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  1. Attila A'gh (2001). Public Sector Reforms, Institutional Design and Strategy for Good Governance in East Central Europe. Studies in East European Thought 53 (3):233-255.
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  2. R. A. (1956). Six Keys to the Soviet System. [REVIEW] Review of Metaphysics 10 (1):186-186.
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  3. W. W. A. (1966). Two Soviet Studies on Frege. [REVIEW] Review of Metaphysics 19 (3):579-579.
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  4. Mitchell Aboulafia (1978). Hegel's Dialectic and Marx's Manuscripts of 1844. Studies in East European Thought 18 (1):33-44.
  5. Edward Acton (1995). Rethinking the Russian Revolution. Studies in East European Thought 47 (1):133-138.
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  6. H. B. Acton & Z. A. Jordan (1965). Philosophy and Ideology: The Development of Philosophy and Marxism-Leninism in Poland Since the Second World War. Philosophical Quarterly 15 (58):90.
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  7. Frane Adam, Ivan Bernik & Borut Rončević (2005). A Grand Theory and a Small Social Scientific Community: Niklas Luhmann in Slovenia. Studies in East European Thought 57 (1):61 - 80.
    We analyse the reception of Niklas Luhmanns social metatheory in Slovenian social. The first part outlines the intellectual climate that prevailed in the decade before the post-socialist transition. The decline of the previously dominant Marxist ideology created space for other social theories. Luhmanns ideas were the most prominent among social macro theories in the initial phase. The second part describes variations in the reception of his ideas. The initial affirmative approach was upgraded by a number of more selective and critical (...)
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  8. Deborah Adelman, Fay Greenbaum & Sharon Mckee (1997). The "Children of Perestroika": Moscow Teenagers Talk About Their Lives and the Future. Studies in East European Thought 49 (2):139-140.
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  9. F. J. Adelmann (1972). Another Negation of Negation. Studies in East European Thought 12 (3):270-281.
    In discussing questions of free will, Soviet philosophers fail to distinguish conditions from causes. This makes them unable to understand the very opponents they like to criticize.
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  10. F. J. Adelmann (1969). Review. [REVIEW] Studies in East European Thought 9 (2):305-306.
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  11. Frederick J. Adelmann (1989). Review. [REVIEW] Studies in East European Thought 38 (4):305-306.
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  12. Frederick J. Adelmann (1970). Freedom and Marxism. Studies in East European Thought 10 (1):1-12.
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  13. Frederick J. Adelmann, Roman Forycki & T. Blakeley (1979). Reviews. [REVIEW] Studies in East European Thought 20 (2):89-91.
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  14. Frederick J. Adelmann, Tom Rockmore & Timothy E. O'Connor (1991). Reviews. [REVIEW] Studies in East European Thought 41 (3):233-242.
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  15. Nanci Adler (2012). 'The Bright Past', or Whose (Hi) Story?: Challenges in Russia and Serbia Today. Filozofija I Društvo 23 (4):119-138.
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  16. Olga Afanasyeva (2008). Spiritual Culture and National Self-Identification as Major Factors in Overcoming Crisis in Russia. Proceedings of the Xxii World Congress of Philosophy 36:233-241.
    Liberal-Democratic changes in the Russian Society have brought a number of acute problems threatening national security and leading to converting Russia into a peripheral socio-cultural system («national self-identification crisis»). Scientific research shows that the main indicator of the said crisis is not only the critical economic differentiation of people into the «poor» and «rich» Russia (with the different ways of life, needs, mentality) but also spiritual degradation, spread of aggressive – depressive syndrome (growth of hatred, feeling of injustice, loss of (...)
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  17. Evandro Agazzi (1990). Can Knowledge Be Acquired Through Contradiction? Studies in East European Thought 39 (3-4):205-208.
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  18. Iñaki Oneca Agurruza (2004). El acero que nunca se fundió: una reseña sobre Stalin. Aposta: Revista de Ciencias Sociales 5:3.
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  19. Eugene V. Aidman & Dmitry A. Leontiev (1991). From Being Motivated to Motivating Oneself: A Vygotskian Perspective. Studies in East European Thought 42 (2):137-151.
    The aim of this paper has been to draw attention to the non-cognitive aspects of Vygotsky's theoretical heritage. We hope that we have succeeded in presenting here his principal ideas on motivation and volition in the present-day problem context. It should be noted that the problem of human freedom and self-determination was of great importance for Vygotsky, though the explicit discussion of this problem is not common in his writings. Approaching this problem both as a philosopher and as a psychologist, (...)
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  20. Mehmet Akgün (2007). Türkiye'de Klasik Materyalizmin Eleştirileri. Elis Yayınları.
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  21. D. Aleksandrowicz (1994). Marx, Stalin, Marcuse-the Critical-Theory in History of Ideas. Studies in East European Thought 46 (4):287-314.
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  22. Dariusz Aleksandrowicz (1994). Marx, Stalin, Marcuse: Die Kritische Theorie in Ideengeschichtlicher Sicht. Studies in East European Thought 46 (4):287 - 314.
    Die Kritische Sozialtheorie sowie die kommunistische Herrschaftsphilosophie haben in der posthegelianischen Befreiungslehre ihren Ursprung. Die Kritische Theorie versuchte diesen Denkansatz gegen seine totalitären Konsequenzen anzuwenden. Dieselben Weltdeutungschemata, die man an der Sowjetideologie anstößig fand, galten aber als akzeptabel, sobald man nur zur Kritik der westlichen Industriegesellschaft überging. Der Hauptpunkt der neomarxistischen Kritik des Sowjetsystems bestand darin, daß man die besondere institutionelle Form, in der der reale Sozialismus das Heil zu verwirklichen beanspruchte, in Frage stellte, ohne andere Lösungen der institutionellen Probleme (...)
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  23. Dariusz Aleksandrowicz (1992). The Road to Emptiness (the Dynamics of Polish Marxism). Studies in East European Thought 43 (2):101-115.
  24. Dariusz Aleksandrowicz (1986). Lukacs i problemy dialektyki. Studia Filozoficzne 252 (11).
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  25. A. N. Alekseeva, I. V. Gracheva & M. A. Kachaeva (1998). Mir Russkoæi Dushi. Uzoroch§E.
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  26. Serguei Alex (2009). Introduction: Wither the Intelligentsia: The End of the Moral Elite in Eastern Europe. Studies in East European Thought 61 (4):243-248.
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  27. Serguei AlexOushakine (2009). Introduction: Wither the Intelligentsia: The End of the Moral Elite in Eastern Europe. Studies in East European Thought 61 (4):243-248.
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  28. Serguei AlexOushakine (2007). Vitality Rediscovered: Theorizing Post-Soviet Ethnicity in Russian Social Sciences. Studies in East European Thought 59 (3).
    Based on materials collected during a fieldwork in Barnaul (Siberia, Russia) in 2001–2004, the article explores two provincial academic discourses that are focused on issues of Russian national identity. Ethnohistories of trauma address Russia’s current problems through the constant re-writing of the country’s past in order to demonstrate the non-Russian character of its national and state institutions. In the second discourse, ethno-vitalism, the struggle over constructing and interpreting the nation’s memory of the past is replaced with a similar struggle over (...)
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  29. Sharon Lubkemann Allen (2007). Unorthodox Confession, Orthodox Conscience: Aesthetic Authority in the Underground. Studies in East European Thought 59 (1-2):65 - 168.
    Dostoevskij’s underground parody of confession paradoxically recovers an Orthodox morality by constructing an unorthodox model of authority and authorship. The authenticity and authority of underground discourse are both contingent on self-conscious parody, which also mediates Orthodox community or sobornost’. This essay critically reconsiders ethical, aesthetic and cultural dimensions of the self-conscious interpolation of literary and religious discourses in Dostoevskij’s Notes from Underground. Arguing with and against Bakhtinian readings, it re-examines the underground narrator’s secularized, Romanticized sensibilities, cynical critique of humanism, sacrilegious (...)
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  30. Mikhail M. Allenov, Alexander Lavrentiev & John E. Bowlt (1995). Moscow: Treasures and Traditions. Studies in East European Thought 47 (1):148-150.
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  31. Recep Alpyağıl (ed.) (2010). Türkiyeʹde Bir Felsefe Gelen-Ek-I Kurmaya Çalışmak. İz Yayıncılık.
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  32. Lorenzo Altieri (2007). À même les «choses mêmes». Studia Phaenomenologica 7:285-302.
    In this paper I would like to reconstruct Patočka’s effort to give a faithful account of the phenomena, without betraying these phenomena with an objectivistic theory of perception. Only by remaining close to the things themselves will we be able to understand them as an appeal, as a call, while understanding ourselves as a response to this call. On the basis of this “ontological rehabilitation of the sensible”, which reveals Patočka’s affinity with Merleau-Ponty as much as his departure from Husserl, (...)
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  33. Albert Alyoshin (2009). The Slavophile Lexicon of "Personality". Studies in East European Thought 61 (2/3):77 - 87.
    The lexeme personality and its derivatives have played an important role in the development of Slavophile teachings. Slavophilism is a comprehensive Utopian project and includes philosophical, theological, social and political ideas and concepts. It intends to provide a justification for certain religious and social ideals as well as for a vision of the historical direction in which Russia should continue to develop. The article discusses the essence of this justification, its background and development through the analysis of the lexeme as (...)
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  34. Kevin Anderson (1998). On Marx, Hegel, and Critical Theory in Postwar Germany: A Conversation with Iring Fetscher. [REVIEW] Studies in East European Thought 50 (1):1-18.
    This paper consists of an introduction to the life and work of Iring Fetscher by the interviewer, followed by a conversation with Fetscher, and notes. In the interview, Fetscher discusses his relationship to Marxism, Hegelianism, Lukács, and the Frankfurt School, as well as his critique of Althusser. The contribution of Fetscher, an extremely well-known German specialist on Soviet and Marxist thought, is here discussed in greater detail than anywhere else to date in the English-language scholarly literature.
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  35. Kevin Anderson (1992). Lenin, Hegel and Western Marxism: From the 1920s to 1953. Studies in East European Thought 44 (2):79-129.
  36. Kevin Anderson (1990). The Marcuse-Dunayevskaya Dialogue, 1954–1979. Studies in East European Thought 39 (2):89-109.
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  37. Bolesław Andrzejewski & Roman Kozłowski (eds.) (2006). Słownik Filozofów Polskich. Wydawn. Naukowe Uam.
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  38. Irving H. Anellis (1989). Review. [REVIEW] Studies in East European Thought 38 (4):299-303.
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  39. Irving H. Anellis (1988). Jean Van Heijenoort, the Revolutionary, the Scholar, and Man (1912–1986). Studies in East European Thought 35 (2):147-178.
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  40. Irving H. Anellis (1987). Nicholas Rzhevsky, "Russian Literature and Ideology: Herzen, Dostoevsky, Leontiev, Tolstoy, Fadeyev". Studies in Soviet Thought 34 (1/2):107.
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  41. Irving H. Anellis (1984). Perun's Revenge: Understanding Theduxovnaja Kul'tura. Studies in East European Thought 27 (1):1-24.
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  42. Irving H. Anellis (1983). Science and Diamat. Studies in East European Thought 25 (1):11-22.
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  43. Irving H. Anellis (1979). The Life and Thought of David B. Zilberman. Studies in East European Thought 20 (2):165-175.
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  44. Irving H. Anellis & Wilhelm Goerdt (1979). Reviews. [REVIEW] Studies in East European Thought 20 (4):391-399.
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  45. Irving H. Anellis, John W. Murphy, S. M. Easton, Philip Moran, Alex Kozulin, John W. Atwell, J. L. Black, N. G. O. Pereira, Maurice A. Finocchiaro, Michael M. Boll, Zeev Katvan & William J. Gavin (1983). Reviews. [REVIEW] Studies in East European Thought 25 (1):239-270.
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  46. Irving H. Anellis, Fred Seddon, John Riser & Robert B. Louden (1992). Reviews. [REVIEW] Studies in East European Thought 44 (3):229-242.
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  47. Dimitur Simeonov Angelov (1985). Bulgarinut V Srednovekovieto Svetogled, Ideologiia, Dushevnost. Kn-Vo "Georgi Bakalov".
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  48. Stephan Anguelov (1985). Man, Science, Morality. Studies in East European Thought 29 (1):65-69.
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  49. Stephan Anguelov (1984). Methodological Problems of the Social Sciences. Studies in East European Thought 27 (3):263-265.
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  50. Keith Ansell-Pearson (1986). The Narration of an Unhappy Consciousness: Lukács, Marxism, the Novel, and Beyond. Radical Philosophy 43:22.
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