Search results for 'Post-communism' (try it on Scholar)

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  1. Elena Sokol (2012). Diverse Voices: Czech Women’s Writing in the Post-Communist Era. ARGUMENT 2 (1):37-57.score: 180.0
    This essay offers an overview of the diversity of women’s prose writing that emerged on the Czech cultural scene in the post-communist era. To that end it briefly characterizes the work of eight Czech women authors who were born within the first two decades after World War II and began to create during the post-1968 era of ‘normalization’. In this broad sense they belong to a single generation. With rare exception their work was not officially published in their homeland until (...)
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  2. Carl Tighe (2010). Poland Translated: The Post-Communist Generation of Writers. Studies in East European Thought 62 (2):169 - 195.score: 180.0
    This article is concerned with writing in Poland since the collapse of Communism. It focuses mainly on the generation of Polish writers who made their debut around the time of the collapse of Communism and whose work has since begun to appear in English translation. It considers the changing focus of the post-Communist generation of writers, asks how the translations of their work represent Poland to the world and what these works might indicate about changes within contemporary Polish literary and (...)
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  3. Stefan Bratosin & Mihaela Alexandra Ionescu (2010). Church, Religion and Belief: Paradigms for Understanding the Political Phenomenon in Post-Communist Romania. Journal for the Study of Religions and Ideologies 8 (24):3-18.score: 180.0
    Starting from the hypothesis that the predominant church, religion and belief in Romania (i.e. the Romanian Orthodox Church, the Orthodox religion and the Orthodox belief) are paradigms that help understand politics, we will highlight in the present article three major aspects of the political phenomenon in post-communist Romania: de-symbolizing the democratic function, institutionalizing “democratism” and manifesting integralism in the public space. Our analysis is based on a communicational approach which postulates the conceptual oppositions as a fundament of understanding. The interpretation (...)
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  4. Irina Velicu (2012). The Aesthetic Post-Communist Subject and the Differend of Rosia Montana. Studies in Social Justice 6 (1):125-141.score: 180.0
    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 reflect (...)
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  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.score: 180.0
    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 and suggestions as (...)
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  6. Codruta Cuceu (2010). George Voicu, The Evil Gods. The Culture of Conspiracy in Post-Communist Romania. Journal for the Study of Religions and Ideologies 1 (3):233-236.score: 180.0
    George Voicu, The Evil Gods. The Culture of Conspiracy in post-communist Romania Polirom Publishing House, 2000, 245p.
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  7. 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.score: 180.0
    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 influencing these relations (...)
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  8. James R. Kluegel (2008). Social Justice and Political Change: Public Opinion in Capitalist and Post-Communist States. Aldinetransaction.score: 150.0
    Social Justice and Political Change, involves the collaboration of thirty social scientists in twelve countries, and represents broad-ranging comparative ...
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  9. Bruno S. Sergi & William T. Bagatelas (eds.) (2005). Ethical Implications of Post-Communist Transition Economics and Politics in Europe. Iura Edition.score: 150.0
     
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  10. Anca Gheaus (2008). Gender Justice and the Welfare State in Post-Communism. Feminist Theory 9 (2):185-206.score: 120.0
    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 of communism (...)
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  11. Andreas Pickel (2001). Between Social Science and Social Technology: Toward a Philosophical Foundation for Post-Communist Transformation Studies. Philosophy of the Social Sciences 31 (4):459-487.score: 120.0
    This analysis examines fundamental questions at the intersection of social science and social technology as well as problems of disciplinary divisions and the challenge of cross-disciplinary cooperation. Its theoretical-empirical context is provided by post-communist transformations, a set of profound societal changes in which institutional design plays a central role. The article critically reappraises the contribution of Karl Popper's philosophy to this problem context, examines neoliberalism as social science and social technology, and examines the role of experts and disciplinary divisions in (...)
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  12. Gerald M. Easter (2002). Politics of Revenue Extraction in Post-Communist States: Poland and Russia Compared. Political Theory 30 (4):599-627.score: 120.0
    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 explain why Poland opted for (...)
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  13. Carmen Stoian & Rodica Milena Zaharia (2012). CSR Development in Post-Communist Economies: Employees' Expectations Regarding Corporate Socially Responsible Behaviour – the Case of Romania. Business Ethics 21 (4):380-401.score: 120.0
    Drawing on stakeholder theory and the evolutionary approach to institutions, this paper investigates the channels through which corporate social responsibility (CSR) is developed in post-communist economies by focusing on the employee background factors that shape the employees' expectations with regard to corporate socially responsible behaviour. We identify three channels through which exogenous and endogenous CSR are developed: employees with work experience in multinational enterprises (MNEs) (leading to exogenous CSR), employees with CSR knowledge (leading to exogenous CSR) and employees with experience (...)
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  14. Anna Grzymala-Busse & Pauline Jones Luong (2002). Reconceptualizing the State: Lessons From Post-Communism. Political Theory 30 (4):529-554.score: 120.0
    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 ideal types (...)
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  15. Michael Shafir (2010). Rotten Apples, Bitter Pears: An Updated Motivational Typology of Romania's Radical Right's Anti-Semitic Postures in Post-Communism. Journal for the Study of Religions and Ideologies 7 (21):150-187.score: 120.0
    Post-communist anti-Semitism in Romania and elsewhere in East Central Europe is not necessarily driven by the same motivations. Basically, each of the categories I employ in the taxonomy (updating earlier endeavors) acts out of a different motivation and has a different temporal orientation. What they all share, however, is precisely the attempt to respond to the need to produce what Benedict Anderson called an “imagined community,” in albeit significantly different positive terms of reference. A distinction is made between the following (...)
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  16. Václav Bělohradsky (2011). The Post-Communist Manifesto. Human Affairs 21 (1):62-69.score: 102.0
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  17. Alexander Filatov (1994). Unethical Business Behavior in Post-Communist Russia. Business Ethics Quarterly 4 (1):11-15.score: 96.0
    Russian is presently in a transition stage between the old centrally administered command economy and a market economy. The result is uncertainty and instability. In such a situation there is both little room and little concern for business ethics. The objective conditions for this include distortions in the systems of supply and exchange, political instability, and judicial ineffectiveness. The subjective conditions include the breakdown of morality under the communist system, and the wide acceptance of “wild” capitalism as a necessary stage (...)
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  18. Danilo Breschi (2013). From Politics to Lifestyle and/or Anti-Politics: Political Culture and the Sense for the State in Post-Communist Italy. Telos 2013 (163):111-129.score: 96.0
    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 1989. (...)
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  19. Vlad Oprica (2008). Gender Equality and Conflicting Attitudes Toward Women in Post-Communist Romania. Human Rights Review 9 (1):29-40.score: 96.0
    The idea of gender equality has been and still is an exogenous concept in Romanian culture. Initially introduced and institutionalized by communist ideology after World War II along with other utopian egalitarian principles, gender equality remains to this day a somewhat alien concept in practice for the majority of the Romanian population. Nevertheless, in the early twenty-first century, with renewed economic growth and more liberal governance in Romania, the gender equality debate has intensified, and multiple advocacies now compete on the (...)
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  20. Daniela Cojocaru, Stefan Cojocaru & Antonio Sandu (2011). The Role of Religion in the System of Social and Medical Services in Post-Communism Romania. Journal for the Study of Religions and Ideologies 10 (28):65-83.score: 96.0
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} This article aims to examine the phenomenon of social services in post-1989 Romania, underscoring the role of the religious factor in the establishment and operation of nongovernmental organisations active in the area of family and child protection/child welfare. The results are based on empirical data collected from interviews with representatives (...)
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  21. Daniel A. Bell (1999). Democracy with Chinese Characteristics: A Political Proposal for the Post-Communist Era. Philosophy East and West 49 (4):451-493.score: 90.0
    Interviews Professor Wang, a political philosopher at Beijing University about the political reforms in China. Explanation on a democratic political system with Chinese characteristics; Confucian tradition of respect for a ruling intellectual elite; Relevance of Confucian scholar Huang Zongxi's proposal for reform.
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  22. Claus Offe (1993). Disqualification, Retribution, Restitution: Dilemmas of Justice in Post-Communist Transitions. Journal of Political Philosophy 1 (1):17-44.score: 90.0
  23. Gentian Vyshka & Jera Kruja (2011). Inapplicability of Advance Directives in a Paternalistic Setting: The Case of a Post-Communist Health System. [REVIEW] BMC Medical Ethics 12 (1):12-.score: 90.0
    Background: The Albanian medical system and Albanian health legislation have adopted a paternalistic position with regard to individual decision making. This reflects the practices of a not-so-remote past when state-run facilities and a totalitarian philosophy of medical care were politically imposed. Because of this history, advance directives concerning treatment refusal and do-not-resuscitate decisions are still extremely uncommon in Albania. Medical teams cannot abstain from intervening even when the patient explicitly and repeatedly solicits therapeutic abstinence. The Albanian law on health care (...)
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  24. Dick Howard (2000). Marxism in the Post-Communist World. Critical Horizons 1 (1):71-92.score: 90.0
    Marx was and remained a philosopher. This simple fact was forgotten when Marxism became a system. Now that the system has been defeated, the philosophy re-emerges. However, its "Marxist" adherents have never understood that this philosophy was always political - in short, they have never understood politics, and therefore will never understand philosophy. Thus, the claim of the article is that, correctly read, Marx can be seen as the true philosophical founder of a modern theory of democracy.
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  25. Jamal A. Al-Khatib, Christopher J. Robertson & Dana-Nicoleta Lascu (2004). Post-Communist Consumer Ethics: The Case of Romania. Journal of Business Ethics 54 (1):81-95.score: 90.0
    In this paper we theorize that cognitive ethical orientations play an influential role in the beliefs of consumers when faced with different ranges of moral dilemmas. We examine this proposition in transitional Eastern Europe and results from a sample of 210 Romanian consumers suggest that Romanians are faced with a moral situation where low levels of Machiavellianism and high levels of idealism appear to relate to a higher ethical concern about passively benefiting at the expense of others.
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  26. Pavel D. Tichtchenko & Boris G. Yudin (1992). Towards a Bioethics in Post-Communist Russia. Cambridge Quarterly of Healthcare Ethics 1 (04):295-.score: 90.0
  27. Michael Kennedy & Daina Stukuls (1998). The Narrative of Civil Society in Communism's Collapse and Post-Communism's Alternative: Emancipation and the Challenge of Polish Protest and Baltic Nationalism. Constellations 5 (4):541-571.score: 90.0
  28. Nanette Funk (1993). Feminism and Post-Communism. Hypatia 8 (4):85 - 88.score: 90.0
    Introduction to the special cluster of articles by feminists from Eastern Europe and the former Soviet Union.
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  29. Leszek Nowak (1993). “Post-Communist Society”? Social Theory and Practice 19 (3):249-273.score: 90.0
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  30. Dane R. Gordon (1994). Philosophy in Post-Communist Europe. Metaphilosophy 25 (2-3):214-223.score: 90.0
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  31. Alexander Filatov (forthcoming). Unethical Business Behavior in Post-Communist Russia: Origins and Trends. Business Ethics Quarterly.score: 90.0
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  32. G. Burgel (2002). The Post-Communist Town: An Incomparable Testing-Ground for Social Geography. Diogenes 49 (194):79-82.score: 90.0
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  33. Lidmila Něemcová (1993). Who's Who in Business Ethics Teaching Business Ethics in Post-Communist Prague. Business Ethics 2 (2):101–102.score: 90.0
  34. Rossitsa Rangelova (1997). Building the Ethical Infrastructure of the Market in Post–Communist Countries: The Case of Bulgaria. Business Ethics 6 (4):220–229.score: 90.0
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  35. J. R. Wedel (1992). The Unintended Consequences of Western Aid to Post-Communist Europe. Telos 1992 (92):131-138.score: 90.0
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  36. Elena Abrudan (2010). Eastern European Media. An Overview. Journal for the Study of Religions and Ideologies 9 (26):249-253.score: 90.0
    Review of Marta Dyczok, Oxana Gaman-Golutvina (eds.), Media, Democracy and Freedom. The Post-Communist Experience, (Bern: Peter Lang, 2009).
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  37. Mark Delaere (1997). The End of History: New Music in Post‐Communist Societies. The European Legacy 2 (1):155-159.score: 90.0
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  38. Louis Doimi de Lupis Frankopan (1994). Ethics and Economics in Post-Communist Europe. The Chesterton Review 20 (2/3):263-266.score: 90.0
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  39. 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.score: 90.0
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  40. Michael D. Kennedy (1992). The Intelligentsia in the Constitution of Civil Societies and Post-Communist Regimes in Hungary and Poland. Theory and Society 21 (1):29-76.score: 90.0
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  41. J. O'Neill (2002). Empire Versus Empire: A Post-Communist Manifesto. Theory, Culture and Society 19 (4):195-210.score: 90.0
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  42. David Ost (1993). The Politics of Interest in Post-Communist East Europe. Theory and Society 22 (4):453-485.score: 90.0
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  43. Jana Plichtová & Magda Petrjánošová (2008). Freedom of Religion, Institution of Conscientious Objection and Political Practice in Post-Communist Slovakia1. Human Affairs 18 (1).score: 90.0
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  44. Milan Podunavac (2002). Constitutional Consensus in Post Communism: The Case of Serbia. Filozofija I Drustvo 19:213-245.score: 90.0
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  45. Peter Rozic (2014). Religion Matters: Quantifying the Impact of Religious Legacies on Post-Communist Transitional Justice. Journal for the Study of Religions and Ideologies 13 (37):3-34.score: 90.0
    While scholars have suggested several explanations to how and why societies deal with an authoritarian past, to date there has been little discussion about religious legacies in postcommunist transitional justice. Building upon emerging qualitative research, this study breaks ground by showing that lustration, a transitional-justice mechanism which limits the political participation of former authoritarian actors, is statistically robustly affected by societies’ mainstream religious legacy. Analyzing thirty-four postcommunist states from 1990 to 2012, tobit regression models demonstrate that Catholic and Protestant traditions (...)
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  46. Chris Skowronski (2003). Santayana Read From a Perspective of Polish Post-Communism. Overheard in Seville 21 (21):24-30.score: 90.0
  47. 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.score: 90.0
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  48. Johann P. Arnason (2000). Designs and Destinies: Making Sense of Post-Communism. Thesis Eleven 63 (1):89-97.score: 90.0
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  49. Yolanta Babiuch (1994). Ethics and Economic Life in Post-Communist Eastern Europe. The Chesterton Review 20 (2/3):295-301.score: 90.0
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  50. Mirko Blagojevic (2003). Religious Changes in Post-Communism: The Issue of Orthodoxy in the Transitional Societies of Serbia and Montenegro and Russia. Filozofija I Drustvo 22:233-269.score: 90.0
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