o į aigai, pe im i jo požiū į į ik o ės eiškinius“ (Bi inie-
nė 2007: 20). Bū en okie „be aliai“, mokan ys skai y i i ašy i, be nek i iški,
„suda o daugiau kaip pusę klausy ojų a skai y ojų“.
e alua e and (wi h) o m he opinion o he majo i y o eade s, o he public. In
iew o his, i can p obably be assumed ha he concep o human iden i y seen in
he publica ions o he DLKT co esponds o is simila o he in e p e a ion o
iden i y ha many o ou […] ac i e eade s […] ha e in hei minds.
17 See also Zupe ka 2012: 79, 87, 97; see also Pikčilingis 1971: 307; Ma cinke ičienė 2008:
34[…]35, 53 . This is he i s ime ha his has happened. 18 […]I is no wha people hink ha ma e s, bu how hey should hink[…] (Bi inienė 2007: 12).
LORETA VAIČIULYTĖ-SEMĖNIENĖ
112 Ac a Linguis ica Li huanica LXXIX 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.
3. Bud a džijus Tapa as, -I and his amily
APIBRĖŽTYS ŽODYNUOSE IR GRAMA-
The wo k o TIKOS
In o de o de ail he iden i y, -i and i s Vedic con en and keeping in mind ha in he
bend oji žodžio eikšmė su okiama in ui y iai i y a abs akcija (Ka aliūnas
1997: 277–278), s a bu apž elg i, kaip kalbamieji žodžiai eikiami žodynuose.
G ea Li huanian Language Dic iona y (LKŽ) he adjec i e iden i y, -i is in e p e ed as
'iden ical', 'equal' (see sen ence 1[…]2), in he Mode n Li huanian Language Dic iona y
(DLKŽ) […] iden ical19[…], 'equal21[…]. Sepa a ely, he noun iden i y is associa ed wi h
he noun iden i y as he knowledge o he la e , and he adjec i e iden i y is he e
de ined as ha ing wo meanings, one o which is […]objec i e equali y[…]22 o onesel o
o ano he objec , equali y, uni o mi y[…]23[…] in his a icle. The adjec i e iden i y o
he p e ix -um abs ac iden i y is gi en in he lexicog aphic a icle apa us, -i, and
he iden i y […] sepa a ely as […] apa umas[…]. The noun e b o iden i y LKŽ is de ined
as ‘ o ind, o iden i y, DLKŽ is ‘ o ind. I is impo an o no e ha he e m
"subjec " is used he e o e e o a pe son who pe cei es some hing as ha ing
ce ain cha ac e is ics (c . DLKJ 24), which implies a subjec as a pe cei e (c . DLKJ
25). E e yone hinks he is wise (see Sližienė 1994: 370). In his con ex , he cons uc ion
gi en by he DLKT ha "We iden i y ou sel es wi h he he oes, we iden i y he whole
na ion" can be ansla ed as "We conside ou sel es o be iden ical wi h he he oes
and he whole na ion" o "We conside ou sel es o be iden ical wi h he he oes and
he whole na ion o be iden ical wi h hem" (see Sližienė 2004: 297).
Valen ingumo pag indu (Sližienė 1994: 15–57; plg. Jakai ienė 2010: 65–71)
he wo ds unde discussion, which, acco ding o he a o emen ioned
lexicological de ini ion, all wi hin 19 Pg. The same, he same show. in o. […] he
same as he o he . 20 Plg. o he I 's he same, i 's he same, i 's he same. 21
Plg. o he DLKŽe: equal, -i […] 2. wi h common ea u es, he same. is equal o
22 Plg. DLKŽe: lygus, -i – 2. okio pa didumo, pla umo, ge umo i pan., ienodas: Jis su manimi
23 See also LK: he same, -a […] 1. ha ing almos o exac ly he same p ope ies, he same: he
same all le Rdn.
24 Plg. o he LK: o hold […] . 20. wha o ha e wi h whom: how you ook me J. Jabl. BLKZ: hold he […]
4. (who) o hink, o acknowledge as someone o some hing: We conside each o he b o he s. 25
[…]Pe cep i e […] is he unc ion o expe iencing a men al s a e cha ac e is ic o li ing beings who
pe cei e hings in eali y, who ha e a ce ain a i ude owa ds hem, who eac o hem
psychologically[…] (Sližienė 1994: 20 […]21).
In he case o he h ee-dimensional ela ionships be ween objec s, hey a e called
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
" iple-dimensional," " iple-dimensional," " iple-dimensional," " iple-dimensional,"
" iple-dimensional," " iple-dimensional," " iple-dimensional," " iple-dimensional,"
as27, ku ias sakinyje užima am ik os eikšmės žodžiai bei jų o mos.
Būd a dis apa us, -i i jo ediniai ( apa in is, apa ybė) y a leksiniai (in-
" iple-dimensional," " iple-dimensional," " iple-dimensional," " iple-dimensional,"
a p mažų mažiausiai d iejų si uacijos daly ių (angl. mu uan ) – x i y. Inhe en-
" iple-dimensional," " iple-dimensional," " iple-dimensional" and
" iple-dimensional." I is usually in e se: i i is said ha x is iden ical o y, hen y is
iden ical o x. In addi ion o such ypically symme ical (e.g. We iden i y i s and
o emos wi h ou own people DLKT), i is mo e di icul o gi e up he in e sion […]
less symme ical29 (e.g. semi-symme ic, quasi-symme ical,
some imes-symme ical) cases. We iden i y wi h ou his o y, bu his o y iden i ies
wi h us. The symme y is g adual. In he case in ques ion, he in e se symme y is
ela ed o he iden i y o he e b in meaning, implying a li ing subjec […] a pe son.
In o he wo ds, using di e en o ms o iden i ica ion o iden i ica ion, he
e e ence poin can be a pe son, e.g. Only in his case can we alk abou he pu pose
o human iden i ica ion wi h a pa icula na ion and i s cul u e, bu we can also alk
abou cul u al iden i ica ion wi h a pe son.
In he selec ed e e ence poin , he same mu ual ac ion pa icipan (x) […] he
si ua ion) daly ius galima pasaky i ski ingai: a ski ai a ba kaip isumą. Toliau
pa eikiamame 1 sakinyje a skai os ašku pasi enkamas a ski as a pusa io si u-
subjec is he king o we in 2 sen ences, and he sum o he pa icipan s […] he
si ua ion (x and y) in 3[…] 4 sen ences, which is said in he plu al o m o he noun.
13 indi iduals o a g oup o people (one o a g oup) pa icipa e in a mu ually meaning ul si ua ion in
sen ences, 49 in sen ences […] objec s. In o he wo ds, in he opinion o 26 Dalí Teko ényi (1990: 74), he
o m o he wo d 'papa' means he ela ion o equali y be ween hings. 27 Excep whe e he wo ds in
ques ion a e used in he plu al; hen hey a e one-sided o wo-sided (see sen ence 3).
28 Plg. o he : Lexical ecip ocals (also called allelic p edica es) can be de ined as p edica es ha
exp ess a mu ual con igu a ion by hemsel es, wi hou necessa y g amma ical ma king. They consis o
seman ically es ic ed se o p edica es whose meanings gene ally all in o he class o social ac i-
ons and ela ions ('ma y', 'qua el', ' iend'), spa ial ela ions ('adjoin', 'nex o'), and ela ions o
a (non-) iden i y ('same as', 'di e en om', ' esemble') (Haspelma h 2007: 2090). 29 See also A
non-symme ical ela ion becomes a ela ion ha has a leas one asymme ical ins ance (Pa ee 2008:
4). Fo example, "he said hello" implies ha he said hello o he o she said hello o him, bu no necessa ily
he o he way a ound, i.e. i she said hello o him, he didn' necessa ily say hello o he . 30 […]Mu ual
si ua ions a e a ely ully symme ic[…] (Haspelma h 2007: 2088; simila opinion also see Knjaze 2007: 116 ).
Fo mo e in o ma ion on he g adual symme y o allele p edica es, see. Pa y 2008.
LORETA VAIČIULYTĖ-SEMĖNIENĖ
120 Ac a Linguis ica Li huanica LXXIX 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.
39) Naujausioje knygoje sa e apa inu daugmaž su pasaulio pa i ies
as a human being.
40) The w i e he sel also clea ly iden i ies he main cha ac e wi h he sel :
"I" is Lisa. Like he , a peasan 's child, I could eely oam in na u e. I' e always
iden i ied mysel wi h Odysseus. A compila ion o he capi alis wo ld. 43) He
lio keliau ojas, ku is, galų gale, sug įž a namo... G aikas!
42) Bijau susi apa in i su kokiu no s ma ksis iniu p opagandis u (šypsosi
iden i ied himsel in he image wi h he p isone s o he pola nigh , and om
his a ose an ecs a ic g a i ude o e e y sun ise and e e y b ead s eam. 44)
I since ely appeal o all hose who a e s ill su e ing om lep osy oday: hey
now ha e a a he , Damjan, who, e en be o e his illness, o en iden i ied
himsel wi h he pa ien s, saying, "We lepe s". 45) Holding babies in hei hands
like a odka glass (p o o ype o he mo he An is […] alcoholic). I is no
su p ising ha gi ls do no wan o be like hem and iden i y wi h he igh e s,
whe eas boys a e a aid o such mul i-child bullies.
46) Adolescen s a e en husias ic ace s, p isone s, pilo s, all-powe ul, so ce e s, in incible
igh e s, hey iden i y hemsel es wi h hese cha ac e s. Doc o s wa n ha his is p ecisely
he eason why young people a e so ond o d i ing ca s. F om wha has been said abou
sen ences 31-46, i is clea ha he o he , o ming he dependen pa o laye o human iden i y,
is no he eal I, bu he sel -c ea ed pe son wi h whom one iden i ies. Wha is he "sel " o man,
and wha is he " eal" o "pe manen " o "pe manen " in his iden i y? Human iden i y is de ined
in he DLKT publica ions acco ding o he na u al duali y (spi i o body): i is de ined in o he
inne o ou e (see sen ences 47[…]49), as well as by gende (see sen ences 50[…]51), age (see
sen ences 52[…]54). The inne , o inhe en , pa o a pe son's iden i y is no unde s ood by he i e
basic senses. I we ag ee ha , as s a ed in sen ence 48, wha we a e is a e lec ion o he
spi i ual ene gy ha is in us and is he mos pe manen pa o human iden i y, hen he mo e
pe cep ible, o mo e ex e nal, pa o a pe son's iden i y can be conside ed less inhe en […] mo e
kine ic o kines he ic. A pe son has an inne and ou e iden i y by na u e, i.e. by bi h. In any case,
he concep o he unchanging subs ance o he indi idual can be pe ec ly econciled wi h he
change o p ope ies: i is wha emains in he indi idual, changing i s p ope ies. [...] E en oday,
wha emains o he indi idual, changing i s p ope ies […] human subs ance […] is called he soul.
The soul is he i al p inciple […] ha which o ganizes he li ing o ganism in o a whole. The pa s o
he whole can change.

S aipsniai / A icles 121
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
he iden i y. A pe son's inhe en iden i y is he iden i y c ea ed by he pe son
himsel (illusions, d eams, e c.) and (o ) c ea ed by o he s (illusion, mask, label, e c.)
(see sen ences 55[…]56, also see sen ences 36[…]41; Joseph 2004: 4). The sel -c ea ed
pa o iden i y is wha a pe son (doesn' ) wan o (can' ) become, i.e. a possible
laye o human iden i y40. In o he wo ds, he pa s o a possible iden i y can
become a eal human iden i y, i.e. The images (wha a pe son wan s, d eams o being)
mo i a e his beha io , goals, e c. and can become some hing ha "I" becomes jus
ik uoju a ik esniu Aš ( ai, ką žmogus su okia sa yje kaip labiau inhe en iška).
Galimosios apa ybės y a kin ančios.
47) Vienas mano mėgs amas mąs y ojas „susili a imu“ pa adino būseną, kai
[žmogaus] d asia isiškai susi apa ina su kūnu, dažniausiai – se gan-
čiu i kenčiančiu kūnu. Kiek ienam pažįs amas jausmas, kai isas žmogiš-
a pain ul kidney. Wha we a e is a e lec ion o he spi i ual ene gy wi hin us. 49)
Looking a he o he side o he […]a[…], we see ha when we ea , when we a e e y
hung y, we comple ely iden i y ou sel es wi h he body we eel, when we a e ang y
wi h some hing […] we eel ha we a e jus a bunch o chole ic emo ions, acqui ed
in he scien i ic li e a u e […] we iden i y ou sel es wi h eason. Which o hese
di e en sides is he eal me?
50) In such amilies, eenage s g ow up con used, wi hou clea sel -help
guidelines, wi hou a close pe son wi h whom hey can iden i y hemsel es and
hei gende ...
51) Nijolė A bačiauskienė: Women and men a e equal, bu no iden ical. The
di e ence be ween he wo is ha no ma e how b illian a pe son may be,
a a younge age hey canno be compa ed o an olde pe son. 53) And he eal
look will appea ; I'll be somewhe e I i mly belie e i 's some hing else. Maybe
e en pa ially iden ical o mysel , a 20-yea -old, say. Bu i didn' make any
apa us likau. Ne sau, penkiamečiui. Asmuo nieku nedingo, ienokia a
di e ence. I'm he same. Fi e o hi y. I 's ha d o do.
54) Taip aikas mokosi a i ol i. Mamai i gi uo me u eikia ši o moky is. Ji u i
bū i šiek ik b andesnė negu aikas. Jei ji pe nelyg su juo susi apa ino, jai
55) Fo eign soap ope as and people huddled a ound hem, ying o iden i y hemsel es wi h he
sal y, beau i ully colo ed illusions, and la e elling i ial ales o "lo e" and "ha e", "happiness"
and "unhappiness". Bu he o ganizing p inciple will emain he same: such a e he quali ies o he
human indi idual and his souls. in eligion […] he immo al imma e ial human p inciple ha connec s
dialek ika“ (Aleksand a ičius 2012: 216).
40 Plačiau apie ik asis esp. galimasis aš-pa s samp a ą psichologiniu, psichosocialiniu aspek u ž .
Ma kus, Nu ius 1986, Oos e wegel, Oppenheime 1993 i en ci uojamą li e a ū ą.
LORETA VAIČIULYTĖ-SEMĖNIENĖ
122 Ac a Linguis ica Li huanica LXXIX 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.
56) A pe son wi h a endency owa ds hea icali y some imes iden i ies wi h his mask and is unable o
ake i o e en in he en i onmen o close people41. F om wha has been said so a on he basis o
he examples o he DLKT, i can be seen ha human iden i y can be spoken o as a cons uc ion and a
ans o ma ion. F om he poin o iew o ime, he s a e o iden i y implies ela i e cons ancy,
becoming […] dynamism. In he Semi ic sense, he mos cons an is he inne pa o he na u al human
iden i y, he soul (D asia), he g amma ical o m o he p esen ense, o be used wi h he adjec i e
apa us, e.g., man is iden ical wi h he soul, i.e., man is he same o he same as he soul; The human being
is iden ical o he ou side ( he body, he appea ance), i.e. he human being is he same as his ou side ( he
body, he appea ance), bu he human being is he same as his ou side ( he body, he appea ance)44; he
mos a iable is he non-p imi i e iden i y o he human being […] o himsel and (o ) o ano he c ea ed
pa o he iden i y, g amma ically ma ked by ini e iden i ies. In e ms o ime, we can alk abou he
laye s o human iden i y, be ween which he e a e di e en laye s o […]y a and mo emen , and
iden i y[…], i.e. wha emains […] […]my sel o my soul […] u ning my mind in o my own, my whole
kin amumo laipsnis: asmens p igim inė ( idinė esp. išo inė) esp. nep igim inė
(su(si)ku oji sau esp. ki am) apa ybė. Kaip eigia Po ilas Aleksand a ičius, a-
expe ience, which is so ine i ably changing[…] (2012: 214; see also he li e a u e ci ed he e; see Mickelson
2012: 30; Joseph 2004: 645). The ha mony o he a o emen ioned pa ial iden i ies is he basis o human
uni y and uniqueness. In addi ion, he 41 Plg. DLKT: E hical clinging, s igma iza ion, and o he
pe secu ions could no ha e a ec ed e en he s onges o people. Many people ha e been a leas
pa ially o ced o iden i y wi h he labels, and accoun s indica e ha some o hese people's li es ha e
emained un esol ed auma ic expe iences.
42 Plg. DLKŽe: siela – 1. elig. nema e ialus, nemi ingas žmogaus p adas, eikian is kūnui gy ybę i
a siski ian is nuo jo mi š an . 2. idinis pasaulis, psichika: A ė ė sa o sielą. LKŽe: siela – 1. idi-
nis psichinis žmogaus pasaulis, jo sąmonė, jausmai, išgy enimai: Sunku gydy i kūną, kai siela ken-
man o God; he spi i :
My soul wo ships he Lo d.
43 Plg. o he DLK: spi i […] 2. psychic human o ces as he axis o ac ion: o aise people's spi i s. 3. he
ollowing pa ag aph is inse ed: The ue meaning, he essence, he spi i o ime. The 4 h. he indi idual is
concen a ed in he public consciousness. BLK: The spi i o […] 5. In philosophy, he c ea i e p inciple, which
exis s in i sel , pe cei es i sel , is unlimi ed in ime and space, is open o: Analyze he essence o he spi i and
he ma e . S . John o he C oss Augus ine said ha he ligh o he day's spi i was hidden in he shadows.
44 h loo D.L.K.T. is a wo d ha means "ou wa d appea ance" (D.L.K.T. is a wo d o he ou wa d
namas su idiniu dėmeniu (iden i e u). Aš esu = aš a odau.
appea ance o a pe son). Ou iden i ies, whe he g oup o indi idual, a e no "na u al ac s" abou us,
bu a e hings we cons uc " ic ions, in e ec " (Joseph 2004: 6); […]The mode n subjec has no
sa e i sa o aplinką kaip au onomiją, i šiuo a eju ku ia i objek us, i naujus jų oškimus“ (Mic-
essence: i c ea es a body 2012: 302).
A icles A icles 123 o be ound wi h onesel o iden i ying onesel wi h onesel
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
(wi h one's illusions) o iden i ying onesel wi h one's illusions selec ion in he
sen ence also indica es a pe son's closeness o dis an gaze o onesel .
Wha , besides he a o emen ioned, a e he cons i uen pa s o laye s o iden i y
ha make up he uni e se o As, and how many a e he e? Mos o us seem o ha e
li le idea o wha ou own soul is o wha ou o he soul is like - wha i is like inside,
ha is, wha he pe manen pa o ou iden i y is. Mos o wha each o us can
say abou he o he is ha , mo e o less knowing ou own iden i y, we "c ea e"
acco ding o ou sel es ou own e sion o he o he 's iden i y, which o he
"c ea o " will seem o be he ue iden i y o he o he . In o he wo ds, acco ding
o he mi o p inciple, one sees he iden i y o ano he h ough he pe cep ion o
one's own iden i y, and he o he in e p e s he iden i y o he i s h ough his own.
The e a e cases whe e, acco ding o he duali y o human na u e ( idus esp.
ex e nal) and pe sonal iden i y (p igim inė esp. nep igim inė) as a single p inciple
(plg. 47 sen ence), wo sepa a e iden i ies a e me ged in o one, i.e. wo sepa a e
people a e pe cei ed as one (plg. 63 sen ences, also plg. 38 sen ence), o ice e sa: a
man is pe cei ed as his and a mo he as wo sepa a e people (plg. 61 sen ences, also
53 sakinį). D iejų asmenų suliejimas a ba ieno išskaidymas y a dalinis (pana-
plg. 64 sen ences as 3135 sen ences) and acco ding o ce ain c i e ia: woman ( esp.
old, child, esp. adul ) o wi e ( esp. The la e can be clea ly seen om sen ences
65[…]66 and 67 in he sen ence is ela ed o he naming c i e ion. A woman is e y
a ached o he wo ld o a child. I she [mo he ] spends oo much ime wi h he child,
61) Kai jam sukanka pusė me ų, ė ui de ė ų daugiau pa aduo i mo iną. Ma
he child does no lea n sel - eliance, becomes dependen . 62) Changing his des iny, he
begins o ake a di e en pa h. Do you no ecommend ha women change hei
su names a e ma iage? When people lo e each o he , hey wan o connec , o
iden i y, as i o si on he same blanke , hey become one ene ge ic soup.
63) Twins a e much mo e dependen on each o he , and hey a e always i als. Un il he age o
i e, he boy simply iden i ied himsel wi h his sis e , she was his second sis e . And suddenly...
he eason o he de elopmen can be andomly auindi ido nei he in eali y no in heo y can
klė ojos a d augo iš a as žodis, pas aba.
46 Socialinis apa umas – „ ai indi ido kaip isuomeninės, bend uomeninės bū ybės apa umas, nes
be isola ed om o he indi iduals, because he e is no socie y as a homogeneous en i y, bu
he e is a sys em o ela ionships be ween indi iduals, which is called socie y. A social p ocess
linio apa umo s a s ymuose gali bū i išski iami ekonominis, poli inis, au inis, kul ū inis, pilie-
inis a kokios no s g upės apa umas i . .“ (Mo kūnienė 2012: 96). „Socialinis apa umas y a
in which he ac o s a e indi iduals" (p. 121).
LORETA VAIČIULYTĖ-SEMĖNIENĖ
124 Ac a Linguis ica Li huanica LXXIX 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.
64) La e , M . Aldona emained in memo y o a long ime, bu i was no
possible o iden i y his g ea man wi h a s uden si ing on a chai
somewhe e. The memo y does no se le o hal a cen u y o he aces and
names o he s uden s eleased in o li e.
65) A boy mus ha e a husband as an example. Wi h him, he child will no only
be able o make iends bu also o iden i y wi h him. I means ein o cing
you gende iden i y.
66) T ea s oys gen ly, kisses, hugs... Only la e does she ind he a he and y
o become like him. How he same pe son iden i ies wi h his mo he and his a he
de e mines his iew o a he hood. 67) This man decided o change his su name
because he did no wan o be iden i ied wi h his b o he I. Ach emo 47, who is
sen enced o li e imp isonmen ma, pa ija48, eli e, middle class and so on)
už žu nalis o Vi o Lingio nužudymą.
Žmogaus apa inimas(is) su ki u kaip mažesne a didesne g upe – g upe (šei-
espec i ely in he communi y espec i ely in he communi y espec i ely in he
na ion) […] o he ep esen a i e o ha g oup is upda ed in 68 […] 74 sen ences.
The social iden i y c i e ion o a pe son, such as his p esence and unc ioning
sepa a ely, among o he s, oge he wi h o he s (see 75 […] 78 sen ences), is
in e wined wi h he place c i e ion 79 […] 80 in sen ences. The iden i ica ion o
he pe son wi h he place is upda ed in 81[…]89 sen ences. Acco ding o he
c i e ia o p oximi y o a pe son, a place can be di ided in o nea and a , mo e
speci ically, i is a place o esidence (whe e a pe son was bo n and (o ) li es; See
also 81[…]82 sen ences) o egion (see 83 sen ences) o coun y (see 84 sen ences), s a e (see 85[…]86 sen ences) o con inen (see 87[…]88 sen ences, see also 82 sen ences) o
he wo ld (see sen ence 89, see also sen ence 82).
68) Be a ne bū inybė išsiski i iš minios lemia panašių ekspe imen ų pasiseki-
mą? Kai bu au jaunas, isada no ėjau su kuo no s susi apa in i. Pa y-
I old my pa en s ha hey could pa icipa e in he s uden mo emen o he
1970s, ha hey had a pu pose, ha hey we e ying o change he wo ld. 69)
Adolescen s some imes e en iden i y wi h he g oup […] he la e becomes
he s anda d o beha io . The e o e, pee g oups play a signi ican ole in he
p ocess o adolescen socializa ion.
47 See also he DLKT sen ence: In ac , such Li huanianiza ion is no hing mo e han a dis o ion o
a dė y a asmens apa ybės dalis. Todėl, k aipydami asmens a dą i jo pa a dę, mes am asmeniui
su names. We show dis espec .
48 Plg. DLKT pa yzdžius: Pa ija, ku i susi apa ina su ienu lyde iu, y a pasme k a žlug i, ji ne u i
he u u e. In addi ion o he 19 pe cen o o e s who a e ac ually apoli ical and passi e, 14 pe cen
iden i y hemsel es wi h adi ional conse a i es who ep esen he in e es s o big business, he
pa adigms o economic g ow h and globaliza ion. Today's libe als like o iden i y wi h he en i e Wes e n socie y.
I don' like people who iden i y hemsel es wi h he c owd, ac he way
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
hey' e supposed o, li e by ce ain ules. I always ha e an opinion, and ew
can change i .
71) "When a pe son begins o iden i y wi h he communi y, he en e s he ci cle o
he "chosen ones". Anyone who disag ees wi h hese ideas ends up among he
ou cas s. 72) The answe s o he ques ion o wha social class we would belong
o su p ised us g ea ly: well, 90 pe cen men ioned he middle class. An academic
and a o me wo ke who sells ailway acks in Ga iunas iden i ied wi h he ,
conside ing himsel a businessman. 73) Th ough he daugh e o he Geo gian
people, Roland Paks again iden i ies wi h he "people" and sepa a es himsel
om he "eli e". The p esiden 's a ings a en' going down because o his
s o y.
74) And his sense o belonging o he na ion emains qui e s ong: he absolu e
majo i y, 95%, o esponden s iden i y wi h he Li huanian na ion. 75% iden i y
wi h hei communi y, 72% […] wi h esiden s o he Eu opean Union50. 75) When
a pe son g ows up, he loses himsel and eels ha he does no pe cei e himsel
as a sepa a e, isola ed "me", bu ha he is iden i ied wi h his ac i i ies. 76) Is i
ue ha he o ice o mayo in Ne ing is iden i ied wi h he pe son o mayo
S. Mikelis? Yes, she says, i s ue.
77) V. Kisa ausko's wo ks a e d ama ic and pain ul. And wha was he like as a
pe son? The ca e pilla is o en iden i ied wi h a human. Vince was a a he
small-minded man, e y calm, eac ing o e e y hing sensi i ely, sub ly. 78) We
collec in o ma ion abou ou owne s ou sel es. People iden i y us wi h
The KGB.
79) This does no mean ha I am ying o iden i y mysel wi h […]Domus
galle y[…] o any o he company.
80) The inhabi an s o ci ies, especially he big ones, a e mo e iden i ied wi h
Li huania and he Li huanian na ion. Howe e , acco ding o expe s, Kaunieci
s ands ou om he u ban popula ion " o i s nega i e a i ude owa ds
i s ci izenship". 81) People, by losing he places wi h which hey iden i ied,
which es i ied o hei o igin and c ea ed a sense o secu i y, lose he
o ien a ions ha a e only possible in he p esence o unb oken bonds.
49 Plg.: […]Minia […] a e people wi hou a cul u al backg ound, wi hou a highe educa ion [...].
The e o e, hey do no unde s and and ea he op o socie y" (Mo kūnienė 2012: 165). 50 o which:
DLKT example: We iden i y ou sel es i s and o emos wi h ou people. […]The Li huanian na ion, like
any o he , can be spoken o bo h […] as a mass o one and a hal million indi iduals and as a whole wi h
i s own cha ac e is ics, which, like any o he communi y, can be discussed in isola ion, in oducing
he concep o iden i y and dis inguishing i om o he simila communi ies wi h di e en
cha ac e is ics[…] (Kuzmick 2008: 168 ).

LORETA VAIČIULYTĖ-SEMĖNIENĖ
126 Ac a Linguis ica Li huanica LXXIX
82) Reikšmingai išaugo lie u ių apa inimasis ne su Eu opa a pasauliu,
bu wi h he immedia e en i onmen . Abou 25% o people iden i ied
wi h hei own o illage in 1990, and by 2005 his had doubled o 49%.
83) The sou he n and no he n eas e n Li huanians o he Vilnius egion canno
be iden ical simply because hey a e geog aphically dis inc . They a e
dis inguished by he e hnically unsuccess ul elemen ha makes up he middle
o he Vilnius egion. 84) Li huanians s ill iden i y hemsel es only wi h he
85) Todėl, kad ai bu o nepami š amieji 1988-ieji – a gimimo p adžia, kuome
bene kiek ienas sa e, sa o il is, lūkesčius apa inome su Lie u a, gal-
ojome apie ją, jau ėme ją, oškome ben kažką a dan jos pada y i.
86) Esu lie u is, sa e apa inu su lais a als ybe. A u ėčiau da y i kažką
dėl ki ų žmonių ku ie šios sąlyginės lais ės ne u i?
e hnog aphic e i o y o Li huania51. 87) We will ne e eally be iden ical o
Wes e n Eu ope men ally, socially o poli ically, so we will only o ce he Eas
and he Wes o look a us se iously when we a e able o show ha we a e
di e en , bu we a e. 88) Howe e , do he Japanese iden i y wi h he Asian
con inen ? 89) In 1990, Eu ope accoun ed o 1%, las yea […] 3% o he
esponden s. In he 1990s, 4 % and in 2005 […] 6 % o he Li huanian popula ion we e
iden i ied wi h he wo ld. The c i e ia o place include he eal and (o ) imagina y
na u e o hing wi h which a pe son iden i ies o is iden i ied in 90 […] 97
sen ences. I would be mo e accu a e o speak he e no so much o man's
iden i ica ion wi h a pa icula hing o phenomenon o na u e as wi h he
con en o ce ain quali ies behind hem - an abs ac ion, an idea, a symbol, e c. This is clea ly seen om 98100 sen ences.
90) Playing wi h wo ds, he ied o dis inguish whe he he equa es man wi h
na u e o he ha ms na u e.
91) The umpe o he day, he scen o he disappea ance o he willow as
i i we e us ling in he bushes. Ti ed na u e is lea ning o p epa e o
pa inu su udeniu! Su ši a skaid ia, ne yškia š iesa, su pasku iniąja ši-
win e . Oh, ha you could say, "Susi alum, unexpec edly lying on you
amybe.
92) J. Degu y ės ly ikoje, panašiai kaip i piemenų dainose, saulę aikas a-
shoulde s, wi h such a b igh and pain ul swelling wi h you mo he ".
93) Land ills, enclosed by ga bage, o m a b eeding g ound o ha m ul heal h pes s. The o es is a
s ange o man, unsa e, unlo ed, and he wan s o iden i y wi h one ha o e s many possibili ies,
nu u es many na u es 51 Plg. mo e DLKT: The e we e no e hnic land p oblems and Romanians, so hey
iden i ied he a he land no wi h he na ion and he weal h, e e nally sa e, powe ul, oge he and
jos žemėmis, o su isa espublika – ka u su nuka iau omis ki ų au ų e i o ijomis.
S aipsniai / A icles 127
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
keeping he ages hidden, a mys ical o es .
94) A e all, you a e iden i ied wi h he p oduc , you ace and you c a
a e used, […] says V. Ma inai is. Bu hey o e so much, and i you don
ag ee, you can e use. 95) And ma ching a woman o a compu e (p ess he
bu on […] will ha e a sexual eac ion) is cool...
96) Lunch has some hing ligh , condi ionally es i e, as i we we e
symbolically pu ing ou memo ies in ou mou hs. Food is us, o wha we' e
abou o mee .
97) Those who iden i ied wi h weal h o who en iched hemsel es became mo e
and mo e poli ical.
98) People mus iden i y wi h he sign, i s idea, and us he slogan. Who do
you iden i y wi h when you wan o be ich, bu you know you'll ne e be ich?
100) Su mo e imi apa inama ai, kas giliausia, slapčiausia. I ai – kas
pa i šu iniškiausia.
101) People exhaus ed by he p esiden ial scandal a e inc easingly u ning o P ime Minis e Algi das
B azauskas, whom many equa e wi h a e u n o s abili y. The DLKT sen ences explain ha a
pe son's iden i ica ion wi h a place, especially a close one, is linked o he c i e ia o language (see
sen ences 102[…]103 […]) as a cha ac e is ic o he na ion (see Mo kūnienė 2012: 140), ci izenship (see
sen ences 105[…]105 […]), cul u e (see sen ences a , li e a u e, science; see sen ences 106[…]107 […]),
his o y (see sen ences 108[…]1095 […]), con ession (see sen ences 110[…]112 […]) As Vy au as Ruba ičius
w i es, "all communi ies o people li e in ce ain places ha p ese e a ce ain cul u e and i s
dis inc i e cul u al memo y, na ional iden i ies a e p ima ily local, since hey a e suppo ed by
coexis ence wi h o he people and wi h a pa icula place" (Ruba ičius 2014: 96). In his con ex , he
į. [...] Vie o ė kildina i palaiko žmogaus socialinę aplinką. [...] Pi minė apa u-
mo sa ikū os medžiaga y a ie o ės aizdai i pasakojimai, gim inės aizdas i
ga sas. [...] D įs u eig i, kad isokie socialiniai apa umai, aip pa e nokul ū i-
e m "dissimila ion" is used o e e o he p ocess o assimila ion, which is de ined by he i s
sen ence o he i s sen ence o he second sen ence o he second sen ence o he hi d
sen ence o he i h sen ence o he i h sen ence o he i h sen ence o he i h sen ence
o he i h sen ence o he i h sen ence o he i h sen ence o he i h sen ence. When you
become a dee , you g ow up wi h hese hough s, hese eelings, and you li e like his. 53 Plg.:
[…]Con essional a ilia ion can also be a o m o collec i e cul u al iden i y o he indi idual
i aplinkybė“ (Kuzmickas 2012: 15).
54 […]Cul u e […] is he his o ical se o ways in which people and communi ies li ing in a pa icula
a ea in e ac wi h ha a ea, i s na u e, i s cul u e and i s people.
LORETA VAIČIULYTĖ-SEMĖNIENĖ
Ac a Linguis ica Li huanica LXXIX om he de elopmen o he human (child) i
seems ha he na u al i s iden i ica ion wi h he social being is conside ed an
sa aplinka55. Ki okios nuomonės laikosi Jū a ė Mo kūnienė (da plg.: Kuzmic-
kas 2012: 16, 24, Ramonienė, ed., 2015: 152). Ji eigia, kad žmogus, „kaip
open sys em, he e o e […]only he ela ionship wi h he en i onmen , ha is,
socie y and he wo ld, is he p emise o i s li e and essence[…] (Mo kūnienė, c . 2012
100, also 128 p. 137). I s p ima y c i e ion is conside ed o be social. F om a linguis ic
(s uc u al) poin o iew, he mo e impo an seems o be he p e iously
men ioned ela ionship be ween iden i y and iden i y, which co ela es wi h he
opinion o P. Aleksand a ičius men ioned abo e, and he "p imacy" o a sepa a e
(local, social o o he ) c i e ion is ela ed o i s impo ance in communica ion in he sen ence.
102) I i only ells "douna" and does no hing else, i only ells abou i s o igin,
iden i ies wi h he land, in o he wo ds, iden i ies i sel wi h a speci ic
collec i e expe ience. And he doesn' do any hing else by himsel , "by himsel ".
103) Because we usually communica e wi h o he s only when we a e looking o
con i ma ion o ou (cul u al, linguis ic, and o he ) iden i y, a sense o
closeness. I we don' wan o iden i y wi h ou na i e speake s, ou o eign
coun ymen, ha means we' e going o ha e o make a dis inc ion. And e y
much so. O we' e d i ed away, we' e become s ange s...
104) Ci izens o he LDK called hemsel es Li huanians. Acco ding o he eudal wo ld iew, language
was no a sign o a na ion. The na ion was iden i ied wi h ci izenship. I is ue ha , acco ding o
nesanso į akos kilo susidomėjimas sa o is o ija, kalba.
Re105, a s a e is inhabi ed by people o di e en na ionali ies who, being ci izens o ha s a e, a e
p ima ily iden i ied wi h i […] his is desc ibed by he concep s o ci ic iden i y o iden i ica ion wi h
he poli ical na ion. 106) By adap ing o he demands o he s a e on ci izens, o by iden i ying wi h a
ce ain cul u e, Li huania is called a homeland, guided by simila alues in li e, eels his o ically
ais y a suaugę su e nine au a – bend auja jos kalba, u i bend ų pap očių,
connec ed. 107) And he a i ude owa d pain ing changed comple ely om hen on. He le you down?
Yes, you did. Dingo's game […] well, you p obably come up wi h some hing, i no his, hen he o he ...
you sel as a communi y, i s his o ical and cul u al he i age and wi h he su oundings o neighbo ing
communi ies, ibes o peoples[…] (Ruba ičius 2014: 94). See also page 55. DLKT sen ence: The h ee
measu emen s ha a pe son has a e: place o esidence, ime o esidence and manne o esidence.
And s angely enough, place is he p imo dial hing, he p imo dial dimension o human iden i y. Only by
a i ing in one place o ano he , only "ci ilian" one can c ea e a cul u e, s eng hen one's own, o
adop ano he . E en a home, hey communica e in se e al languages.
56 Da ž . DLKT pa yzdžius: Romos impe ija, p z., niekada nebu o apa inama su au a a ne gi su
kalba. Vilniaus nelie u iams kalba ečiau y a apa inimosi su aplinkiniais požymis, nes ečdalis
A icles A icles 129 and 129 I' e been keeping up wi h some hing. The componen
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
o cul u al iden i y may no change when li ing on he e i o y o ano he
damas? O čia susilieji da labiau, nei žiū ėdamas.
na ion, o example, many Li huanians who became Ame icans ha e his o ically
iden i ied wi h Li huania and i s his o y. 109) You can s op paying o he
language, s op li ing in you own land, bu s ay Li huanian un il you iden i y
you sel wi h he his o y o he na ion.
Al hough only abou 30 pe cen o p ac icing Ca holics in Li huania ha e some o m
o assembly, almos 80 pe cen s ill iden i y hemsel es wi h he Ca holic Chu ch.
111) The e ha e been pe iods in his o y when he amily was p e e ed o be
iden i ied wi h he s a e, he Chu ch, o science. The s a e c ea ed con ol and
social gua an ee p ojec s o he amily, he chu ch ook ca e o he sal a ion
p og am. 112) Dis ancing himsel om he emnan s o he old ai h, M. Valančius
iden i ies Ca holicism wi h Li huanianism, sees he adi ions ha ha e al eady
a isen, ies o build hem: he makes i compulso y o sing "Le us kneel" be o e
113) Jei i u ėje pa ojingų daik ų nė a, aikas saugus, egul sau pils o k uo-
pas, – pa a ia Vik o ija G igaliūnienė. „Aš pa s!“ Maždaug iki 3 m. ma-
he Mass. he pe son iden i ies wi h he en i onmen and does no e e o
himsel as an indi idual. The e o e, he says: "Pe iuk will go ou ", "Onu ė will hea
he bea ings". As he examples ha e shown, he social and local c i e ia a e o en
in e wined. In o he wo ds, when a pe son is bo n, he immedia ely begins o build
his iden i y in he amily ha li es in a ce ain place. Thus, he ime c i e ion also
becomes impo an . The ela ionship be ween man and ime (i.e. pas , p esen ,
u u e) o be ween e en s ha ook place, a e aking place o a e aking place in
a ce ain pe iod, mo e o less in e wined wi h he c i e ia o place, is upda ed in
114 […] 120 sen ences. 114) The uling pa y is esponsible o he ac ha a la ge
pa o he you h, whom we iden i y wi h he u u e o he na ion, may be i e ocably los o Li huania57.
115) Vi gilijus Čepai is aimana o, kad lie u iai i s a „Žalgi io“ si galių au a.
Su kuo daba apa in is? Su nesug įž amai išnykusia p aei imi? Su is
mo e ca oonish now? Wha abou he u u e o he Eu opean Union and
NATO?
116) The pas becomes he main d i e , in i ing us o mo e on, o mo e u he
and close o ou sel es, o o he s. Tha 's how I become wha I was, iden i ying
wi h all he his o y, all he cul u al e en s, all he people who li ed, who
hough , who exis ed. And I eel like I' e go i all igu ed ou . o no oo much
57 Plg. da DLKT pa yzdį: Tapa in i Vy au ą Žalake ičių su sep in uoju, „a šilimo“ dešim mečiu –
hono o he "hea ing".
LORETA VAIČIULYTĖ-SEMĖNIENĖ
Ac a Linguis ica Li uanica LXXIX uses ano he pe son's name and su name, social
secu i y numbe and o he in o ma ion on cheques, open c edi ca ds). No ma e
wha happens o a pe son, he always has he oppo uni y o change his iden i y:
om sc a ch, i can be con i med ha a pe son's iden i y is a pe manen op. In
a gai in i, susiku i a a ku i i ją „pasima uo i“ (ž . 172–178 sakinius). Taigi,
emian is p edika ais, ku ių ienu iš a gumen ų eina daik a a dinis apa us e-
o he wo ds, human iden i y as a whole is no only wha a pe son has held in
s a us quo all his li e, bu also wha he expe iences and pe cei es as eal and
possible in his li e. E e y hing ha is done h ough subjec i i y (sa i ) mo e o
less close o he ela ionship be ween onesel and (o ) he o he : pe son, place,
ime and God, is he basis o he peculia i y o each pe son. By iden i ying
di e en ly, you can see he uniqueness o each one. F om all o he abo e, i is
clea ha a pe son's uniqueness is also c ea ed by his o he inna e, especially
inne […] God-gi en iden i y, and his o he subjec i ely el and es ablished
iden i y (see pa ag aph 179). 172) Fo example, in Anne Cassidy's book "In Sea ch o
Jay Jay", a se en een-yea -old gi l is o ced o comple ely change he iden i y, o
ha e no con ac wi h anyone she's e e known o a leas en yea s, and i 's no
a place o wai ing, i 's a place o sel -p ese a ion.
173) Analys s obse e he so-called e aibaliza ion p ocess o I aqi socie y,
when he clan- ibe iden i y is e i ed, in which a pe son seeks bo h secu i y and
income o su i al in kinship- ela ed g oups. 174) In o de o es ablish
hemsel es his o ically p ecisely as in ellec uals, hey a e o ced o e-c ea e
bo h he mo al and he cul u al iden i y o he c owd. 175) In inding a way ou , i
is i s necessa y o ejec he belie o he newcome s in he con empo a y
s yle o hinking ha iden i y can be a leas somewha p ojec ed in ad ance.
176) I ci izens begin o cons uc hei mo al iden i y on he basis o
Ben ham's asse ion ha he e is no communi y, hey will quickly lose any
clea e unde s anding o mo al ma e s. 177) Ou mos popula his o ians
Al ed Bumblauskas and Ed a d Guda ičius ha e been ying o o m a mode n
Li huanian iden i y since he second decade, no o look a he pas o
Li huania bu he pa adigm c ea ed by he his o ian Adol o Šapokas and
adap ed by he So ie e a. 178) By elling s o ies ha he himsel does no
belie e in and does no unde s and, he Unnamed "measu es" a ious
iden i ies un il he is con inced ha hey a e meaningless.
179) The iden i y o he a he , he husband, he Li huanian, e c. ac s as he
cons i uen pa s o he doll, bu hey a e no essen ial. Ve ically o God, all
concep s, pa adigms, iden i ies a e pu in hei place, assigned a suppo ing
ole. When did you disco e you e ical? Abou wo housand yea s ago. Abou he axis, he e ical and he iden i y.

S aipsniai / A icles 137
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
Iden i y, o iden i y, is he iden i ica ion wi h one's essence, which is
common o all. I 's a coincidence wi h he essence o he o he . Tha
essence is you name, God, e ically.
6. NAME and su name
In DLKT publicis sen ences, which use di e en o ms o he adjec i e iden i y, -i and i s ad e bs
(iden i ica ion, iden i ica ion) and nouns (iden i ica ion, iden i ica ion), sel -iden i ica ion is also
ecognized h ough subjec i e iden i ica ion, which leads o he eade 's pe cep ion o he iden i y
i ki u ma y i apibend in as apa aus žmogaus aizdinys. Pa s žmogus sakiniuose
ak ualizuojamas kaip pa ien as i (a ba) pe cipien as, agen as a ba bene icien as.
Čia, publicis ikoje, eikšminga ai, kad kon eks as a ba eks as, ku is leidžia „gi -
dė i“ ašančiojo min į, . y. ai, ką i kaip jis no ėjo apie sa e a aplinką pasaky i,
no s i palieka skai ančiajam daugiau lais ės e in i, jį sup as i subjek y iai, is
o he w i e (e.g. I is clea ha he na a i e canno ake place in silence. By communica ing
indi ec ly, he w i e no only ep esen s himsel , i.e. […] ex s[…] his own pe cep ion o iden i y […]
by communica ing he in luences he eade 's iden i y, shapes i , c ea es i o changes i 62. Thus, a
simila concep o human iden i y seems o ha e a mo e ac i e publicis eade ; Acco ding o he
concep o iden i y ha exis s in he indi idual human consciousness, he cha ac e is ics o he
g oup concep can be seen. F om he esea ch collec ed by he DLKT publica ions, human iden i y is
"disclosed" as a dis inc whole o a pe son, el , pe cei ed and (o ) c ea ed om bi h acco ding o
a duali y: as a mo e o less in ima e ela ionship be ween a pe son and his o he pa ial (p imi i e o
p imi i e, di ine o ea hly) iden i y. The ue inne iden i y o man […] he soul […] is bo n […]
gaunama[…] om God. I 's a pe manen pa o human iden i y. Acco ding o he simila i y, i.e. he
p inciple o mi o , and he c i e ia o he ea hly (o he pe son, place, ime) he man is a laye o
iden i y. F om na u e comes he ou e laye o iden i y ( he na u e laye . The a ia ion associa ed
wi h he di e en ial exp ession is in he o m o iden ical o iden ical. Iden i y is cons an ly
in e ac i ely cons uc ed on a mic ole el, whe e an indi idual's iden i y is claimed, con es ed and
e-cons uc ed in in e ac ion and in ela ion o he o he pa icipan s.
(susi)kū ė, (susi)ku ia a ba da (susi)ku s labiausiai kin ančius nep igim inės
bend ieji išo ės b uožai) y a a p p igim inio idinio i nep igim inio apa ybės
sluoksnių. Laiko a ž ilgiu p igim inis apa ybės sluoksnis y a pas o esnis už ne-
LORETA VAIČIULYTĖ-SEMĖNIENĖ
138 Ac a Linguis ica Li huanica LXXIX
sakinyje iškelia į a ansceną pa ies žmogaus ski ingą (a imą esp. olimą) san-
ykį su sa imi a ba ki u (plg. bū i apačiam sau / ki am esp. apa in is su sa i-
o iden i y onesel wi h one's illusions wi h ano he o o iden i y onesel wi h
one's illusions wi h ano he . Vo osena allows us o say ha a pe son eels,
pe cei es, and c ea es o pe cei es his o he own iden i y. This is he basis o
each iden i y's uniqueness. Gi en ha he adjec i e apa us has wo di e en
seman ic ea u es: […]panašus[…] and […]sa i as[…], which a e common o he wo ds
he same, he same and di e en , sa i as, o iginalus, he dic iona y de ini ion o
apa us is ob iously a ge ed. Al hough a pe son, when speaking (w i ing) abou
iden i y, o en looks o , inds, and emphasizes in he sen ence he esemblance o
himsel and he o he (o he o he wo), his esemblance is always pa ial and
mo e o less a iable. Acco ding o he essence, each pe son, wi h all his cu en
and possible simila i ies, is a sel ( apa us sau) […] di e en om all hose o whom
he was, is o will be simila in some aspec .
ŠALTINIAI
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DLKŽe – Daba inės lie u ių kalbos žodynas: elek oninis a ian as. 7-asis pa ais. i pa-
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Ge ūda Nak inienė ( y . edak o ė), Jonas Paulauskas, Ri u ė Pe okienė, Vy au as
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S aipsniai / A icles 139
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
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Concep o Human Iden i y on he Basis o
apa us, -i and I s De i a i es in Con empo a y
Li huanian Opinion Jou nalism
Summa y
The a icle add esses he con en o human iden i y on he basis o he adjec i e apa us
and i s e bal ( apa in i, apa in is) and nominal de i a i es ( apa ybė, apa umas). I
combines s uc u al and cogni i e app oaches o meaning. A human being is he s a ing poin
o he s udy. I e e s o he ma e ial collec ed om he Co pus o Con empo a y
Li huanian Language de eloped a he Cen e o Compu a ional Linguis ics o Kaunas Vy au as
This is Magnus Uni e si y.
The ma e ial o Opinion Jou nalism a ailable a he CCL allows us o ecognize and see he
image o an iden ical human being sha ed by e e y mo e ac i e eade o Opinion Jou nalism
h ough he subjec i e iden i ica ion wi h onesel and ano he human being. The ea u es o
he g oup concep can be seen on he basis o he peculia concep o iden i y exis ing in he
consciousness o an indi idual human being. In he sen ences in ques ion, a human being is
ac ualised as he pa ien and o he ecipien , agen o bene icia y.
The esea ch e ealed ha human iden i y is a peculia en i y o he pe son which is
sensed, pe cei ed and/o c ea ed on he basis o duali y igh om bi h: as a mo e o less
A icles 143 and 143, close ela ionship be ween a human being and pa ial iden i ies (inhe en o
Žmogaus apa ybės koncep as pagal apa us, -i i jo edinius
daba inės lie u ių kalbos publicis ikoje
non-inhe en , hea enly o ea hly). The ue inne human iden i y […] he soul […] is […] ecei ed[…]
om God a bi h. I is he s able pa (laye ) o human iden i y. By simila i y ( he mi o
p inciple) and ea hly (ano he pe son's, place, ime) c i e ia a human being c ea ed, c ea es o
will c ea e he mos a iable laye s o non-inhe en iden i y. The ou e laye o iden i y
ecei ed a
bi h (gende , gene al ex e nal ai s) is be ween he inhe en inne laye and he non-in-
he en iden i y laye . F om a empo al pe spec i e, inhe en iden i y is mo e s able han
non-inhe en . Va iabili y (dynamism) co ela es wi h exp ession by di e en o ms o y a
apa us and apa in i(s).
The use o he nominal de i a i es o apas as he ac an s o pe cep ual and ac ion
p edica es leads o he conclusion ha a human being eels, pe cei es, and e-c ea es his o
he iden i y in his o he own way. I subs an ia es he peculia i y o e e yones iden i y.
Conside ing ha he adjec i e apa us has wo di e en seman ic ea u es […] […]simila […]
and […]peculia […] […] which a e also sha ed by he wo ds such pa , olygus and ki oks, sa i as,
o iginalus espec i ely, he dic iona y de ini ion o apa us should appa en ly be upda ed.
Despi e he ac ha when speaking (w i ing) abou iden i y a human being o en ies o
ind he iden i y o himsel , ano he human being, o wo o he human beings as simila i y,
which he o she b ings o he o e on o he sen ence, his simila i y is always pa ial and
a iable. In essence, a human being wi h all o his o he ele an and o po en ial simila i ies
(i.e. pa ial iden i y wi h onesel o ano he human being) is peculia […] di e en om
e e yone wi h whom he o she was, is o will be simila in some aspec .
Deli e ed on 8 June 2018
LORETA VAIČIULYTĖ-SEMĖNIENĖ
Lie u ių kalbos ins i u as
This Decision shall en e in o o ce on he
day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.