Transformations in Central Europe between 1989 and 2012: Geopolitical, Cultural, and Socioeconomic Shifts

Transformations in Central Europe between 1989 and 2012: Geopolitical, Cultural, and Socioeconomic Shifts

Tomas Kavaliauskas

Language: English

Pages: 236

ISBN: 0739197312

Format: PDF / Kindle (mobi) / ePub

Transformations in Central Europe between 1989 and 2012: Geopolitical, Cultural, and Socioeconomic Shifts by Tomas Kavaliauskas, is an in-depth study of the transformations in Central Europe in the years since the fall of Communism. Using a comparative analysis of geopolitical, ethical, cultural, and socioeconomic shifts, this essential text investigates postcommunist countries including Estonia, Latvia, Lithuania, Poland, the Czech Republic, Slovakia, Hungary, Romania, Bulgaria, and Slovenia.

Next to transitological interpretations, this study ventures upon negative and positive freedom (Isaiah Berlin) in Central Europe after two decades of post-communist transition. Kavaliauskas questions the meaning of completeness of postcommunist transition, both geopolitical and socioeconomic, when there are many transformations that do not necessarily mean unequivocal progress. The author also analyses why Central Europe in 1989, armed with civil disobedience, could not maintain its moral politics. But the book touches sensitive issues of memory as well: an examination of May 9th is provided from the Russian and the Baltic perspectives, revealing two opposing world views regarding this date of liberation or occupation. Finally, Kavaliauskas analyzes the tragedy at Smolensk airport, which became an inseparable part of Central European identity. Transformations in Central Europe between 1989 and 2012 is an essential contribution to the literature on Central Europe and the lasting effects of Communism and its aftermath.

















equipment due to its function which is derived from human needs and ascribed purpose. Without that a hammer ceases being an equipment. Then it is just a thing like a stone in the wilderness. Keeping in mind Heidegger’s thesis that “there ‘is’ no such a thing as an equipment,” we may say that the generation born after 1989 does not have existential relation to any communist period equipments since they never ascribed to them any “in order to.” They have never done it because they have never

112 , 113 , 114 , 115 , 116 , 117 , 118 , 119 , 120 , 121 , 122 , 123 , 124 , 125 , 126 , 127 , 128 , 129 , 130 , 131 , 132 , 133 , 134 , 135 , 136 , 137 , 138 , 139 , 140 , 141 , 142 , 143 , 144 , 145 , 146 , 147 transitology, 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 Trubetzkoy, N., 1 Tucker, Robert, 1 , 2 , 3 Tuđman, Franjo, 1.1-1.2 Tutlytė, Jūratė, 1 , 2 Tusk, Donald, 1 Tymoshenko, Oleksadr, 1 Tymoshenko, Yulia, 1 , 2 , 3 , 4 Ungvári-Zrínyi, Imre, 1 , 2 van Gogh, 1 , 2 van Rompuy, Herman,

Berlin, Two Concepts of Liberty, p. 8 15. Havel, Václav (1985). The Power of Powerless. Edited by John Keane, with an Introduction by Steven Lukes. London: Hutchinson. 16. Samalavičius, Almantas (2008). Kaita ir tęstinumas: kultūros kritikos esė [The Change and Continuity: an Essay on Cultural Critique], Vilnius: Kultūros barai [Domains of Culture] p. 60. 17. Šimečka, Martin (2009). Still not free. Eurozine. Available at: 18.

postcommunist Central Europe. Václav Havel also did not think that living in the truth means living in a democratic state having the ideology of economic consumption. He was critical of consumerism as of a descriptive form of subjugation, as of a mild form of totalitarianism. He even suggested a postdemocracy that should be based on existential revolution. And that was before 1989, i.e., before political romanticism and idealization of the fallen down Iron Curtain. However, in the famous essay

continued creating being distracted and unfocused. Contradictions followed: offering negotiations to a Muslim country while at the same time Muslim headscarves are prohibited in public places of some countries; Christian (Catholic) members of Central Europe are accepted into the political and cultural and socioeconomic zones, however, Christian values are not mentioned in the Lisbon treaty, regardless of the Christian metaphysical spirit in Beethoven’s Ninth symphony, which has become the anthem

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