The article critically analyzes the conservative conception of passive or static human dignity in accordance with which human’s value is seen as value coming from the exterior (from God or from a biological human’s nature), or value seen as existing per se. In opposition to this conception, a conception of active or created dignity is being developed, which aims at treating human’s dignity not like a social relationship, but rather like a person’s individual ability to live properly in the society (...) (participate in barter relations on the ground of equivalence) and using this propriety to create own individual social value (dignity), as a personal contribution towards maintenance of concord and collaboration in the society. (shrink)

In the West, the Estate Rights originated in the eleventh century, whereas in Lithuania they started to evolve only after the Wallachian Land Reform in 1557. The then state conventional rules and manners were gradually transformed into registered Country – seat rights. In the present rather concise paper an attempt has been made to present a picture of the development of Country – seat rights as a relatively independent law system and define its concept. The author has attempted to prove (...) that the rules of behaviour, introduced and observed in estates should be recognised as legal regulations for the following three reasons: (1) the publicly recognised exclusive Land property right and the right of the ownership of the people living on this land; (2) the rights were publicly registered in the Land, Castle (City) Law or Court books or in the books of the Tribunal. Thus they acquired official status; (3) the above-mentioned established estate rules were to be legally and obligatorily executed. Their realisation was guaranteed either with the help of the local power apparatus or, if needed, state compulsory measures could be applied. The Estate Rights in Lithuania in the sixteenth to nineteenth centuries comprised the following legal acts: (1) the act of inventory; (2) urban regulations and directions; (3) privileges granted to the owners by the rulers and special ordinances for the realisation of the given privileges; (4) the so-called “release papers/cards” (horty wolnosci) ; (5) the verdicts of the local Courts of Law; (6) the ownership of different objects on the estate ( the estate lands, mills, pubs, tar boiling pits, etc., including the people who could not act freely, rent treaties, foundations, wills with foundation forms legally included, by applying which the estates realised their constitutive cultural initiatives. The Estate Rights were defined as a system embracing the relations of obligatory conduct designed by the estate owner or his authorised institutions or officials. They were meant to maintain the order within the estate, to guarantee and realise the norms of different cultural initiatives as well. Being mostly ad hoc in their form, the Estate Regulations served both the private and public interest. The Estate Rights in the sixteenth to eighteenth centuries in Lithuania were practiced alongside with other existing legal systems, i.e. the Statute Law, Towns and Canon laws, etc. They all reflected the autonomous state of different law subjects and regulated their relations emerging within. At the same time, the estate rules emphasised their relationship with the Statute Law and importance of legality when formulating their own local regulations. The author presumes that the historical mission of the Estate Rules was more important than the Statute Law for the following two reasons: (1) the estate rules regulated the conduct of the majority of the population (in 1971, 64% of the population lived on estates) and (2) estate rules were carried into effect more consistently and accurately. It was guaranteed by a huge number of estate administration personnel who had the right to immediately apply the local force apparatus measures in respect of the violator. The Statute Law was applied to a rather limited layer of the population (the nobility amounted to only 5 or 6% of the country’s population) . Due to the widespread lawlessness of the nobility and the weak administrative power the State Law was seldom applied. Thanks to its daily labor and obedience, the majority of the population absorbed the destructive effect of the nobility on the state. (shrink)

The paper outlines the methodological orientation of Arūnas Sverdiolas’s scholarship and his school towards the praxis of the hermeneutic understanding of concrete cultural phenomena and takes this approach into the field of the phenomenology of literature. The attempt begins with a definition of the literary work in the hermeneutic framework of discourse, in which the work is considered to be an utterance that expresses an originary grasp of world phenomena. This capacity of the work to express is enabled by the (...) operative mechanism of discourse, which binds, by the means of grammar and reference, the linguistic form of the work to the intentional structure of experience. To show this mechanism at work, the paper looks into Alfonsas Nyka-Niliūnas’s project of self-creation: Sverdiolas examines the poet’s diaries to reconstruct his effort of cultivating his poetic ego along the hermeneutic lines of the existential time, while Nyka-Niliūnas himself expresses this self-conception poetically as a more general phenomenon – the phenomenon of poetic self-consciousness as such – in the poem “Autobiography 1986”. (shrink)

En juin 1959, Elena Spirgevičienė, de Kaunas (Lituanie), saisit le comité central du parti communiste d’Union soviétique d’une plainte contre l’attribution à titre posthume du titre de Héros de l’URSS au partisan Alfonsas Čeponis. En 1944, affirme-t-elle, cet homme faisait partie d’une bande qui a assassiné sa sœur, l’a violée elle-même, et a tenté de violer puis a tué sa fille. Fondé en particulier sur des documents d’archives originaux publiés dans ce même numéro de Clio, cet article retrace les (...) différentes étapes de l’affaire et les récits contradictoires qu’elle met en jeu. Il oppose la figure du héros soviétique Čeponis à sa déconstruction par la plaignante qui le dépeint comme un bandit. Il montre le retournement qui a lieu lors de l’examen de la plainte par le Comité central du parti communiste de Lituanie : non seulement le viol commis contre la plaignante est nié, mais c’est elle qui se retrouve en position d’accusée. Enfin, il retrace comment la tentative de viol de la fille, suivie de son assassinat, est utilisée par le discours lituanien dissident dans les années 1970, dominant aujourd’hui, pour construire une nouvelle figure de martyre. (shrink)