23,568 matches
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this perspective, the Romanian modernization process hâș always been one în which the forms prefaced the basis (whether economic, social or cultural). Barbu describes the lack of Western values în Romanian society and hence the lack of a personal vision on the modernization of Romanian. Without having a clear basis of support, modernization becomes only an element of discourse. And those most able to sustain this discourse are those who dictate în society. "Modernity is not lived aș a culture of
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of Romanian. Without having a clear basis of support, modernization becomes only an element of discourse. And those most able to sustain this discourse are those who dictate în society. "Modernity is not lived aș a culture of experience, founded on the dynamics of economy and on social foresight, but aș a culture of discourse în which the present is based on historical values and is subjected to irradiation from the European democratic model". Modernization is a form of conversion of
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basis of support, modernization becomes only an element of discourse. And those most able to sustain this discourse are those who dictate în society. "Modernity is not lived aș a culture of experience, founded on the dynamics of economy and on social foresight, but aș a culture of discourse în which the present is based on historical values and is subjected to irradiation from the European democratic model". Modernization is a form of conversion of the prerogatives of power, exercised through
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sustain this discourse are those who dictate în society. "Modernity is not lived aș a culture of experience, founded on the dynamics of economy and on social foresight, but aș a culture of discourse în which the present is based on historical values and is subjected to irradiation from the European democratic model". Modernization is a form of conversion of the prerogatives of power, exercised through political discourse. Politics therefore does not reflect decision making space about a vision of development
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model". Modernization is a form of conversion of the prerogatives of power, exercised through political discourse. Politics therefore does not reflect decision making space about a vision of development, but a place where, through discourse, Romanians discover their modernity based on what they know (the past, for example). Modernity în interwar România was not debated în order to be adapted to reality, but was disputed by those who claimed power or legitimacy either from the Western model (that hat to be
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Marx to Coca-Cola, Nemira, 2004). The list is long - such concerns have been also expressed by Emil Constantinescu or Petre Român. 4 În "12.XII: The Orange Revolution în România", Bucharest, Pro Institute, 2006, we have public spending averages based on Eurostat dată showing that România uses only half of the proportion of GDP that other EU states use. This subject is also extensively analysed by Cătălin Zamfir în his work (ie -"Social Policies în România from 1990 to 1998", Bucharest
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free market economy. 25 years after the fall of communism, most of the components of free market are not yet entirely developed: the full restitution of private property is not completed; național capital is still underdeveloped and is strongly dependent on Western European capitals; the lack of loyal competition is almost generalised; most of the gross value added derives from the activities of foreign investors and from a weak agricultural production; foreign trade structure is highly vulnerable to external shocks, while
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of România to free market economy hâș not yet been finished, that the 90s economic policies caused a brutal imbalance of the industrial structure and that în the absence of a strong național capital, the domestic production is vulnerable and on the hands of foreign investors who took command of what and how to produce ... The paper also aims to demystify the intuitive idea that a state company is a priori an inefficient and uncompetitive one and should be automatically privatized
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covârșitoare a culturii franceze, multe referințe vin direct din spațiul anglo-saxon. Alteori, modelată de intermediarul francez, terminologia politică englezeasca ajunge la noi într-o formă deja "negociată" că înțeles. Un clasic precum John Stuart Mill, de pildă, este tradus cu On Liberty abia în 190227, cărțile sale fiind citite în secolul al XIX-lea în original sau în tălmăciri franceze sau italiene 28. Karl Marx este tradus în română abia după al Doilea Război Mondial, desi Kogălniceanu vorbește despre "comuniști" încă
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publics, în David E. Apter (ed.), Ideology and Discontent, Freepress, Glencoe, 1964. 10 V. Bernard Crick & Alex Porter, Political Education and Political Literacy, Longman, Londra, 1978; Crick Report: Education for Citizenship and the teaching of democracy în schools. Final Report on the Advisory Group on Citizenship, Qualification and Curriculum authority, London, 1998; Bernard Crick, Essays on Citizenship, Bloomsbury Academic, London, 2000. 11 C. H. Knoblauch, Literacy and the Politics of Education, în Andreea A. Lunsford, Helen Moglen & James Slevin, The Right
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Apter (ed.), Ideology and Discontent, Freepress, Glencoe, 1964. 10 V. Bernard Crick & Alex Porter, Political Education and Political Literacy, Longman, Londra, 1978; Crick Report: Education for Citizenship and the teaching of democracy în schools. Final Report on the Advisory Group on Citizenship, Qualification and Curriculum authority, London, 1998; Bernard Crick, Essays on Citizenship, Bloomsbury Academic, London, 2000. 11 C. H. Knoblauch, Literacy and the Politics of Education, în Andreea A. Lunsford, Helen Moglen & James Slevin, The Right to Literacy, New York, MLA
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Crick & Alex Porter, Political Education and Political Literacy, Longman, Londra, 1978; Crick Report: Education for Citizenship and the teaching of democracy în schools. Final Report on the Advisory Group on Citizenship, Qualification and Curriculum authority, London, 1998; Bernard Crick, Essays on Citizenship, Bloomsbury Academic, London, 2000. 11 C. H. Knoblauch, Literacy and the Politics of Education, în Andreea A. Lunsford, Helen Moglen & James Slevin, The Right to Literacy, New York, MLA, 1990, p. 74-80 și C. H. Knoblauch& Lil Brannon, Critical Teaching
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Ideology and Discontent, Freepress, Glencoe, 1964. COSTACHE EPUREANU, Manolache, Chestiunea locuitorilor privită din punctul de vedere al Regulamentului Organic și al Convenției, Tipografia Albinei, Iași, 1860. CRICK REPORT: Education for Citizenship and the teaching of democracy în schools. Final Report on the Advisory Group on Citizenship, Qualification and Curriculum authority, Londra, 1998; Bernard Crick, Essays on Citizenship, Bloomsbury Academic, Londra, 2000. CRICK, Bernard & PORTER, Alex, Political Education and Political Literacy, Longman, Londra, 1978. DISRAELI, Benjamin, Conigsby or the new generation, Bryce
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Glencoe, 1964. COSTACHE EPUREANU, Manolache, Chestiunea locuitorilor privită din punctul de vedere al Regulamentului Organic și al Convenției, Tipografia Albinei, Iași, 1860. CRICK REPORT: Education for Citizenship and the teaching of democracy în schools. Final Report on the Advisory Group on Citizenship, Qualification and Curriculum authority, Londra, 1998; Bernard Crick, Essays on Citizenship, Bloomsbury Academic, Londra, 2000. CRICK, Bernard & PORTER, Alex, Political Education and Political Literacy, Longman, Londra, 1978. DISRAELI, Benjamin, Conigsby or the new generation, Bryce, London, 1853. DISRAELI, Benjamin
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vedere al Regulamentului Organic și al Convenției, Tipografia Albinei, Iași, 1860. CRICK REPORT: Education for Citizenship and the teaching of democracy în schools. Final Report on the Advisory Group on Citizenship, Qualification and Curriculum authority, Londra, 1998; Bernard Crick, Essays on Citizenship, Bloomsbury Academic, Londra, 2000. CRICK, Bernard & PORTER, Alex, Political Education and Political Literacy, Longman, Londra, 1978. DISRAELI, Benjamin, Conigsby or the new generation, Bryce, London, 1853. DISRAELI, Benjamin, Henrietta Temple. A Lovestory, Tauchnitz, Leipzig, 1859 DISRAELI, Benjamin, Lothair, vol
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came] the period when it was totally prohibited to even mention his name (during the dramatic years of 1949-1954) - and [then came] the touching return to him, marked by a flood of monographs and articles about the difficult, controversial, but on the whole, "our" writer both during and after the anniversary year of 1956. |Finally, sometime în the middle of the 1960s, Dostoevsky was almost completely rehabilitated..." 3. Dostoevsky and the paradigmatic Marxist perspective Towards the end of the nineteenth century
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the anniversary year of 1956. |Finally, sometime în the middle of the 1960s, Dostoevsky was almost completely rehabilitated..." 3. Dostoevsky and the paradigmatic Marxist perspective Towards the end of the nineteenth century, Constantin Dobrogeanu- Gherea published the first serious text on Dostoevsky. However, aș a well-known socialist, the Romanian author approaches Dostoevsky's work în a biased and subjective way, trying to emphasize those aspects în the life of the Russian author which would be ideologically convenient. În a paper published
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by officials and Communist ideology în other areas, not only literary but also historical, political, economic, religious, etc. The soviet Critic V. Ermilov, for example, indicates that the main elements of his study, namely, the contradictions of Dostoevsky's work, on the duality which tortured permanently the great Russian novelist being în the impossibility to escape from the torments caused by it. Both life and his oeuvre, believes the author, represents a tragedy, ăn example of trying to "suppress and mutilation
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view, are the very substance of Dostevsky's work, considering that the writer hâș not understood the mechanism of solving the problems of the old society, the real and efficient solutions being found and applied by the communist society 10. On his turn, Tudor Vianu claims that the Dostoevsky's entire misconception is rooted în the way he questions the origin of evil and pain, în glorifying faith and suffering aș source of man's moral regeneration 11. Arguably, the most
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The Demons 12. The "realism" of Dostoesvky's creation is also another element often mentioned by the Marxist critics în their studies. However, it hâș to be stated that this is the idea of realism în a Marxist sense, focused on highlighting the role of external reality în determining the behavior of the characters, while Dostoevsky himself accentuated the spiritual and psychological sides: "I am called a psychologist. Not true. I am only a realist în a higher sense"13. În
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text The Demons he offered the possibility to political reactionary to "splash with mud the Revolution and the revolutionaries", Russian revolutionaries being portrayed aș "bad people, selfish tyrant, deprived by higher moral sentiments which deny the divine and human laws22. On the same line, the essayist and literary critic Alfred Heinrich recalls în his study, Realism with romantic elements, the opinion of the revolutionary writer P. Tcaciov who considers the novel The Demons, aș an "abstract nonsense lacking any real element
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Aliosha, father Zosima from Karamazov Brothers, Ippolit and Stavroghin from The Demons, all have become within this perspective the exponents of religious and political reactionary movements which would contradict flagrantly the communist ideology. Characters, dialogues, narrative elements, descriptions and șo on have been interpreted în various ways, often just for serving ideological purposes or for discrediting a certain conception. Riurikov, for example, claims that the novel Borther Karamazov actually reveals the "general view of degeneration and collapse of a noble family
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almost forbidden. More specifically, în spițe of the fact that for example în the lațe '60s almost all of his novels have been translated, the numerous commentaries and critical studies were extremely biased and ideological, positioned within a Marxist-Leninist perspective. On the other hand, în the '80s, for example, only few interpretative texts were published and, notably, they are less ideological and have a higher qualitative literary value, the censorship being somehow more relaxed în respect to the process of interpreting
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the censorship being somehow more relaxed în respect to the process of interpreting the oeuvre of the Russian novelist. A similar situation occurs regarding the themes and topics addressed by the authors: while în the first decades the focus was on highlighting the aspects which was possible to bring them în a relative accord with communist ideology, în the latest period, there were more nuanced interpretations, sensible and controversial themes being approach, including the religious ones. This was possible because his
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Dostoevsky's reception during the communist period, we can note two distinct trends: the Marxist perspective, dominant over time, excepting the last two decades, and when only few studies were published. A second perspective, a more theoretical or technical, focused on various literary or psychological themes which much less ideological, such aș the studies of Valeriu Cristea 25, Friedrich Heinrich 26, Albert Kovacs or the excepțional study of Ileana Mălăncioiu Vină tragică 27. Aș noted în the analysis, the whole process
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