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1

JOSEF LUKL HROMÁDKA: V KOMUNISMU SE PROJEVUJE NEZADRŽITELNĚ DYNAMICKÁ SÍLA ŽIVÉ KŘESŤANSKÉ TRADICE

100%

Novotný V.

Studia theologica

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2013

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tom 15

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nr 2

31–44

EN

The study provides insight into the attitudes of Czech Christians towards Marxism in the period of the so-called pre-totalitarian regime over the years 1945 to 1948. It introduces two of the most significant forms of ideological discussions between Czech Christians and Marxism and Communism of those times which are represented by the Catholic Josef Zvěřina and the Protestant Josef Lukl Hromádka. It demonstrates that both of these authors were open to the project of social equity, collective collaboration and more equitable distribution of capital. They were of the opinion that everything which was right in Communism was merely a development of that what was typical for Christianity and what could only find its proper place and crowning within integral Christianity. They rejected atheism. Zvěřina believed that ideological and practical atheism was such a key aspect of Marxism that it led towards such a different conception of human society which was impossible to coexist with Communism. Hromádka, in contrast, operated with the idea of non-atheistic Communism and from this derived the possibility that peaceful collaboration between communists and Christians could lead towards its surmounting.

2

Marksizm w rozumieniu Czesława Miłosza

100%

Tuz-Jurecka E.

Prace Literackie

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2011

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tom 51

109-116

EN

The article presents Marx’s and Engels’ views on nature and history, as well as the views of the Polish Nobel laureate on Marxism. Miłosz remained under the spell of the Marxist way of understanding the world for quite a long time. The notions that the reality on the move is a constant struggle, that history is the process of human self-fulfilment and extension of nature were very close to him. In the 1930s, the author of The Captive Mind remained “musical” to Marxism. Later, he would consistently analyse it, revealing it as weak and evil. He was never comfortable with leftist totalitarianism. He always rebelled against the “metaphysics” of Marxism-communism and “letting the devil in by the side entrance,” i.e. replacing God with history, with the doctrine of its all-powerfulness, despite being, after all, convinced that history, just as nature, was governed by iron historical necessity and that the universal killed the particular. When analysing the effects of the overwhelming influence of the “snowballing force” of history on the individual, he tried to capture “the eternal moment” in the “movement” and attempted self-definition in the river of time.

3

DIE RENAISSANCE IN UNGARN UND ITALIEN AUS MARXISTISCHER UND NATIONALER PERSPEKTIVE. BEOBACHTUNGEN ZUR SITUATION IN UNGARN VOR UND NACH 1945

100%

Born R.

ARS

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2015

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tom 48

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nr 2

160 – 178

EN

Renaissance, and especially the figure of Matthias Corvinus, represents from the beginning to the national emancipation in the late 18th century, an important unit in the public perception and later in the state politics of history. In addition to focusing on their own national cultural heritage that plays also an important role the view of the development of Renaissance art in various regions of Southern and Western Europe. The article tries to contextualize the art historiographic positions in Hungary in 1948-1989. In the interwar period, the foundations for two movements were laid.

4

Antytotalitaryzm zintegrowany Józefa Marii Bocheńskiego

100%

Rzegocki A.

Studia nad Faszyzmem i Zbrodniami Hitlerowskimi

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2011

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tom 33

493–503

EN

Father Professor Józef Franciszek Emanuel Innocenty Maria Bocheński, OP, cannot be excluded from the ranks of the most prominent Polish experts on Marxist philosophy and sovietologists. He was both a thinker and a “human institution,” a person of clearly anti-Communist views, who devoted the better part of his life to a multi-faceted struggle against totalitarianism. Phenomenon, which was the personality, activity and thought of Father Józef Maria Bocheński, cannot be understood by concentrating only on part of his achievements and interests. In order to understand his importance as an extremely significant point of resistance against every totalitarian doctrine, we have to look at Father Innocenty in the most comprehensive way possible. In my opinion, his opposition against totalitarianism not only possessed a purely intellectual dimension but was also intrinsically connected with his personality. The whole way of life and thinking of Bocheński was saturated with the notion of liberty, both in individual and communal context. His aversion towards every attempt at enslavement had strong foundations, probably deriving from the period of his childhood. That is why, in order to grasp what is most important for Bocheński, we should remember almost every aspect of his activities and interests; all of them carried an immense anti-totalitarian message. Apart from his philosophical and popularizing achievements, the organizational activity and the very personality of the monk also remains of crucial importance. His eccentric behavior is to this day recollected with sentiment by pupils of Professor Bocheński (and not only by them). The upbringing in Polish culture was the keystone of pro-liberty attitude and diverse endeavors of Józef Maria Bocheński. Polish culture became a major foundation of the anti-totalitarian attitude of Polish logician.

5

K RECEPCI ADORNOVY METODY V AKTUÁLNÍCH PODOBÁCH KRITICKÉ TEORIE

100%

Nový M.

Filozofia (Philosophy)

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2016

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tom 71

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nr 3

173 – 185

EN

The essay deals with the reception of Adorno’s method in critical theory’s contemporary forms. Firstly, it explores the Marxist methodological root of Adorno’s theorizing in the concept of exchange (Adorno has slightly modified Marx’s argumentation in Capital by focusing on the exchange process rather than on the value-form). Secondly, the essay criticizes Habermas’ and Honneth’s interpretations of Adorno’s approach: both of them are unable to explicate Adorno’s dialectical materialism. That is why in Habermas and Honneth the critical theory collapses into a form of transcendental thought. Thirdly, against Habermas and Honneth, the essay argues that Sohn-Rethel’s critical Marxist proposal to reconstruct critical theory as a dialectical exposition (Darstellung) of capitalism – the historically determinate society premised upon the totality of ‚real abstractions‘ – provides much better initiation to Adorno’s method.

6

POSTAVENIE RÍMSKEHO PRÁVA V SOCIALISTICKEJ SPOLOČNOSTI A FENOMÉN SOCIALISTICKEJ PRÁVNEJ ROMANISTIKY

88%

Gregor M.

Právny obzor. Teoretický časopis pre otázky štátu a práva (Juridical Review. Theoretical journal for the questions of state and law)

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2018

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tom 101

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nr 1

27 – 42

EN

The submitted contribution focuses on the status of Roman law in the context of socialist jurisprudence. It tries to analyse various theories of Marxist ideologists and Romanists on the effectiveness and importance of the Roman law in socialist society, based on which it finds a characteristics of the relationship between Roman law and socialism. In this context the article also addresses the characteristics and goals of the socialist legal Romance as a specific school which had a tendency to separate itself from so-called „Bourgeois" schools examining Roman law.

7

PRÁCE A DÍLO. LEVINAS, ARENDTOVÁ A MARXISMUS

88%

Bierhanzl J.

Filozofia (Philosophy)

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2017

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tom 72

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nr 1

46 – 53

EN

The article explores the relationship between labour and work in Levinas, taking into consideration Arendt’s understanding of action as well as the Marxist conception of labour. The sections dealing with the concept of work in Levinas’ Totality and Infinity offer a roughly reproduction of the Marxist dichotomy creation/self-creation: on one hand there is the claim to the unity of labour and expression; on the other hand there is an alienated labour with this unity broken. Here the works are commodities and workers dishonoured and, what is more, exploited. Thus the reader is left with following questions: What is the true reason of breaking this fundamental bond of a person with herself/himself? How precisely this break is accomplished?

8

FILOZOFICKO-LITERÁRNA ČINNOSŤ MILANA ZIGA V ŠESŤDESIATYCH ROKOCH MINULÉHO STOROČIA

88%

Plašienková Z.

Filozofia (Philosophy)

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2015

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tom 70

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nr 10

853 – 864

EN

The contribution offers a critical survey of philosophic-literary writings of the Slovak philosopher Milan Zigo (with a special attention paid to his reflections and reviews) which appeared in the 1960s in the journal Slovenské pohľady. Distinctive features of Zigo’s insights are identified, whose leitmotif is seen by the author as Zigo’s implicitly critical attitude towards the one-sided ideologization of Marxist philosophy. Further, attention is paid to particular issues investigated by Zigo: his understanding of humanism, the relationship between philosophy and humanities, as well as between philosophy and literature and, last, but not least, the dialogue with Western philosophies is underlined.

9

RESERACH IN THE MODRY KAMEN REGION IN 1950, AS AN INSTANCE OF THE PENETRATION OF MARXISM INTO SLOVAK ETHNOLOGY (Vyskum v okrese Modry Kamen v roku 1950 ako priklad prenikania marxizmu do slovenskeho narodopisu)

75%

Zajonc J.

Slovenský národopis (Slovak Ethnology)

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2010

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tom 58

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nr 4

425-443

EN

This paper deals with the development of ethnology in Slovakia from 1945 to 1950. To a lesser extent it tracks the penetration into this scholarly discipline of Marxism, in the context of its promotion by the governing regime after the communist seizure of power in 1948. More detailed attention is given to the penetration of the Soviet ethnographic school, founded on historical and dialectical materialism, into the ethnology during this period. The first section of the paper contains a detailed characterisation of the Ethnological Institute of the Slovak Academy of Sciences and Arts (1946-1953). In the second section the paper offers information on the fieldwork activity which the Ethnological Institute carried out during 1950 in the vicinity of the town Modry Kamen, in the south-central part of Slovakia. The reconstructed fieldwork is analysed as an instance of the penetration of communist ideology into a discipline in the totalitarian system. The reason why the research project in the Modry Kamen region is taken as a model example is the fact that scholars in the Ethnological Institute, in the time between the project's preparation and the publication of its results, began a programmatic orientation of ethnology on the theoretical and methodological planes towards Marxism.

10

STÁLE AKTUÁLNY VIZIONÁR ANTONIO GRAMSCI

75%

Perný L.

Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy

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2015

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tom 8

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nr 1

93 – 105

EN

The paper analyses the main theoretical resources of what is called the practical philosophy of A. Gramsci, with an emphasis on the philosophy of history associated with collective will and historicism. Gramsci‘s contribution is updated and compared with the statements made by his predecessors, contemporaries, neo-Marxist followers, ideological opponents as well as contemporary philosophers. The mission of this paper is to recall the message of the neglected and ignored representative of cultural Marxism. According to Gramsci, the human being is a process of his actions, philosophy in human action, the historical process is governed by collective will, which results from wills and deeds and the truth is objectively given, and is independent of where and when it is recognized. The central motif is practical transformation of the world through art and philosophy, that is, through what is named cultural hegemony, which will transform itself from an elitist culture into a culture for all human beings. Gramsci‘ s philosophy is a unique fusion of Croce’s idealistic and spiritual understanding of the philosophy of history with the theory of Marxism.

11

LITERÁRNA POLEMIKA HAMADA – MINÁČ A JEJ DOBOVÝ CONTEXT

75%

Bílik R.

Slovenská literatúra (Slovak Literature)

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2013

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tom 60

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nr 5

371 – 385

EN

The presented article reconstructs the literary polemic between the writer and essayist V. Mináč and the literary critic M. Hamada which took place in the liberal environment of the first half of the 1960s in Slovakia and became emblematic of that period of time. The author pays attention to its impact as well as the events and the writings preceding it. The central subject of the polemic was the category of the estrangement in the context of various interpretations of Marxist philosophy. It helps identify also the political and cultural processes forming the intellectual climate of the 1960s. On the one hand it became a part of the wide-ranging social discussion about the critical „acknowledgement“ of the Stalinism´s legacy, which continued until its violent interruption by Normalization after 1968, on the other hand, it made space for new ideological, philosophical and aesthetical initiatives. However, the polemic also raised the other issues, which have reached beyond the context of the period of time in question and are permanently present in the current discussions about finding alternatives to technological rationality and other strategies of the „Post-Modern“ power (Foucault, Derrida, Deleuze, Bauman, Žižek).

12

POSTCOLONIAL REFLECTIONS. ON THE MARGIN OF THE COLLECTIVE WORK 'FROM SOVIETOLOGY TO POSTCOLONIALITY: POLAND AND UKRAINE FROM A POSTCOLONIAL PERSPECITVE' EDITED BY JANUSZ KOREK (Polish title - below).

75%

Thomson E.

Porównania

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2008

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tom 5

113-125

EN

(Title in Polish - ' Postkolonialne refleksje. Na marginesie pracy zbiorowej 'From Sovietology to Postcoloniality: Poland and Ukraine from a Postcolonial Perspective' pod redakcja Janusza Korka'). The authoress links colonialism to the development of national consciousness in Europe in the eighteenth century. She further posits that at the core of colonialism lies transformation of even tiny into a periphery. She then compares European colonialism in Africa and Asia to Russian/Soviet colonialism in Europe and Asia. Her comment about the transformation of consciousness in Poland under colonialism has to do with the construction of the 'substitute hegemony' in Polish discourse. She concludes that Polish and Ukrainian scholars differ in major ways with regard to their treatment of colonial appropriation of their respective countries.

13

ATTEMPT TO CONSTRUCT A MARXIST MASTER NARRATIVE IN THE PERIOD 1948 – 1955

75%

Hudek A.

Historický časopis (Historical Journal)

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2008

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tom 56

|

nr suppl. issue

111 – 131

EN

The study is concerned with the development of Slovak historical science in the period 1948 – 1955. Its institutional and personal development is analysed, together with the methods of control and direction by the communist regime. The main interest is devoted to the problems of applying Marxism to Slovak historiography. The second part of the study consists of an outline of the way Marxist historiography interpreted and evaluated the key periods of Slovak history. Attention is devoted also to the formation of the Marxist periodization of Slovak history. The result was a framework for the Slovak Marxist national story, used in later synthetic works.

14

JOSÉ MARTÍ

75%

Dinušová D.

Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy

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2016

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tom 9

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nr 2

86 – 113

EN

The paper focuses on the life and work of the Cuban writer, philosopher and revolutionary José Martí, who left a visible mark on the history of his region. The paper offers a new perspective on his life, his political, journalistic and literary activity. It reflects upon José Martí’s thought, his contribution to culture and philosophy, defining his place in the evolution of revolutionary thinking in the 19th and 20th centuries. Special attention is given to Jose Marti’s attitude to Marxism as a movement which influenced the developments in Cuba and Latin America. The study concludes with a modern rendering of Martí’s work in the context of the current social and political situation.

15

PARALLEL WORLDS OF THE SOCIOLOGICAL THEORY

63%

Alijevova D.

Sociológia (Sociology)

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2006

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tom 38

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nr 5

367-398

EN

The article is devoted to the co-existence of such different contemporary sociological approaches as the post-modern social theory and the mainstream sociology, represented by functionalism. Their thematic and conceptual differences are so significant that the metaphor of the 'parallel worlds' of the sociological theory seems to be adequate to describe the present situation. The analysis focuses on the late works of J. Baudrillard as the most important representative of the post-modern social theory. Baudrillard declares that the social theory is dead because the key social factors like class and ethnic differences have disappeared with the creation of an undifferentiated mass. This declaration leads Baudrillard towards creating a new way of sociologizing and a new sociological vocabulary, which sharply contrasts with the concepts of the mainstream sociology. The masses for him are a non-social category - a 'silent majority', a 'black hole' that absorbs all social characteristics of the system. It is their fatal strategies that are so crucial for the fate of the social world. The similar position in this respect is typical for another eminent French post-modern theorist M. Maffesoli. For him, the masses have lost their political and economical characteristics - they are not anymore the subject of the world history. Naturally, such 'antisocial theory' make the post-modern sociology unacceptable for the most mainstream sociologists in their research and theorizing. They live in their own sociological universe that had been created during the long sociological tradition. The core conception of mainstream sociology is represented by structural-functionalism, which has been recently revived in the works of neo-functionalists (J. Alexander, P. Colomy, S. N. Eisenstadt, F. Lechner, R. Munch). The functionalism survives not only in the sociological theory but also in the 'practical sociological reasoning'. It presents the sociological theory that is parallel to the post-modern social theory. The third parallel structure in the contemporary sociology is presented by the Marxist social theory. It has also survived in the works of the eminent modern (A. Giddens, P. Bourdieu) and post-modern (J. Baudrillard, M. Maffesoli, F. Jameson) sociologists. An outstanding example of the 'latent Marxism' in the recent years is the conception of the informational society by M. Castells. In comparison with the functionalism that embodies the consensual thinking, the Marxism presents a conflict-oriented critical position which makes it a popular ideology in contemporary globalizing world.

16

Národní diskurzy polských marxistů na přelomu 19. a 20. století: patriotismus Kazimierze Kelles-Krauze proti internacionalismu Rosy Luxemburgové

63%

Květina J.

Slovanský přehled: historická revue pro dějiny střední, východní a jihovýchodní Evropy (Slavonic Review: Review for Central, Eastern and Southeastern European history)

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2012

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tom 98

|

nr 3-4

209-231

EN

This paper analyses a national discourse of the Polish socialist movement at the turn of the 19th and 20th century. Its wording is very questionable because of the different interpretations of Marx's attitude by the two main Polish socialist intellectual leaders: Kazimierz Kelles-Krauz and Rosa Luxemburg. As the key method of this research, it is possible to define a comparison of their theoretical concepts, whose dissimilar conclusions resulted in formation of two rival political parties: PPS and SDKPiL. It is necessary to analyse and understand the conception of the nation according to Polish socialist doctrines focusing on the different interpretations of: 1) the sense of the proletarian revolution; 2) accumulation of the capital; 3) the basic essence of the national community. Based on these issues, this research is to clarify not only the unambiguous conception of the Polish socialism but also the theoretical dilemma of the relationship between nationalism and socialism.

17

THE MARXIST LEGACY AND THE INTERPRETATION OF ART: BETWEEN AESTHETIC VALUE AND SOCIAL SYMPTOM (Marksisma mantojums un makslas interpretacija: Starp estetisku vertibu un socialu simptomu)

63%

Pelse S.

Makslas Vesture un Teorija

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2009

|

tom 12

38-43

EN

The basic premises of Marxism in respect to art are well known - art is a social phenomenon impossible to explain outside the economic structures of the society in which and for which it is made. Although primitive, deterministic versions of Marxism are largely of historical interest only, seeing art processes as a field of interaction of social, ethnic, gender, race and other contextual factors has not only been recognised but also became a dominant set of interpretational strategies. If feminism, gender studies or the post-colonial discourse are relatively new on Latvian soil, Marxist ideas have circulated in the local intellectual milieu since the late 19th century. In line with the dominant Soviet ideology, they have been comparatively well documented. In the interwar period Marxist ideas developed from more radical, expressionist-style echoes of proletarian culture to gradual restoration of order. Art as the indicator of the class struggle also sometimes left room for the concept of artist-genius, his gift consisting precisely in an ability to sense the social change first, as described by art historian Kristaps Eliass. The writer Andrejs Kurcijs who attempted to introduce the trend of Activism, a term coined in the melting pot of European Avant-garde trends, also voiced a compromise between the understanding of form and sociological assessment, each illuminating the other. Though politically unacceptable, leftist views emphasising serious content instead of the bourgeois formalism were selectively institutionalised as 'progressive' in the following period of Soviet domination.

18

CONTENT AND FORM IN LATVIAN ART THEORY IN THE FIRST THIRD OF THE 20TH CENTURY (Satura un formas attiecibu traktejums latviesu makslas teorija 20. gs. pirmaja tresdala)

63%

Pelse S.

Makslas Vesture un Teorija

|

2006

|

tom 5

31-35

EN

The idea of content and form being two separate components of the artistic image is a rather ancient legacy of European art theory. The origins of the notion of form can be found in classical sources; in a simplified way, content is what the artwork is 'about' and form relates to 'how' this content is made manifest. As noted by the Polish aesthetician Wladyslaw Tatarkiewicz, form can have at least five meanings. Form as opposed to content is only one possible reading; another no less important sense is the interpretation of form as the relationships of parts and their proportions. In the local art-theoretical material both the above-mentioned senses of form (form as style and form as relationships of parts) are largely blended together, speaking at the same time about perceptible formal qualities and the modes of their arrangement. Early 20th century theoretical thought is largely concerned with lessening the significance of content in art, especially 'significant' content as promoted by the academic tradition. It was replaced by everyday subjects considered equally significant by artists who stressed form as embodying the unique vision of the individual. From a Marxist viewpoint, symbolism was termed formalist although it is rather content-based in the context of other 20th century trends. In the early 1920s, when an open clash broke out between the 'old' academic art and the Riga Artists' Group, young artists tended to stress the importance of form, seemingly diminishing the role of content. The local scene was typified by the search for a midway between 'traditional' and radically innovative form, denouncing both the imitation of nature by 'old means' and 'contemporary' form lacking any deeper content.