Search results for 'Civil society Philosophy' (try it on Scholar)

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  1. Wesley Cragg & International Society for Philosophy of Law and Social Philosophy (1992). Retributivism and its Critics Canadian Section of the International Society for Philosophy of Law and Social Philosophy : Papers of the Special Nordic Conference Held at the University of Toronto, 25-27 June 1990. [REVIEW]
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  2. George Plimpton Adams, William Ray Dennes & Knowledge and Society (1939). Selected Writings in Philosophy a Companion Volume to Knowledge and Society. D. Appleton-Century Company Incorporated.
     
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  3. F. C. Hutley & International Association for Philosophy of Law and Social Philosophy (1979). Law and the Future of Society a Selection of Papers Presented to the Extraordinary World Congress of the Internat. Assoc. For Philosophy of Law and Social Philosophy , Held in Sydney and Canberra, Australia, on 14-21 August, 1977. [REVIEW]
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  4.  7
    E. Iu Solov'ev (2009). The Institute of Philosophy Has Long Been an Institution of Civil Society. Russian Studies in Philosophy 48 (1):83-100.
    Contrary to the widespread opinion that in the Soviet period the Institute of Philosophy had been a mere citadel of ideological dogmatism, the author shows that even in the most oppressive periods of stagnation not only did the institute resist the imposition of this atmosphere, but it openly refused to take part in any campaign of condemnation or ideological reprisal against nonconformists, whether in philosophy, literature, economics, or politics. The reigning atmosphere in the institute at that time was (...)
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  5.  24
    Z. A. Pelczynski (ed.) (1984). The State and Civil Society: Studies in Hegel's Political Philosophy. Cambridge University Press.
    The essays in this volume, focus on this distinction in their consideration of Hegel's political philosophy - his attempted (re)construction of modern ethical ...
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  6.  7
    Z. Planinc (1991). Family and Civil Society in Hegel's "Philosophy of Right". History of Political Thought 12 (2):305.
    This paper will analyse Hegel's discussion of the relation between family and civil society on the basis of Marx's insight into the discrepancy between Hegel's explicitly logical structure of presentation based on �essential relationships� and his implicitly historical structure of presentation based on �external necessities�. It is intended neither to resolve the dispute between Hegel and Marx nor to apply Marx's critique to passages of the Philosophy of Right that he did not have occasion to discuss. The (...)
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  7. Jonathan Chaplin (2010). Herman Dooyeweerd: Christian Philosopher of State and Civil Society. University of Notre Dame Press.
    The twentieth-century Dutch philosopher Herman Dooyeweerd left behind an impressive canon of philosophical works and has continued to influence a scholarly community in Europe and North America, which has extended, critiqued, and applied his thought in many academic fields. Jonathan Chaplin introduces Dooyeweerd for the first time to many English readers by critically expounding Dooyeweerd's social and political thought and by exhibiting its pertinence to contemporary civil society debates. Chaplin begins by contextualizing Dooyeweerd's thought, first in relation to (...)
     
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  8.  1
    Nico P. Swartz (2010). Rosmini's (1797-1855) Contribution to Theology, Philosophy and Fundamental Rights in Civil Society,According to Post-Thomist Natural Law. [REVIEW] Sun Press.
  9. A. W. J. Harper (1985). ZA Pelczynski, Ed., The State and Civil Society: Studies in Hegel's Political Philosophy Reviewed By. Philosophy in Review 5 (10):472-474.
     
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  10. Rolf-Peter Horstmann (2004). The Role of Civil Society in Hegel's Political Philosophy. In Robert B. Pippin & Otfried Höffe (eds.), Hegel on Ethics and Politics. Cambridge University Press 208--40.
     
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  11.  8
    Joseph O'Malley (1988). The Conference on “Civil Society,” Sponsored by the Department of Philosophy and Sociology of the University of Warsaw, Held at Rynia, Poland, October 6–8, 1987. [REVIEW] The Owl of Minerva 19 (2):218-220.
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  12.  4
    D. R. Knowles (1986). Z. A. Pelczynski (Ed), The State and Civil Society: Studies in Hegel's Political Philosophy. [REVIEW] Philosophical Books 27 (2):84-89.
  13. Marek Jakubowski (1990). The State and Civil Society. Studies in Hegel\'s Political Philosophy Z.A. Pełczyński - Book Reviev. Dialectics and Humanism 17 (1):172-178.
  14. Marek Kozłowski (1986). Państwo i społeczeństwo w filozofii politycznej Hegla (\"The State and Civil Society. Studies in Hegel\'s Political Philosophy\", ed. by Z. A. Pelczynski, Cambridge Univeristy Press 1984). [REVIEW] Studia Filozoficzne 247 (6).
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  15. R. Pallavidini (2002). The Notion of Civil Society in 18th-Century Philosophy. Filosofia 53 (1-2):25-56.
     
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  16. Sandra Zákutná (2013). Civil Society in Kant’s Philosophy of History. In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter 913-920.
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  17. Evert Van der Zweerde (1996). Civil Society and Ideology: A Matter of Freedom. [REVIEW] Studies in East European Thought 48 (2-4):171-205.
  18. Ágost Pulszky (1888). The Theory of Law and Civil Society. Hyperion Press.
  19. Yvanka B. Raynova (2015). Civil Society and "Women's Movements" in Post-Communist Europe. An Appraisal 25 Years After the Fall of the Berlin Wall. In Community, Praxis, and Values in a Postmetaphysical Age: Studies on Exclusion and Social Integration in Feminist Theory and Contemporary Philosophy. Axia Academic Publisher 184-204.
    The aim of the article is to argue the thesis that, 25 years after the fall of communism, with the exception of former Yugoslavia, there has been and still is, a lack of „women’s movements“ in the post-communist countries. The author also proposes some explanations as to why there are dozens of women’s organizations but no women’s movements. In order to support her thesis, Raynova emphasizes the difference between “women’s movements”, “feminist movements” and “social movements”, and shows the weakness of (...)
     
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  20.  70
    Chris W. Surprenant (2010). Liberty, Autonomy, and Kant's Civil Society. History of Philosophy Quarterly 27 (1).
    Morality, as Immanuel Kant understands it, depends on the capacity of a person to be the agent and owner of his own actions, not merely a conduit for social and psychological forces and influences over which he has little or no control. As a result, Kant’s moral philosophy focuses primarily on the topic of individual freedom and the necessary preconditions of the possibility of that freedom. In the Groundwork and second Critique, Kant’s discussion of the connection between morality and (...)
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  21.  2
    Thom Brooks (2010). Hegel: Philosophy of Politics. Oxford Bibliographies Online.
    G. W. F. Hegel is widely considered to be one of the most important philosophers in the history of philosophy. This entry focuses on his contributions to political philosophy, with particular attention paid to his seminal work: the Philosophy of Right. A particular focus will be placed on Hegel’s theories of freedom, contract and property, punishment, morality, family, civil society, law, and the state.
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  22.  2
    Christopher J. Finlay (2006). Rhetoric and Citizenship in Adam Ferguson's Essay on the History of Civil Society. History of Political Thought 27 (1):27-49.
    There is a tension apparent in Adam Ferguson's Essay on the History of Civil Society between his naturalistic account of the history of societies as emanating from principles of human nature on the one hand, and on the other, the rhetorically charged moralism that readers have generally noted in his critique of contemporary polished and commercial societies. This is related in the article to questions about the appropriate relationship between forms of rhetoric and the writing of moral and (...)
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  23.  6
    Laura Brace (2002). The Tragedy of the Freelance Hustler: Hegel, Gender and Civil Society. Contemporary Political Theory 1 (3):329.
    This paper explores the gendering of civil society by focusing on the moral campaigns against wet nursing and in favour of maternal feeding in the late 18th and early 19th centuries, drawing attention to the overlap between the family and market society. It argues that the organization of sexual difference is central to the social world and to the idea of civil society in Hegel's Philosophy of Right. Men enjoyed the benefits of ethical incorporation (...)
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  24.  20
    David James (2011). Civil Society and Literature: Hegel and Lukács on the Possibility of a Modern Epic. The European Legacy 16 (2):205-221.
    It is claimed that Hegel denies the possibility of a modern epic and that his lectures on aesthetics demand the condemnation of all the art of his own time. I use the available student transcripts of his lectures on aesthetics, in conjunction with Lukács's views on the novel, to show that Hegel suggests that the novel might count as a modern epic and that it may perform a significant function in modern ethical life (Sittlichkeit) as presented in his own (...) of right. While Hegel raises questions concerning the possibility of a modern epic, he also presents the novel with a task that Lukács's interpretation of Balzac's Illusions perdues shows the novel is able to fulfill. This becomes evident when we consider Hegel's remarks on the novel in connection with his theory of civil society. (shrink)
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  25. Zbigniew A. Pelczynski (1984). Introduction: The Significance of Hegel's Separation of the State and Civil Society. In Z. A. Pelczynski (ed.), The State and Civil Society: Studies in Hegel's Political Philosophy. Cambridge University Press 1--13.
     
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  26.  1
    M. J. Smetona (2014). Hegel and Marx on the Spurious Infinity of Modern Civil Society. Télos 2014 (166):122-142.
    I. Introduction Hegel's political philosophy is best understood as being both moderate and critical in character. While the recent scholarship is partially correct in its “centrist-reformist” image of Hegel's political philosophy, I argue that this image is incomplete. Hegel's project in the Philosophy of Right is moderate in the respect that it is a defense of his conceptualization of the modern state—it is the attempt to make explicit the implicit rationality of the modern state form. But his (...)
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  27.  2
    Jin-Woo Lee (2009). Is a Global Civil Society Possible? Cosmopolitanism and the Future of Democracy. Synthesis Philosophica 24 (1):49-63.
    This study is inspired by thesis that philosophy constructs its subject all through a certain normative perspective. Philosophical setting of cosmopolitanism question, how to establish society of free and equal “citizens of the world” by means of universalistic morals, gives only the normative horizon of expectations which turns our look down on the irrational reality. Irrational reality can be defined by the notion of “society of worldly risk” used by Ulrich Beck for identifying the time affected with (...)
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  28. Marco Fonseca (2016). Gramsci’s Critique of Civil Society: Towards a New Concept of Hegemony. Routledge.
    Antonio Gramsci was an Italian Marxist thinker whose radical ideas on how to build an alternative world from below remain vigorously relevant today. Gramsci’s philosophy of praxis critically dissects the institutions of modern liberal democracy to reveal what is perhaps its deepest secret: it is the most successful political system in modernity at preserving an objective condition of domination while transforming it into a subjective conviction of freedom. Based on a careful reading of Gramsci's The Prison Notebooks, Marco Fonseca (...)
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  29. Mark Jensen (2011). Civil Society in Liberal Democracy. Routledge.
    In this contribution to contemporary political philosophy, Jensen aims to develop a model of civil society for deliberative democracy. In the course of developing the model, he also provides a thorough account of the meaning and use of "civil society" in contemporary scholarship as well as a critical review of rival models, including those found in the work of scholars such as John Rawls, Jurgen Habermas, Michael Walzer, Benjamin Barber, and Nancy Rosenblum. Jensen's own ideal (...)
     
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  30. Z. A. Pelczynski (1984). Nation, Civil Society, State: Hegelian Sources of the Marxian Non-Theory of Nationality. In The State and Civil Society: Studies in Hegel's Political Philosophy. Cambridge University Press 266--276.
     
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  31. A. S. Walton & Utility Economy (1984). Community in Hegel's Theory of Civil Society'. In Z. A. Pelczynski (ed.), The State and Civil Society: Studies in Hegel's Political Philosophy. Cambridge University Press 244--61.
     
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  32.  8
    Svetlana Klimova (2008). Civil Society Discourse in Russian Modernism and French Post-Modernism. Proceedings of the Xxii World Congress of Philosophy 20:121-127.
    Various approaches to civil society research are considered. Two key problems caused by impact of post-modernism are discussed, that are: crises of identification with the society and problems of personal identity. A particular personality crisis that is specific for contemporary Russia is noticed. The crisis is caused by the combination of two factors. They are: social abandonment, atomization and loneliness and total relativism produced by expansion of post-modernism. The second factor influences the Western citizenship as well. That’s (...)
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  33. James Thrower (1992). Marxism-Leninism as the Civil Religion of Soviet Society God's Commissar. Monograph Collection (Matt - Pseudo).
     
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  34.  37
    Sungmoon Kim (2010). Beyond Liberal Civil Society: Confucian Familism and Relational Strangership. Philosophy East and West 60 (4):476-498.
    In Conditions of Liberty, Ernest Gellner defines civil society as a unique modern condition in which a "modal self"—a moral agent liberated from "the tyranny of cousins or of rituals"—entertains an unprecedented amount of personal freedom.1 Otherwise stated, moral individualism is the foundation of a modern civil society where people encounter each other qua individuals (i.e., strangers). In line with this view, the predominant, formal-judicial, understanding of civil society in the recent social sciences2 is (...)
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  35. Homas Evartenberg (1981). Poverty and Class Structure in Hegel's Theory of Civil Society. Philosophy and Social Criticism 8 (2):169-182.
    Hegel's handling of the phenomenon of poverty has often been seen as an important virtue of his theory of civil society. In this paper, It is argued that Hegel's discussion of this phenomenon reveals a critical weakness of his theory of civil society, i.e., the failure of his theory to take account of the actual class structure of that society. Hegel's official theory of the classes in civil society is shown to neglect the (...)
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  36.  14
    Benjamin R. Barber (1996). An American Civic Forum: Civil Society Between Market Individuals and the Political Community. Social Philosophy and Policy 13 (1):269.
    The polarization of the individual and the community that underlies much of the debate between individualists and communitarians is made possible in part by the literal vanishingof civil society—the domain whose middling terms mediate the stark opposition of state and private sectors and offer women and men a space for activity that is both voluntary and public. Modern democratic ideology and the reality of our political practices sometimesseem to yield only a choice between elephantine and paternalistic government or (...)
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  37.  19
    Sholomo Avineri (1986). The Paradox of Civil Society in the Structure of Hegel's Views of Sittlichkeit. Philosophy and Theology 1 (2):157-172.
    The way in which much of the conventional interpretation has tried to describe the structure of Hegel’s civil society is inaccurate and one-dimensional. To Hegel civil society is not just the economic marketplace, where every individual tries to maximize his or her enlightened self-interest: side by side with the elements of universal strife and unending clash which are of the nature of civil society, there is another element which strongly limits and inhibits self-interest and (...)
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  38.  15
    Gideon Baker (2001). Civil Society Theory and Republican Democracy. Critical Review of International Social and Political Philosophy 4 (2):59-84.
    Calls to ?build civil society?, ?create active citizenship?, ?empower communities?, or ?widen political participation? are growing by the day. They are heard in academia, the private sector, among NGOs and increasingly in government. In short, the rhetoric of self?government, that ideal dear to republicans, is back on the political agenda. This time, however, it is increasingly tied to the category of civil society. Yet can the programme of ?more power to civil society? really achieve (...)
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  39. David Miller (1999). The Usefulness of Natural Philosophy: The Royal Society and the Culture of Practical Utility in the Later Eighteenth Century. British Journal for the History of Science 32 (2):185-201.
    From its very beginning the Royal Society was regarded by many, if not most, of its founders as centrally concerned with practical improvement. How could it be otherwise? The study of nature was not only a pious act in and of itself – a reading of the book of nature – but it was also the way in which God's Providence would provide discoveries for the relief of man's estate. The early ideologues of the Society, such as Robert (...)
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  40.  4
    John Gray (1993). From Post-Communism to Civil Society: The Reemergence of History and the Decline of the Western Model. Social Philosophy and Policy 10 (2):26-50.
    For virtually all the major schools of Western opinion, the collapse of the Communist regimes in Eastern Europe and in the Soviet Union, between 1989 and 1991, represents a triumph of Western values, ideas, and institutions. If, for triumphal conservatives, the events of late 1989 encompassed an endorsement of “democratic capitalism” that augured “the end of history,” for liberal and social democrats they could be understood as the repudiation by the peoples of the former Soviet bloc of Marxism-Leninism in all (...)
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  41.  5
    Zbigniew Rau (1990). Human Nature, Social Engineering, and The Reemergence of Civil Society. Social Philosophy and Policy 8 (1):159.
    There is not much disagreement that the recent spectacular establishment of parliamentary democracies and market economies in Eastern Europe and the even more breathtaking events in most Soviet republics – which should culminate in the reemergence of the Baltic nations as independent states – may be convincingly conceived of as the triumph of civil society over the Marxist-Leninist system. Both the collapse of the Marxist-Leninist system and the reemergence of civil society may be discussed in terms (...)
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  42.  5
    Michaelle L. Browers (2004). Arab Liberalisms: Translating Civil Society, Prioritising Democracy. Critical Review of International Social and Political Philosophy 7 (1):51-75.
    This article examines some of the earliest engagements of Arab thinkers with the now global idea of civil society. It focuses on Arab liberal thinkers who encounter ?civil society? as something that must be interpreted in order to be understood and view ?translation? as part of that process of interpretation. I argue that the ?transition phase? of contestation amidst loosely formulated, partially translated understandings of ?civil society? both proves productive for the transformation and appropriation (...)
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  43. Craig L. Carr (2006). The Liberal Polity: An Inquiry Into the Logic of Civil Association. Palgrave Macmillan.
    This work introduces and defends a radically different type of liberal political theory by severing liberal thought from all underlying moral foundations. Its aim is to present a type of liberalism capable of accommodating the richly diverse differences of worldview and moral theory of the good present in today's pluralist societies. By constructing liberalism as a purely political doctrine, the author develops a theory of toleration, and civil association more generally, capable of meeting liberalism's historic commitment to diversity. While (...)
     
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  44.  16
    Randall D. Germain & Michael Kenny (eds.) (2005). The Idea of Global Civil Society: Politics and Ethics in a Globalizing Era. Routledge.
    This book evaluates the claim that in order to explore the changing social foundations of global power relations today, we need to include in our analysis an understanding of global civil society, particularly if we also wish to raise ethical questions about the changing political and institutional practices of transnational governance. The authors engage directly with the notion of global civil society in order to examines the ethical, social, and political conditions that make certain kinds of (...)
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  45. Michael Kenny & Randall Germain (2005). The Idea(L) of Global Civil Society. In Randall D. Germain & Michael Kenny (eds.), The Idea of Global Civil Society: Politics and Ethics in a Globalizing Era. Routledge
    This book evaluates the claim that in order to explore the changing social foundations of global power relations today, we need to include in our analysis an understanding of global civil society, particularly if we also wish to raise ethical questions about the changing political and institutional practices of transnational governance. The authors engage directly with the notion of global civil society in order to examines the ethical, social, and political conditions that make certain kinds of (...)
     
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  46.  23
    John L. Campbell, Paul Thomas, Neil Gross, Maureen Katz & Jonathon R. Zatlin (1998). Book Reviews. Peter Evans, Embedded Autonomy: States and Industrial Transformation. Neera Chandhoke, State and Civil Society. Explorations in Political Theory. Kevin Anderson, Lenin, Hegel and Western Marxism. A Critical Study. Stephen Turner, The Social Theory of Practices: Tradition, Tacit Knowledge, and Presuppositions. Joel Whitebook, Perversion and Utopia: A Study in Psychoanalysis and Critical Theory. John C. Torpey, Intellectuals, Socialism, and Dissent. The East German Opposition and its Legacy. [REVIEW] Theory and Society 27 (1):103-146.
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  47.  1
    Norbert Waszek (1990). [Book Review] the Scottish Enlightenment and Hegel's Account Of'Civil Society'. [REVIEW] Science and Society 54 (4):492-495.
  48. Lee Benson (2007). Dewey's Dream: Universities and Democracies in an Age of Education Reform: Civil Society, Public Schools, and Democratic Citizenship. Temple University Press.
    Introduction : Dewey's lifelong crusade for participatory democracy -- Michigan beginnings, 1884-1894 -- Dewey at the University of Chicago, 1894-1904 -- Dewey leaves the University of Chicago for Columbia University -- Elsie Clapp's contributions to community schools -- Penn and the third revolution in American higher education -- The Center for Community Partnerships -- The university civic responsibility idea becomes an international movement -- John Dewey, the Coalition for Community Schools, and developing a participatory democratic American society.
     
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  49. William Outhwaite (2006). The Future of Society. Blackwell Pub..
    This important Manifesto argues that we still need a concept of society in order to make sense of the forces which structure our lives. Written by leading social theorist William Outhwaite Asks if the notion of society is relevant in the twenty-first century Goes to the heart of contemporary social and political debate Examines critiques of the concept of society from neoliberals, postmodernists, and globalization theorists.
     
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  50.  87
    L. M. Vorontsova & S. B. Filatov (1996). "The Russian Way" and Civil Society. Russian Studies in Philosophy 35 (2):6-20.
    There are practically no sincere and consistent "Westernizers" left in our country after the almost universal "Westernist" euphoria at the end of the eighties. This applies equally to active politicians of all camps and to the predominant moods in society.
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