Search results for 'Communist state' (try it on Scholar)

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  1.  5
    Gabriel Andreescu & Liviu Andreescu (2010). Church and State in Post-Communist Romania: Priorities on the Research Agenda. Journal for the Study of Religions and Ideologies 8 (24):19-45.
    This paper looks at the state of research on churchstate relations in post-communist Romania in order to provide an outline of the most important questions which need to be addressed in the coming years. The article consists of two parts. First, a survey of academic studies published over the past two decades on the relationship between the country’s churches and state after 1990. Secondly, a breakdown of pressing churchstate issues today, accompanied by short discussions of existing studies (...)
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  2.  1
    Corneliu Pintilescu & Andrada Fatu-Tutoveanu (2011). Jehova's Witnesses in Post-Communist Romania: The Relationship Between the Religious Minority and the State (1989-2010). Journal for the Study of Religions and Ideologies 10 (30):102-126.
    This study aims at chronicling current aspects and transformations in the relationship between the Jehovah's Witnesses religious minority and the Romanian state (1989-2010), focusing on this religious group's changing official status. Considering both previous contributions and debates on the relations between state and religion, and the distinction between the concepts of denomination versus sect, the present work analyzes the key issues of the long-lasting conflict between the state and this particular religious minority, as well as the factors (...)
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  3.  66
    Anca Gheaus (2008). Gender Justice and the Welfare State in Post-Communism. Feminist Theory 9 (2):185-206.
    Some Romanian feminist scholars argue that welfare policies of post-communist states are deeply unjust to women and preclude them from reaching economic autonomy. The upshot of this argument is that liberal economic policy would advance feminist goals better than the welfare state. How should we read this dissonance between Western and some Eastern feminist scholarship concerning distributive justice? I identify the problem of dependency at the core of a possible debate about feminism and welfare. Worries about how decades (...)
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  4.  21
    S. Stojanovic (2010). Collapse of Communism, Crisis of Capitalism, and the State of Humanity. Philosophy and Social Criticism 36 (8):903-916.
    This article argues the main following points. (1) Communism was fatefully dependent upon the action or inaction of its top leaders because of the vulnerability of the hyper-centralized power and hyper-centralized defense of the ruling class and the ruling party. No one was really able to seriously predict the historical contingencies such as Gorbachev and Yeltsin that played a decisive role. The most that social scientists and analysts could safely claim was that communism had become unsuccessful and problematical to such (...)
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  5. Anna Grzymala-Busse & Pauline Jones Luong (2002). Reconceptualizing the State: Lessons From Post-Communism. Political Theory 30 (4):529-554.
    The (re)building of the post-communist states offers new perspectives both on the state and on the multiple transitions that followed communism. Specifically, it shifts our analytical focus from states as consolidated outcomes and unitary actors to the process by which states come into being and into action in the modern era. This process consists of elite competition over policy-making authority, which is shaped and constrained by existing institutional resources, the pacing of transformation, and the international context. The four (...)
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  6.  5
    Danilo Breschi (2013). From Politics to Lifestyle and/or Anti-Politics: Political Culture and the Sense for the State in Post-Communist Italy. Telos: Critical Theory of the Contemporary 2013 (163):111-129.
    ExcerptPost-Communist Trends in Italy, 1968–1989 According to Paul Berman, the events of 1989 were a consequence and, in some ways, an “achievement” of the protest movement of 1968; or they at least expressed the most deeply felt aspirations of a generation of “utopians.”1 It is not my intention here to examine and discuss Berman's thesis in detail, but rather to highlight its originality and look for any possible historical or conceptual connections between the events of 1968 and those of (...)
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  7.  10
    A. L. H. (1950). The Clash of Political Ideals. A Source Book on Democracy, Communism and the Totalitarian State. [REVIEW] Journal of Philosophy 47 (16):475-475.
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  8.  11
    Jacek Kochanowicz (1997). Incomplete Demise: Reflections on the Welfare State in Poland After Communism. Social Research 64.
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  9.  5
    Graham Kelsey (1993). [Book Review] Anarchosyndicalism, Libertarian Communism, and the State, the Cnt in Zaragoza and Aragon, 1930-1937. [REVIEW] Science and Society 57 (4):478-481.
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  10.  2
    Patrick Madigan (2015). The Dark Side of Church/State Separation: The French Revolution, Nazi Germany, and International Communism. By Stephen Strehle. Pp. Xviii, 383, New Brunswick/London, Transaction Publishers, 2014, £38.11. [REVIEW] Heythrop Journal 56 (3):479-479.
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  11. Fătu-Tutoveanu Andrada & Pintilescu Corneliu (2011). Jehova's Witnesses in Post-Communist Romania: The Relationship Between the Religious Minority and the State (1989-2010). Journal for the Study of Religions and Ideologies 30:102-126.
     
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  12.  1
    Albert R. Chandler (1950). The Clash of Political Ideals. A Source Book on Democracy, Communism and the Totalitarian State. Journal of Philosophy 47 (16):475-475.
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  13.  1
    Harold A. Larrabee (1941). Book Review:The Clash of Political Ideals: A Source Book on Democracy, Communism, and the Totalitarian State. Albert R. Chandler. [REVIEW] Ethics 51 (3):357-.
  14. D. Breschi (2013). From Politics to Lifestyle and/or Anti-Politics: Political Culture and the Sense for the State in Post-Communist Italy. Télos 2013 (163):111-129.
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  15. Ştefan Păun (2009). The Transformation of State Socialism and the Electoral Success of Communist Successor Parties in Post-1990. Linguistic and Philosophical Investigations 8:218-222.
     
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  16.  3
    Andrew Levine (1995). [Book Review] the General Will, Rousseau, Marx, Communism. [REVIEW] Science and Society 59 (2):223-225.
    This bold and unabashedly utopian book advances the thesis that Marx's notion of communism is a defensible, normative ideal. However, unlike many others who have written in this area, Levine applies the tools and techniques of analytic philosophy to formulate and defend his radical, political programme. The argument proceeds by filtering the ideals and institutions of Marxism through Rousseau's notion of the 'general will'. Once Rousseau's ideas are properly understood it is possible to construct a community of equals who share (...)
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  17. Nicos Ar Poulantzas (1978). State, Power, Socialism. Nlb.
  18.  19
    Karl Marx (1996). Marx: Later Political Writings. Cambridge University Press.
    Marx: Later Political Writings brings together new translations of Marx's most important texts in political philosophy written after 1848. Marx challenged poitical theory to its very fundamentals, as his works do not follow traditional models for exploring politics theoretically. In his introduction, Terrell Carver situates Marx in a politics of democratic constitutionalism and revolutionary communism. The works are presented here complete, according to the first editions or the earliest manuscript state, and include the Manifesto of the Communist Party, (...)
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  19.  4
    Fabio Raimondi (2012). Ipotesi sul comunismo. Note per una discussione / 2. Scienza and Politica. Per Una Storia Delle Dottrine 24 (46).
    The essay reconstructs the political discourses of Alain Badiou and Slavoj Žižek, concerning communism and its actuality for the contemporary debate. Both philosophers have a main role in the global philosophical scene in which they maintain different but partially complementary positions. Except for some philosophical divergences, they both affirm the necessity to reopen a theoretical effort, which could eventually develop an idea of communism and communist practices able to face new challenges imposed by capitalistic globalization. Badiou intends to spread (...)
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  20. Andrew Levine (1987). The End of the State. Monograph Collection (Matt - Pseudo).
     
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  21. Sherman Hsiao-Ming Chang (1931/1965). The Marxian Theory of the State. Russell & Russell.
  22. Eduard Heimann (1938/1981). Communism, Fascism, or Democracy? Ams Press.
  23. Hilda Diana Oakeley (1937). The False State. London, Williams and Norgate, Ltd..
     
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  24.  12
    Andrea Talabér (2014). Medieval Saints and Martyrs as Communist Villains and Heroes: National Days in Czechoslovakia and Hungary During Communism. History of Communism in Europe 5:168-192.
    This paper examines the transformation of medieval figures from state “heroes” during the interwar years into “villains” of the Communist state in Czechoslovakia and Hungary through their national day commemorations. I argue that the negative treatment of these medieval heroes was not clear-cut and, especially in Hungary, they enjoyed a comeback of sorts during the second half of the Communist era. This article thus demonstrates, through official commemorative events, that the Communist regimes of Czechoslovakia and (...)
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  25.  10
    Giorgio Agamben, Alain Badiou, Daniel Bensaïd, Wendy Brown, Jean-Luc Nancy, Jacques Rancière, Kristin Ross & Slavoj Zizek (2011). Democracy in What State? Columbia University Press.
    "Is it meaningful to call oneself a democrat? And if so, how do you interpret the word?" -/- In responding to this question, eight iconoclastic thinkers prove the rich potential of democracy, along with its critical weaknesses, and reconceive the practice to accommodate new political and cultural realities. Giorgio Agamben traces the tense history of constitutions and their coexistence with various governments. Alain Badiou contrasts current democratic practice with democratic communism. Daniel Bensaid ponders the institutionalization of democracy, while Wendy Brown (...)
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  26.  7
    Zia Akhtar (2015). Law, Marxism and the State. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 28 (3):661-685.
    The Communist Manifesto’s salient point was set out in Critics of the Gotha Program as “From Each According to Their Abilities, to Each According to Their Needs”. The demise of communism in the former Soviet Union has caused its critics to claim that ‘revolutionary’ political theory has no basis for legal or philosophical development. The contention of those who oppose radical socialism achieved by the levelling of the classes proclaim that this is an unattainable goal. They argue that a (...)
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  27.  6
    Irina Velicu (2012). The Aesthetic Post-Communist Subject and the Differend of Rosia Montana. Studies in Social Justice 6 (1):125-141.
    By challenging the state and corporate prerogatives to distinguish between “good” and “bad” development, social movements by and in support of inhabitants of Rosia Montana (Transylvania) are subverting prevailing perceptions about Central and Eastern Europe (CEE)’s liberal path of development illustrating its injustice in several ways that will be detailed in this article under the heading “inhibitions of political economy” or Balkanism. The significance of the “Save Rosia Montana” movement for post-communism is that it invites post-communist subjects to (...)
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  28.  6
    Lavinia Betea (2010). The Woman in the Communist Regime. Meta-Analysis About a Gender Study. Journal for the Study of Religions and Ideologies 5 (14):31-40.
    From the perspective of meta-analysis done in a qualitative structure, the study puts forward an inventory of the communist regime studies in the following ways: 1. The re-evaluation of the social ideology-propaganda-practice relationship of the equality between sexes in the communist regime. 2. The contextualization and the evolution of the social representations of a woman's role. 3. The effects of some political decisions, which can count as aggressiveness of a state towards its citizens (770/1966 Decree).
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  29.  6
    Nicolae Iuga (2010). Harmonious and Discordant Elements in the „Symphony” of the Romanian Orthodox Church – the Romanian State After December 1989. Journal for the Study of Religions and Ideologies 8 (24):95-103.
    Soon after December 1989, the Romanian political power and the Romanian Orthodox Church have established that they had common interests regarding the preservation of several elements of the old leadership structures. A radical severance with the past has never been accomplished, for, a certain fear for a complete unbalance and of an uncontrollable evolution of the State’s institutions and of the Church’s hierarchy became manifest at that time. Thus, the Orthodox Church and the leading political post-communist party have (...)
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  30. Artemy Magun (2014). Negativity in Communism: Ontology and Politics. Russian Sociological Review 13 (1):9-25.
    The article addresses the notion of communism with a special angle of factuality and negativity, and not in the usual sense of a futurist utopia. After considering the main contemporary theories of communism in left-leaning political thought, the author turns to the Soviet experience of an “actually existing communism.” Apart from and against the bureaucratic state, a social reality existed organized around res nullius, that is, an unappropriated world that was not a collective property, as in the case of (...)
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  31. Nicos Ar Poulantzas (1973). Political Power and Social Classes. London,Nlb; Sheed and Ward.
     
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  32.  10
    Ștefan Bosomitu (2014). Becoming in the Age of Proletariat. The Identity Dilemmas of a Communist Intellectual Throughout Autobiographical Texts. Case Study: Tudor Bugnariu. History of Communism in Europe 5:17-35.
    Romanian historiography generally states that in Communist Romania there was no intellectual capable of stimulating a “heresy” comparable to those in Yugoslavia, Hungary or Poland. This is almost true. While the Romanian Communist/Workers Party despised intellectuals, even if they were docile and obedient, in the upper echelons of the RCP/RWP one could hardly find true intellectuals. However, there were some cases that can challenge this narrative – Lucreţiu Pătrăşcanu, Grigore Preoteasa, Miron Constantinescu or Tudor Bugnariu. My paper will (...)
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  33. Kenneth Ewart Boulding (1953/1984). The Organizational Revolution: A Study in the Ethics of Economic Organization. Greenwood Press.
     
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  34. Alain Badiou (1985). Peut-on Penser la Politique?
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  35. Derek P. H. Allen (1979). Distributive Justice and Utility in Classical Marxism.
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  36. Lev Samoĭlovich I͡Avich (1981). The General Theory of Law: Social and Philosophical Problems. Progress.
     
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  37. Les Johnston (1986). Marxism, Class Analysis, and Socialist Pluralism: A Theoretical and Political Critique of Marxist Conceptions of Politics. Allen & Unwin.
     
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  38.  10
    Vladimir Avtonomov (2006). Balancing State, Market and Social Justice: Russian Experiences and Lessons to Learn. [REVIEW] Journal of Business Ethics 66 (1):3 - 9.
    This article deals with the relations in the triangle state–society–business in modern Russia. It is shown against Russian historical background, that the absolutist state in this country could never be identified with the society and these relations were shaped under its strong domination. The ethics of rule-following characteristic for market economy in general did not develop in Russia. The breakdown of communist Russia and market reforms proceeding since 1992 did not change this situation significantly. The period of (...)
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  39. Eugene W. Holland (2011). Nomad Citizenship: Free-Market Communism and the Slow-Motion General Strike. Univ of Minnesota Press.
    _Nomad Citizenship_ argues for transforming our institutions and practices of citizenship and markets in order to release society from dependence on the state and capital. It changes Deleuze and Guattari’s concept of nomadology into a utopian project with immediate practical implications, developing ideas of a nonlinear Marxism and of the slow-motion general strike. Responding to the challenge of creating philosophical concepts with concrete applications, Eugene W. Holland looks outside the state to analyze contemporary political and economic development using (...)
     
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  40. Gilles Guiheux (2006). ""The Political" Participation" of Entrepreneurs: Challenge or Opportunity for the Chinese Communist Party? Social Research: An International Quarterly 73 (1):219-244.
    This article aims at analyzing the means of political influence that private entrepreneurs have accumulated along the years. For the Party-State that wishes to maintain its monopoly on political activities, the challenge is clearly to adjust to the rapidly changing shape of the Chinese society. The question being addressed is therefore how, in a still authoritarian regime, the emergence of a new social group or stratum, economically and socially influent, affects the political realm. In the first section, this article (...)
     
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  41.  5
    Jadwiga Staniszkis (2004). The Rise and Demise of the Metaphysics of the State. Dialogue and Universalism 14 (3-4):87-106.
    Two streams of political thought will be presented: metaphysics of State and metaphysics of Power . An impact of globalization concealing both traditions will be analyzed, with the present evolution of European Union as an example. Structural violence will be shown in a post-communist context.
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  42. Paul Thomas (1994). Alien Politics: Marxist State Theory Retrieved. Routledge.
    Alien Politics retrieves from the writings of Marx an original theory of the state which remains viable and relevant today. Paul Thomas traces the process by which Marx's theory of the state as the instrument of the capitalist ruling class became transformed into communist dogma under the auspices of Lenin and other "official" Marxist stalwarts. He argues that Marx's writings still have something to teach us and should not be pulled down with the monoliths and mausoleums of (...)
     
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  43.  9
    Anna Paretskaya (2010). The Soviet Communist Party and the Other Spirit of Capitalism. Sociological Theory 28 (4):377 - 401.
    Based on qualitative analysis of the Soviet press and official state documents, this article argues that the Communist Party was, counter intuitively, an agent of capitalist dispositions in the Soviet Union during 1970s-1980s. Understanding the spirit of capitalism not simply as an ascetic ethos but in broader terms of the cult of individualism, I demonstrate that the Soviet party-state promoted ideas and values of individuality, self-expression, and pleasure seeking in the areas of work and consumption. By broadening (...)
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  44.  5
    Gerald M. Easter (2002). Politics of Revenue Extraction in Post-Communist States: Poland and Russia Compared. Political Theory 30 (4):599-627.
    Since the late 1990s, a consensus has emerged among scholars of the post-communist transitions that an enfeebled state is not an asset but a liability to a transition economy. Moreover, it is now accepted that underdeveloped fiscal capacity is a leading cause of state weakness in Eastern Europe and the former Soviet Union. This article compares the alternative revenue extraction strategies developed by state leaders in post-communist Poland and Russia. It stresses political institutional constraints to (...)
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  45.  5
    Sabína Jankovičová & Magda Petrjánošová (2011). How They Made Us Believe Their Truths: Monumental Art in Public Spaces Before and After the Fall of Communism. Human Affairs 21 (4):367-381.
    This paper is concerned with monumental art in Slovakia before and after the fall of Communism in 1989. Generally, art in public spaces is important, because it influences the knowledge and feelings the people who use this space have about the past and the present, and thus influences the shared social construction of who we are as a social group. In this article we concentrate on the period of Communism and the formal and iconographic aspects that were essential to art (...)
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  46.  10
    U. Zilbersheid (2012). The Vicissitudes of the Marxian Idea of Abolition of the State - Can the Idea Be Revived? Philosophy and Social Criticism 38 (7):701-723.
    The abolition of the state is a central element in Marx’s vision of human emancipation. However, at a later stage of his intellectual development Marx seems to have retreated from this idea. Marx’s theory should be defined as the primacy of labor: labor, or instrumental productive activity, brings about, as its unintended, as-if-natural results, different social relations, including the state. At the core of communism, as first envisaged by Marx, is the abolition of labor and its unintended social (...)
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  47.  3
    Sorin Calin (2010). Puterea limbajului/ The Power of Language. Journal for the Study of Religions and Ideologies 4 (10):182-193.
    This attempt to reveal several aspects of language power begins with the integralism promoted by Eugen Coseriu, who presents in his work the creative force of language. The author constructs a parallel between the structure of the communist society and the parithetic order of language. Thus, the force of an idiom is going to be exposed, and the preferred example is going to be the recent and painful history of the political life of Southeastern Europe, especially that of the (...)
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  48.  13
    Gerald Zahavi (2003). The "Trial" of Lee Benson: Communism, White Chauvinism, and the Foundations of the "New Political History" in the United States. History and Theory 42 (3):332–362.
    Lee Benson was one of the first American political historians to suggest a “systematic” revision of traditional political history with its emphasis on narrow economic class analysis, narrative arguments, and over-reliance on qualitative research methodologies. This essay presents Benson’s contributions to the “new political history”—an attempt to apply social-science methods, concepts, and theories to American political history—as a social, cultural, and political narrative of Cold War-era American history. Benson belonged to a generation of ex-Communist American historians and political scientists (...)
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  49.  9
    Timothy Kenyon, Communism and the Fall of Man : The Social Theories of Thomas More and Gerrard Winstanley.
    The thesis examines the thought of Thomas More and Gerrard Winstanley, emphasizing the concern of both theorists with the prevailing moral depravity of human nature attributable to the Fall of Man, and their proposals for the amendment of men's conduct by institutional means, especially by the establishment of a communist society. The thesis opens with a conceptual exploration of 'utopianism' and 'millenarianism' before discussing the particular forms of these concepts employed by More and Winstanley. The introductory section also includes (...)
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  50.  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 (...)
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