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The research object of the present text is represented by Polish proper names, derived from a Roman mythological name. The authors’ aim is to present a full list of them and their initial meaning. The researched anthroponyms are divided into two groups according to the type of the appellative used as a base during the process of derivation and canonization by the Catholic church, the Orthodox one, or by both of them.

Latvian proper name etymologies presented in earlier research by Kārlis Dziļļeja, Gina Viegliņa-Valliete, and Ilga Jansone are scrutinized here to determine whether they are Krevinian. Historical phonology verifies whether the compared Latvian and Finnic forms are phonologically close enough. The 56 supposed Krevinian names are also compared to other Finnic proper names to see if the comparisons are right semantically. As a result, only one of the 52 names presented by Dziļļeja is certainly Krevinian, 15 names may be Krevinian, six of them are ambiguous, six more are rather not Krevinian and 23 names are definitely not Krevinian. The four other etymologies proposed by Viegliņa-Valliete and Jansone (two each) are incorrect. I identify one other toponym that may be Krevinian. Further research would look for new Krevinian proper names in primary sources, a toponym card index, and interviews with Krevinian descendants in Latvia and Lithuania.

The research object of the present text is feminine Croatian proper names, derived from an appellative, Latin by origin, and Croatian anthroponyms that represent translated equivalents of the previous ones. The main aim is their full list to be presented and their initial meaning as well, both the Latin and the Croatian.

The subject of the author’s analysis is the German version of Blanár’s monograph (Theory of proper name), published under the same German title by the renowned Georg Olms Verlag in 2001. Against the background of Vincent Blanár’s comprehensive scholarly profile, the author presents the overall characteristics of the German version of the work and pays special attention to the analysis of differences between the original and the translated form of the text. With these changes, Vincent Blanár purposefully adapted the translated text to the German reader.

The article is an attempt to employ the lexical-semantic reconstruction by Professor Vincent Blanár, whose 100th birthday the authors commemorate, to help us understand the cultural legacy of the past. The core of the text is a retrospective view of the names of areas with occurrence of Pre-Slavic material culture and an attempt to identify the motivating lexical units of the oronyms and their derivatives from the territory of today’s Slovakia by means of interconnected knowledge from the fields of linguistics and archaeology. Proper names such as occurred as late as in Slavic cultural and linguistic environment; however, material evidence at places with such names suggests presence of an older culture, i. e., settlement by population of a different cultural, social or linguistic provenance. In this study, the lexical-semantic reconstruction of the common noun in its original meaning as the motivating linguistic unit for oronyms such as and their derivatives is reflected in the mirror of archaeological research. In connection with the sites named in the regions of Gemer, Malohont, Novohrad or Hont in the south of Central Slovakia, the authors state that from the aspect of archaeology, they are at least remarkable places of the cultural landscape in which we can expect finds from various stages of prehistory and protohistory. The authors also emphasize that in the studied cases, this is not an absolute rule; it is rather a distinct signal of occurrence of archaeological finds.

The paper deals with the visual representation of official and non-official proper names in a bilingual onymic landscape. The onymic landscape consists of official and non-official proper names located on nameplates, inscriptions in public spaces, various areas and extralingual signs that point to their names. Research into the visual representation of proper names is a relatively new area of socioonomastics. The onymic landscape changes dynamically depending on the time, region and socio-cultural dimension; the state, local governments, business and civil spheres participate in its creation. The state regulates the use of official proper names through language policy and also influences their visualization. In addition to official forms, non-official forms of proper names appear in the onymic landscape. In a bilingual onymic landscape, proper names are visualized not only in the state language but also in the language of the minority, resp. another foreign language. The author examines the bilingual anthroponymic, toponymic and chrematonymic landscape of Slovak-Hungarian bilingual municipalities in Southern Slovakia.

The retrieval of proper names in memory is particularly prone to failure. Several authors have suggested that being unable to retrieve someone's name is likely to be an embarrassing or irritating experience. However, empirical data showing that name recall failures actually elicit embarrassment and annoyance are particularly sparse. In an online questionnaire study, participants were asked about their negative feelings associated with the occurrence of retrieval failures. The strongest negative feeling reported was annoyance rather than embarrassment. The highest rated factor favouring recall failures was mental fatigue. We also asked participants whether they interpreted name recall failures as an early-warning sign of Alzheimer's disease. Participants did not believe this to be the case. In the second part of the study, participants responded to questions related to the strategies they use to resolve recall failures. Contextual strategies were reported more frequently than other strategies, such as searching for biographical details about the target person or searching for phonological or orthographic information about the name to be retrieved. Moreover, participants considered that retrieving a name by themselves was more likely to help them recall the name later than using external aids. This result suggests that people are aware of the self-resolution effect. KEYWORDS memory naming proper names tip-of-the-tongue metacognition

In a number of his later works, Derrida makes reference to the concept of the “event.” However, unlike for many of the other concepts developed in this phase of his writing (the gift, hospitality, and so on), we do not find one “basic” or “primary” text in which he develops the logic of the concept. We find him alluding to it in different contexts and making use of it in certain ways, but, at least with this concept, he leaves much of the philosophical “work” to readers. The aim of this article is to elucidate Derrida's concept of the event, to lay out as clearly as possible the way in which the concept functions. In the first part, I go through the logic, working out step by step what makes an “event worthy of the name” (to use Derrida's preferred idiom). In the second part, I deal with the paradoxes that arise when we ask how it is possible to say anything about an event, how one might go about constructing a “name worthy of the event.”

The research object of the present text refers to the Ukrainian and the Belorussian masculine proper names (and their variants) derived from the Roman mythological names. The aim is to present their full list and their initial meaning as well. The researched anthroponyms are divided into three groups according to: 1) the type of the appellative used as a basis during the derivation process; 2) the model used for anthroponyms coined from a Latin name; 3) the canonization by the Catholic church, the Orthodox one, or by both of them.

The article views proper name as a functional-semantical element of language, speech and culture. The relevance of the article is based on studying a proper name, name of the saint, as a component of the Russian language worldview and as a cultural concept. The subject of the study is agionym Nikolay. The exact subject of the research is means of explications of the name of the Saint Nicholas (Nikolay) in the Russian linguistics consciousness: Saint Nicholas, Thaumaturge, Nicholas the Wonder-Worker, Sanctifier Nicholas, etc. Material for the research is semantic paroemia gathered by Vladimir Dal and texts of orthodox prayers to Saint Nicholas. The originality of the research realizes itself in the comparative analysis of nominative, connotative, associative and culture-value components of the agionim Nikolay in different discourses. The research was conducted with a help of a complex research methodology: the method of conceptual analysis of the name, the in-situ measuring method, the method of component analysis. The result of the research is the associative-semantic field, which reveals semantic value of agionym 'Nikolay' in a fragment of the Russian language worldview, and the associative-semantic field, which contains the agionym as a stable component of its structure. The research shows ability of the agionym to maintain complex cross-filed relations, assosiative-semantical links with other Christian concepts like 'Jesus Christ', 'God', 'Russian Saint', 'Holiness', agionyms 'Yegoriy' (Saint George), 'Kasyan', 'Saints Mikhail', 'Kuzma', 'Demyan'. The semantic volume of the agionim Nikolay was fully determined during the research. The results showed that it contains the following ontological and axiological traces: \"protection\", \"light\", \"purity\", \"divinity\", \"holiness\", \"miracle\", \"kindness\", \"mercy\", \"strength\". The results of the research that presupposed studying religious and common texts showed the widening of the semantic volume of the agionim Nikolay. This process is realized by the means of actualization of the associative relations of the agionim with the representatives of the culture concepts of the Orthodox Christian consciousness and contextual synonymy and antonymy. Lingvocultural value of the agionym 'Nikolay' in the Russian language worldview is revealed. Complex analysis of the name of the Saint in the paremiae, collected by V.I. Dal as well as in the texts of the Orthodox prayers enables to uncover important aspects of holiness for Russian mentality: Protection, Help, Love.