Suchergebnisse

Almost 40 years ago, when I was doing fieldwork in Poland, the word Solidarity was on everyone's lips. One of the popular rallying cries, here and elsewhere in the region, was that of "rejoining Europe". Similar ebullience was found in many Western countries at the time, justified by the increasingly progressive politics of the European Economic Community (as it was known at the time) and by the intellectual vogue for "civil society" as a key component of the continent's liberal Enlightenment heritage.Today, in Poland and elsewhere in Europe, scepticism toward the idea of solidarity at the level of the EU runs deep. Populist politicians thrive and liberal civil society struggles. Why is this happening? Where else in the contemporary world can solidary solutions to the problems of the planet be forged? The answer given in this lecture will be radically Eurosceptic. Without denying the remarkable accomplishments of Europe since classical antiquity, it is necessary to place them in wider contexts. The landmass should be conceived as Eurasia, of which Europe is an important macro-region; it is an equivalent of China, not of Asia. The lecture will touch briefly on Axial Age theory, when social solidarities emerged on an unprecedented scale across the landmass, accompanied by ideas of moral universalism. It will also expound Jack Goody's thesis concerning "alternating leadership" between East and West since the urban revolution of the Bronze Age. If we follow Goody by abandoning the rhetoric of a "European miracle" and look instead to Eurasian commonalities over the last three millennia, we shall be in a better position to create the geopolitical and moral solidarities urgently needed by humanity. ; Almost 40 years ago, when I was doing fieldwork in Poland, the word Solidarity was on everyone's lips. One of the popular rallying cries, here and elsewhere in the region, was that of "rejoining Europe". Similar ebullience was found in many Western countries at the time, justified by the increasingly progressive politics of the European Economic Community (as it was known at the time) and by the intellectual vogue for "civil society" as a key component of the continent's liberal Enlightenment heritage.Today, in Poland and elsewhere in Europe, scepticism toward the idea of solidarity at the level of the EU runs deep. Populist politicians thrive and liberal civil society struggles. Why is this happening? Where else in the contemporary world can solidary solutions to the problems of the planet be forged? The answer given in this lecture will be radically Eurosceptic. Without denying the remarkable accomplishments of Europe since classical antiquity, it is necessary to place them in wider contexts. The landmass should be conceived as Eurasia, of which Europe is an important macro-region; it is an equivalent of China, not of Asia. The lecture will touch briefly on Axial Age theory, when social solidarities emerged on an unprecedented scale across the landmass, accompanied by ideas of moral universalism. It will also expound Jack Goody's thesis concerning "alternating leadership" between East and West since the urban revolution of the Bronze Age. If we follow Goody by abandoning the rhetoric of a "European miracle" and look instead to Eurasian commonalities over the last three millennia, we shall be in a better position to create the geopolitical and moral solidarities urgently needed by humanity.

Almost 40 years ago, when I was doing fieldwork in Poland, the word Solidarity was on everyone's lips. One of the popular rallying cries, here and elsewhere in the region, was that of "rejoining Europe". Similar ebullience was found in many Western countries at the time, justified by the increasingly progressive politics of the European Economic Community (as it was known at the time) and by the intellectual vogue for "civil society" as a key component of the continent's liberal Enlightenment heritage.Today, in Poland and elsewhere in Europe, scepticism toward the idea of solidarity at the level of the EU runs deep. Populist politicians thrive and liberal civil society struggles. Why is this happening? Where else in the contemporary world can solidary solutions to the problems of the planet be forged? The answer given in this lecture will be radically Eurosceptic. Without denying the remarkable accomplishments of Europe since classical antiquity, it is necessary to place them in wider contexts. The landmass should be conceived as Eurasia, of which Europe is an important macro-region; it is an equivalent of China, not of Asia. The lecture will touch briefly on Axial Age theory, when social solidarities emerged on an unprecedented scale across the landmass, accompanied by ideas of moral universalism. It will also expound Jack Goody's thesis concerning "alternating leadership" between East and West since the urban revolution of the Bronze Age. If we follow Goody by abandoning the rhetoric of a "European miracle" and look instead to Eurasian commonalities over the last three millennia, we shall be in a better position to create the geopolitical and moral solidarities urgently needed by humanity. ; Almost 40 years ago, when I was doing fieldwork in Poland, the word Solidarity was on everyone's lips. One of the popular rallying cries, here and elsewhere in the region, was that of "rejoining Europe". Similar ebullience was found in many Western countries at the time, justified by the increasingly progressive politics of the European Economic Community (as it was known at the time) and by the intellectual vogue for "civil society" as a key component of the continent's liberal Enlightenment heritage.Today, in Poland and elsewhere in Europe, scepticism toward the idea of solidarity at the level of the EU runs deep. Populist politicians thrive and liberal civil society struggles. Why is this happening? Where else in the contemporary world can solidary solutions to the problems of the planet be forged? The answer given in this lecture will be radically Eurosceptic. Without denying the remarkable accomplishments of Europe since classical antiquity, it is necessary to place them in wider contexts. The landmass should be conceived as Eurasia, of which Europe is an important macro-region; it is an equivalent of China, not of Asia. The lecture will touch briefly on Axial Age theory, when social solidarities emerged on an unprecedented scale across the landmass, accompanied by ideas of moral universalism. It will also expound Jack Goody's thesis concerning "alternating leadership" between East and West since the urban revolution of the Bronze Age. If we follow Goody by abandoning the rhetoric of a "European miracle" and look instead to Eurasian commonalities over the last three millennia, we shall be in a better position to create the geopolitical and moral solidarities urgently needed by humanity.

Tim Rogan: The Moral Economists: R. H. Tawney, Karl Polanyi, E. P. Thompson, and the Critique of Capitalism. Princeton, NJ / Oxford: Princeton University Press 2017. 978-0-691-17300-9

S'appuyant sur un travail de terrain de longue haleine dans un village de la grande plaine hongroise, l'auteur analyse les liens entre économie politique et formes de sociabilité communément englobées sous le terme de rituel. Trois cycles d'intégration et de désintégration sont décrits. Chacune des phases de déstructuration a conduit à de nouvelles formes d'« auto‑protection » (Karl Polanyi) et à la construction de nouvelles relations communautaires. Les formes exemplaires de sociabilité aujourd'hui sont sensiblement différentes de celles de l'ère socialiste.

Noting a lack of consensus in the recent literature on the Anthropocene, this article considers how social anthropologists might contribute to its theorizing and dating. Empirically it draws on the author's long-term fieldwork in Hungary. It is argued that ethnographic methods are essential for grasping subjectivities, including temporal orientations and perceptions of epochal transformation. When it comes to historical periodization, however, ethnography is obviously insufficient and proposals privileging the last half-century, or just the last quarter of a century, seem inadequate. Influential theories, which define 'modernity' in terms of developments emanating from the countries of the North Atlantic in the sixteenth to the nineteenth centuries (Gellner, Polanyi, Wolf), remain partial and Eurocentric. To comprehend the social preconditions of the Anthropocene in a holistic fashion (the crucial contribution of comparative anthropology), it is necessary to follow Jack Goody and trace how the urban revolutions of the Bronze Age united Eurasia through the diffusion of new forms of economy, polity and cosmology.