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This dissertation researches the political theory that underpins Alasdair MacIntyre's neo-Aristotelian philosophy. This theory is named as "Revolutionary Aristotelianism". I argue that Revolutionary Aristotelianism should be interpreted from the perspective of emancipatory politics as a form of post-Marxism. It rejects the form of politics that is characteristic of Marxism but maintains the radical democratic ideals and reformulates emancipatory politics on different theoretical and practical grounds. Revolutionary Aristotelianism conceptualises emancipatory struggles at the level of local communities. In my research I focus on the notions of the good and local community developed by the Revolutionary Aristotelian theory. By analysing Aristotle's, Thomas Aquinas' and Karl Marx's influence for MacIntyre's neo-Aristotelianism, I reveal how the notion of the polis as an arena of rational collective enquiry grounds the conception of local politics. Politics is understood as shared deliberation in an open participatory community. The notion of the good must also be interpreted in the context of local struggles. I argue that the notion of the good in Revolutionary Aristotelianism has a significant utopian dimension; it also sustains various local struggles for the common good and drives them towards broader social transformation.

This dissertation researches the political theory that underpins Alasdair MacIntyre's neo-Aristotelian philosophy. This theory is named as "Revolutionary Aristotelianism". I argue that Revolutionary Aristotelianism should be interpreted from the perspective of emancipatory politics as a form of post-Marxism. It rejects the form of politics that is characteristic of Marxism but maintains the radical democratic ideals and reformulates emancipatory politics on different theoretical and practical grounds. Revolutionary Aristotelianism conceptualises emancipatory struggles at the level of local communities. In my research I focus on the notions of the good and local community developed by the Revolutionary Aristotelian theory. By analysing Aristotle's, Thomas Aquinas' and Karl Marx's influence for MacIntyre's neo-Aristotelianism, I reveal how the notion of the polis as an arena of rational collective enquiry grounds the conception of local politics. Politics is understood as shared deliberation in an open participatory community. The notion of the good must also be interpreted in the context of local struggles. I argue that the notion of the good in Revolutionary Aristotelianism has a significant utopian dimension; it also sustains various local struggles for the common good and drives them towards broader social transformation.

This dissertation researches the political theory that underpins Alasdair MacIntyre's neo-Aristotelian philosophy. This theory is named as "Revolutionary Aristotelianism". I argue that Revolutionary Aristotelianism should be interpreted from the perspective of emancipatory politics as a form of post-Marxism. It rejects the form of politics that is characteristic of Marxism but maintains the radical democratic ideals and reformulates emancipatory politics on different theoretical and practical grounds. Revolutionary Aristotelianism conceptualises emancipatory struggles at the level of local communities. In my research I focus on the notions of the good and local community developed by the Revolutionary Aristotelian theory. By analysing Aristotle's, Thomas Aquinas' and Karl Marx's influence for MacIntyre's neo-Aristotelianism, I reveal how the notion of the polis as an arena of rational collective enquiry grounds the conception of local politics. Politics is understood as shared deliberation in an open participatory community. The notion of the good must also be interpreted in the context of local struggles. I argue that the notion of the good in Revolutionary Aristotelianism has a significant utopian dimension; it also sustains various local struggles for the common good and drives them towards broader social transformation.

This dissertation researches the political theory that underpins Alasdair MacIntyre's neo-Aristotelian philosophy. This theory is named as "Revolutionary Aristotelianism". I argue that Revolutionary Aristotelianism should be interpreted from the perspective of emancipatory politics as a form of post-Marxism. It rejects the form of politics that is characteristic of Marxism but maintains the radical democratic ideals and reformulates emancipatory politics on different theoretical and practical grounds. Revolutionary Aristotelianism conceptualises emancipatory struggles at the level of local communities. In my research I focus on the notions of the good and local community developed by the Revolutionary Aristotelian theory. By analysing Aristotle's, Thomas Aquinas' and Karl Marx's influence for MacIntyre's neo-Aristotelianism, I reveal how the notion of the polis as an arena of rational collective enquiry grounds the conception of local politics. Politics is understood as shared deliberation in an open participatory community. The notion of the good must also be interpreted in the context of local struggles. I argue that the notion of the good in Revolutionary Aristotelianism has a significant utopian dimension; it also sustains various local struggles for the common good and drives them towards broader social transformation.

This dissertation researches the political theory that underpins Alasdair MacIntyre's neo-Aristotelian philosophy. This theory is named as "Revolutionary Aristotelianism". I argue that Revolutionary Aristotelianism should be interpreted from the perspective of emancipatory politics as a form of post-Marxism. It rejects the form of politics that is characteristic of Marxism but maintains the radical democratic ideals and reformulates emancipatory politics on different theoretical and practical grounds. Revolutionary Aristotelianism conceptualises emancipatory struggles at the level of local communities. In my research I focus on the notions of the good and local community developed by the Revolutionary Aristotelian theory. By analysing Aristotle's, Thomas Aquinas' and Karl Marx's influence for MacIntyre's neo-Aristotelianism, I reveal how the notion of the polis as an arena of rational collective enquiry grounds the conception of local politics. Politics is understood as shared deliberation in an open participatory community. The notion of the good must also be interpreted in the context of local struggles. I argue that the notion of the good in Revolutionary Aristotelianism has a significant utopian dimension; it also sustains various local struggles for the common good and drives them towards broader social transformation.

This dissertation researches the political theory that underpins Alasdair MacIntyre's neo-Aristotelian philosophy. This theory is named as "Revolutionary Aristotelianism". I argue that Revolutionary Aristotelianism should be interpreted from the perspective of emancipatory politics as a form of post-Marxism. It rejects the form of politics that is characteristic of Marxism but maintains the radical democratic ideals and reformulates emancipatory politics on different theoretical and practical grounds. Revolutionary Aristotelianism conceptualises emancipatory struggles at the level of local communities. In my research I focus on the notions of the good and local community developed by the Revolutionary Aristotelian theory. By analysing Aristotle's, Thomas Aquinas' and Karl Marx's influence for MacIntyre's neo-Aristotelianism, I reveal how the notion of the polis as an arena of rational collective enquiry grounds the conception of local politics. Politics is understood as shared deliberation in an open participatory community. The notion of the good must also be interpreted in the context of local struggles. I argue that the notion of the good in Revolutionary Aristotelianism has a significant utopian dimension; it also sustains various local struggles for the common good and drives them towards broader social transformation.

Short description of the paper: To Reveal E.Fromm developed in social and political criticism of the content and its compatibility with the theories of the Frankfurt School. E.Fromm has little attetion in Lithuania as member of Frakfurt school member, so in this work is deeply delves into E.Fromm work as Frankfurt school member and one of the bigest book about destructivness "THE ANATOMY OF HUMAN DESTRUKTIVNESS". Whit this book critical analize I want to emphasize E. Fromm the importance of Frankfurt school member. Objectives: 1. Overview of E. Fromm psychoanalytic theories and psychotherapeutic treatment criticism. 2. Arrange E.Fromm social and political criticism of ideas and content. 3. Analyze E.Fromm anatomy of human destructiveness Frankfurt criticism in the context of Nazism 4. Arrange the Frankfurt school to develop Western Marxism guidelines. 5. Disclose E.Fromm and the Frankfurt School ideas interfaces.

Short description of the paper: To Reveal E.Fromm developed in social and political criticism of the content and its compatibility with the theories of the Frankfurt School. E.Fromm has little attetion in Lithuania as member of Frakfurt school member, so in this work is deeply delves into E.Fromm work as Frankfurt school member and one of the bigest book about destructivness "THE ANATOMY OF HUMAN DESTRUKTIVNESS". Whit this book critical analize I want to emphasize E. Fromm the importance of Frankfurt school member. Objectives: 1. Overview of E. Fromm psychoanalytic theories and psychotherapeutic treatment criticism. 2. Arrange E.Fromm social and political criticism of ideas and content. 3. Analyze E.Fromm anatomy of human destructiveness Frankfurt criticism in the context of Nazism 4. Arrange the Frankfurt school to develop Western Marxism guidelines. 5. Disclose E.Fromm and the Frankfurt School ideas interfaces.

Short description of the paper: To Reveal E.Fromm developed in social and political criticism of the content and its compatibility with the theories of the Frankfurt School. E.Fromm has little attetion in Lithuania as member of Frakfurt school member, so in this work is deeply delves into E.Fromm work as Frankfurt school member and one of the bigest book about destructivness "THE ANATOMY OF HUMAN DESTRUKTIVNESS". Whit this book critical analize I want to emphasize E. Fromm the importance of Frankfurt school member. Objectives: 1. Overview of E. Fromm psychoanalytic theories and psychotherapeutic treatment criticism. 2. Arrange E.Fromm social and political criticism of ideas and content. 3. Analyze E.Fromm anatomy of human destructiveness Frankfurt criticism in the context of Nazism 4. Arrange the Frankfurt school to develop Western Marxism guidelines. 5. Disclose E.Fromm and the Frankfurt School ideas interfaces.

The article is devoted to the development of the question of humanism in Gajo Petrović's philosophy. For this purpose the Praxis school is presented as Marxist revisionism, original development of main Western Marxist ideas (alienation, false consciousness, reification, self-government and surplus value), as well as interpretation of Marx's Grudrisse and critique of Engel's Dialectics of Nature. Four different periods of the Praxis school are considered here: the first wave of the Praxis school and the Praxis journal (1964-1975), and the magazine The Praxis International (1981-1994) as the second wave. The third and the most dubious wave is collaboration in the journal (nereikia) Constellations: An International Journal of Critical and Democratic Theory (after 2002); and the fourth group could be the contemporary Subversive Festival (Subversive Forum) in Zagreb since 2008. The article maintains ("maintains" tiktų tik tuo atveju, jei norėta pasakyti "išlaiko". Jei ne, siūlau "presents" arba "discusses") the original character of the first generation of Praxis, its critique of Soviet Marxism, nomenclature and bureaucracy, authoritarianism as well as absence of creative diversity in the Soviet system. Comparative analysis of Soviet and Yugoslavian Marxist revisionism shows that original revisionism and the Praxis school were important issues in the formation of internal democratic opposition to power in the socialist system. The idea of revolution in the context of the. [to full text]

The article is devoted to the development of the question of humanism in Gajo Petrović's philosophy. For this purpose the Praxis school is presented as Marxist revisionism, original development of main Western Marxist ideas (alienation, false consciousness, reification, self-government and surplus value), as well as interpretation of Marx's Grudrisse and critique of Engel's Dialectics of Nature. Four different periods of the Praxis school are considered here: the first wave of the Praxis school and the Praxis journal (1964-1975), and the magazine The Praxis International (1981-1994) as the second wave. The third and the most dubious wave is collaboration in the journal (nereikia) Constellations: An International Journal of Critical and Democratic Theory (after 2002); and the fourth group could be the contemporary Subversive Festival (Subversive Forum) in Zagreb since 2008. The article maintains ("maintains" tiktų tik tuo atveju, jei norėta pasakyti "išlaiko". Jei ne, siūlau "presents" arba "discusses") the original character of the first generation of Praxis, its critique of Soviet Marxism, nomenclature and bureaucracy, authoritarianism as well as absence of creative diversity in the Soviet system. Comparative analysis of Soviet and Yugoslavian Marxist revisionism shows that original revisionism and the Praxis school were important issues in the formation of internal democratic opposition to power in the socialist system. The idea of revolution in the context of the. [to full text]

The article is devoted to the development of the question of humanism in Gajo Petrović's philosophy. For this purpose the Praxis school is presented as Marxist revisionism, original development of main Western Marxist ideas (alienation, false consciousness, reification, self-government and surplus value), as well as interpretation of Marx's Grudrisse and critique of Engel's Dialectics of Nature. Four different periods of the Praxis school are considered here: the first wave of the Praxis school and the Praxis journal (1964-1975), and the magazine The Praxis International (1981-1994) as the second wave. The third and the most dubious wave is collaboration in the journal (nereikia) Constellations: An International Journal of Critical and Democratic Theory (after 2002); and the fourth group could be the contemporary Subversive Festival (Subversive Forum) in Zagreb since 2008. The article maintains ("maintains" tiktų tik tuo atveju, jei norėta pasakyti "išlaiko". Jei ne, siūlau "presents" arba "discusses") the original character of the first generation of Praxis, its critique of Soviet Marxism, nomenclature and bureaucracy, authoritarianism as well as absence of creative diversity in the Soviet system. Comparative analysis of Soviet and Yugoslavian Marxist revisionism shows that original revisionism and the Praxis school were important issues in the formation of internal democratic opposition to power in the socialist system. The idea of revolution in the context of the. [to full text]

Due to various reasons a great part of the Lithuanian people were living in emigration in the middle of the 20th century. Emigrants have always established organizations, published periodicals. The main aim of this thesis is to reveal the history of forgotten journal "Darbas", published in the USA in 1947–1960. For this aim the following tasks were set: to reveal ideas of LDD and DDT, the influence on and contributions to the journal of these organizations and their members; to explore the attempts to attract other persons to become authors of "Darbas" and the contribution they made; to complement the already known in historiography reasons why negotiations with liberals inviting them to write for "Darbas" and to have a common journal were unsuccessful; to explore the problems of publishing, to find out the reasons why publishing had to be stopped, to reveal the attempts to continue publishing and to create new journals on the base of "Darbas" idea; to reveal the ideas proposed in and the content of "Darbas". Established in 1932 to oppose authoritarian tendencies among Lithuanian communists in the USA, LDD gradually became a social democratic organization, which began to publish journal "Darbas" in 1947. Members of this organization (J. V. Stilsonas, K. Bielinis, St. Kairys, etc.) were the editors, the administrators and the authors of "Darbas". Established in 1954, DDT was the organization that united the leftist youth. Members of DDT J. Repečka, J. Kiznis were chief editors of the journal for a short time. After creation of a financial fund to support "Darbas", having financial and intellectual "arguments" in its hands, DDT almost took "Darbas" to its ownership. But because of various reasons they never did it. Not only the members of DDT or LDD wrote for "Darbas". Known persons, such as J. Vilčinskas, K. Barėnas, A. J. Greimas, J. Mačiunas, M. Gimbutienė, used to write on various topics too. DDT tried to invite liberal youth to publish "Darbas" together, but because of ideological differences, bad personal relationships and distrust, all negotiations failed. During the period of 1947–1960, the publishers of "Darbas" often had financial, publishing problems, and problems of relationship between editorial staff, which combined led to stopping of the publication of the journal. Ideologically "Darbas" was a social democratic journal. Socialism was understood as ideology that was able to renew and rethink itself. Authors of "Darbas" gradually refused marxism. "Darbas" identified itself as an enemy of communism, which was critisized by the authors of "Darbas" as a dogmatic idea that betrayed the idols of socialism. Authors of "Darbas"were interested in revisionism among communists in Eastern Europe. In "Darbas" the idea of communication with occupied Lithuania was proposed, the methods to understand its life were being searched for. Political and cultural life of the Lithuanian diaspora was often revealed in "Darbas".

Due to various reasons a great part of the Lithuanian people were living in emigration in the middle of the 20th century. Emigrants have always established organizations, published periodicals. The main aim of this thesis is to reveal the history of forgotten journal "Darbas", published in the USA in 1947–1960. For this aim the following tasks were set: to reveal ideas of LDD and DDT, the influence on and contributions to the journal of these organizations and their members; to explore the attempts to attract other persons to become authors of "Darbas" and the contribution they made; to complement the already known in historiography reasons why negotiations with liberals inviting them to write for "Darbas" and to have a common journal were unsuccessful; to explore the problems of publishing, to find out the reasons why publishing had to be stopped, to reveal the attempts to continue publishing and to create new journals on the base of "Darbas" idea; to reveal the ideas proposed in and the content of "Darbas". Established in 1932 to oppose authoritarian tendencies among Lithuanian communists in the USA, LDD gradually became a social democratic organization, which began to publish journal "Darbas" in 1947. Members of this organization (J. V. Stilsonas, K. Bielinis, St. Kairys, etc.) were the editors, the administrators and the authors of "Darbas". Established in 1954, DDT was the organization that united the leftist youth. Members of DDT J. Repečka, J. Kiznis were chief editors of the journal for a short time. After creation of a financial fund to support "Darbas", having financial and intellectual "arguments" in its hands, DDT almost took "Darbas" to its ownership. But because of various reasons they never did it. Not only the members of DDT or LDD wrote for "Darbas". Known persons, such as J. Vilčinskas, K. Barėnas, A. J. Greimas, J. Mačiunas, M. Gimbutienė, used to write on various topics too. DDT tried to invite liberal youth to publish "Darbas" together, but because of ideological differences, bad personal relationships and distrust, all negotiations failed. During the period of 1947–1960, the publishers of "Darbas" often had financial, publishing problems, and problems of relationship between editorial staff, which combined led to stopping of the publication of the journal. Ideologically "Darbas" was a social democratic journal. Socialism was understood as ideology that was able to renew and rethink itself. Authors of "Darbas" gradually refused marxism. "Darbas" identified itself as an enemy of communism, which was critisized by the authors of "Darbas" as a dogmatic idea that betrayed the idols of socialism. Authors of "Darbas"were interested in revisionism among communists in Eastern Europe. In "Darbas" the idea of communication with occupied Lithuania was proposed, the methods to understand its life were being searched for. Political and cultural life of the Lithuanian diaspora was often revealed in "Darbas".