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By Leonidas Donskis

Loyalty and betrayal are between key ideas of the ethic of nationalism. Marriage of country and tradition, which turns out the essence of the congruence among political strength constitution and collective id, frequently bargains an easy clarification of loyalty and dissent. Loyalty is obvious as once-and-for-all dedication of the person to his or her country, while betrayal is pointed out as a failure to devote him or herself to a typical reason or as a diversion from the thing of political loyalty and cultural/linguistic constancy. For conservative or radical nationalists, even social and cultural critique of one’s humans and nation might be considered as treason, while for his or her liberal opposite numbers it really is accurately what constitutes political know-how, civic advantage, and a awake commitment to the folk and tradition. This ebook is the 1st try to supply a discursive map of Lithuanian liberal and conservative nationalism. interpreting the works and perspectives of dissenters and critics of society and tradition, we will be able to demonstrate a method of being of liberal nationalism as a social and cultural feedback. This quantity is of curiosity for highbrow historians, social theorists, scholars of East-Central eu notion, and a person drawn to Baltic stories and the recent individuals of the european. "Dissent: act of betrayal, or loyalty? Leonidas Donskis' new striking examine is one constant, thorough and devoted attempt to supply a solution to that question." Zygmunt Bauman (from the Preface)

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Additional info for Loyalty, Dissent, and Betrayal: Modern Lithuania and East-Central European Moral Imagination (On the Boundary of Two Worlds: Identity, Freedom, and Moral ... Freedom, & Moral Imagination in the Baltics)

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An examination of several inter-war Lithuanian philosophical texts reveals just how strongly Lithuanian philosophy was affected by nineteenth- and twentieth-century Russian philosophy. Two key Lithuanian intellectuals— Stasys Šalkauskis and Vincas Mykolaitis-Putinas—wrote their doctoral dissertations at the University of Fribourg in Switzerland (both written in French), focusing on the prominent Russian religious thinker and social philosopher Vladimir Solovyov. Šalkauskis studied Solovyov’s philosophy of religion, while Putinas analyzed the Russian thinker’s aesthetics.

Tiryakian and Zbigniew Brzezinski—among his fellow graduate students. From 1964 to 1996, Kavolis taught sociology and comparative civilizations at Dickinson College in Pennsylvania where he was promoted to the title of Charles A. Dana Professor of Comparative Civilizations. The years of Kavolis’s youth and maturity are equally marked by his attachment to Lithuania. Yet, as opposed to conservative Lithuanian immigrants in the United States who were nostalgic about inter-war Lithuanian state and identity politics, Kavolis moved the center of his intellectual and cultural concerns to a future vision of Lithuania and its culture.

For example, the Third Rome of the Russian Slavophiles or the Athens of the North extolled by Lithuanian neo-Romantics—among them the French poet of Polish-Lithuanian origin, Oscar Miáosz—are both symbolic constructs grounded in a fundamental denial of modern Western civilization and an emphasis on personal heritage. This was evident in the ideological disputes that took place, from the time of Peter the Great, between the anti-Western, antimodern Russian Slavophiles and the Hegelian Zapadniki (Westerners), who were sympathetic to Western reforms.

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