Integruotas kaitos modelis. Metmenys I

A icles and a icles 253 LINAS KONTRIMAS Minis y o Cul u e o he Republic o Li huania Resea ch di ec ions: his o y, communica ion, philosophy. In he case o in eg a ed cages The model. Measu es and in oduc o y no es Explaining changes is an in e es ing and isky ac i i y. Pa o he changes can be calcula ed. Tha 's how ma h p oblems wo k, o example. Some o he changes can be p edic ed […] so we a e emp ed by lo e ies and a ious mi acles. Bu he g ea es mi acle is ou own li es. I ha dly i s in o calcula ions and conjec u es. E en mo e amazing is when you s a o hink abou changes ha in ol e no jus one pe son, bu gene a ions, cen u ies, millennia. A his poin , he mos impo an ques ion is no "why". Mode n man mus unde s and ha e e y hing is mo ing and changing. Especially since well o e wo and a hal housand yea s ago, he wise G eek He acli us p oclaimed, "Pan a hei, i 's all coming". Time is like a i e , e en s low in a huge s eam and do no en e he same i e wice. And indeed, he ma e ial wo ld's i e o ime is cons an ly changing and lowing. I 's no jus ha you don' ge i wice, i 's ha you don' dese e i . Howe e , he ime, hough s, hinking, and ideas in ou minds and souls a e a comple ely di e en i e . You can b aid as much as you wan unde his i e , as long as you' e b a e and cou ageous. Why do you need cou age? The e o e, he mos impo an nex ques ion is how. How is i ha I can swim in and ou o his mys e ious bu seduc i e i e as well as I can? Mo e […] how is e e y hing changing? How does e e y hing use, mel , b eak down, come oge he again, change, die, and eappea ? I didn' ake he ques ion "wha 's he di e ence?" consciously. In he same way ha he ob ious answe o he ques ion "why?" "because e e y hing mo es", I also ha e a clea answe o he ques ion "wha mo es e e y hing": pa o he e en s mo e because o man, pa o he e en s mo e because o na u e, pa o he e en s mo e because o God. He e i is up o each pe son o decide who is he main mo e in his o he sys em o unde s anding he human wo ld. LINAS KONTRIMAS Ac a Linguis ica Li huanica LXXVI, which was published in HISTORY and speech Almos any hing can be pu in o ch onological ables. E e y ac ion has a da e. Each hing has a beginning and an end in i s own ime. Th oughou ou li es, we obse e housands o beginnings and endings: li ing beings, non-li ing beings come and go. Including i in ch onologies is an un o ge able occupa ion o he science o his o y. Necessa y and necessa y. In gene al, science has gi en he human mind a ce ain s abili y, o de liness, and calmness o knowledge. Some imes oo much. So when I w i e ha almos e e y hing is pu oge he in a scien i ically o de ed and ch onologically o de ed sys em, I'm also hinking abou wha doesn' i in o ha sys em. Tha 's he mind i sel , and now he o he key wo d ha 's impo an o my opic is change, change. We can say, "I came up wi h his hen and hen". Bu is i ue? Isn' i ue ha he consciously unde s ood hing is jus he end o he p ocess? Jus like he his o ical changes. We can say ha he e en occu ed on a speci ic day. Bu when we s a looking o he beginning o an e en , we ind ha he e en i sel is he inal momen o he p ocess o p ocesses. And he beginning o o he p ocesses. Such disobedience o phenomena o his o ical shenanigans is con olled by he wo d. Language is an imma e ial b idge be ween wha does no ye exis and wha does no al eady exis . Pe haps i would be e en mo e accu a e o apply ano he me apho o language, no he me apho o a b idge: i is a mee ing place. Fo he pu poses o his Annex: Who's mee ing in he lobby? Language allows us o collec , enc yp , and dec yp in o ma ion abou ac s, heo ies, and ou sel es. In o he wo ds, all knowledge ha passes h ough a pe son's in e nal il e , om conc e e and o abs ac ac s o he wo ld, c ea es heo ies o sel -unde s anding and explana ion. Some heo ies a e c edible, a ac i e, uni e sally accep ed, o he s may emain e y local and highly subjec i e […] o example, my in eg a ed model o change p esen ed he e is a subjec i e heo izing o how changes could be explained. Thus, speech and language a e combined in o a single sys em o ce ain phenomena and ci cums ances. Fo example, we say enaissance, we say nume ical age, we say li u gical cul u e. In ac , when we say his, we a e e e ing o a sys em ha has ac s, heo ies, and indi iduals ha desc ibe i and ha ecognize he uniqueness and he sepa a eness and he uniqueness o ha sys em. In eg a ed change model. 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. Some sys ems ha e become his o y, o he s a e being c ea ed now. O hey' e delibe a ely c ea ed. I can be done na u ally, posi i ely, bu i can also be done b u ally, wi h o ce. An example o he i s case can be he eme gence and sp ead o i ual social communi ies. The second case is illus a ed by he e en s in Uk aine: he c ea ion o a non-exis en heo y o "No o ossiya", which is alsi ied o alsi ied, he c ea ion o ac s ha illus a e i , and he c ea ion o such a language ha is eleased in o he wo ld. NEIŠVENGIAMA KAITA The ollowing model is a minimalis demons a ion o an in eg a ed change model. E e y hing in he wo ld is connec ed. Rodyklės is a b anch o he language. By he way, I don' jus unde s and language as wo ds w i en and spoken. The symbols, he signs, he music a e my language, oo. In eg a ed change model Deli e ed on 9 June 2017 LINAS KONTRIMAS Minis y o Cul u e Jono Basana ičiaus g. 5, Vilnius, Li huania This is a lis o people who we e bo n in, esiden s o , o a e o he wise closely associa ed wi h Vilnius, Li huania. This is a lis o ai po s in Es onia, so ed by loca ion.