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Reviews of Books / Александър Гребенаров. Македонският научен институт . София (1923.2008). Документален летопис. (Macedonian Scientific Institute . Sofia (1923.2008). Documentary Chronicle). София, ИК "Гутенберг", 2009. 574 pp.
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Established in 1782, the Ludovika Military Academy of Budapest represented the main higher education institution for training officers in historical Hungary. Between 1883 and 1918, the Military Academy had 4753 students. Our present study gives an account of only 10 years in the history of the institution, the period between 1883-1893, when 243 students from Transylvania attended the institution. In what social origin is concerned, most of them belonged to the city bourgeoisie, but to more modest social categories as well. This comes to prove that for many young men, the military career represented an important means of social progress. The history of the Austro-Hungarian Empire’s army and training of professional military personnel offer multiple suggestions for knowing and understanding the officers’ loyalty towards the emperor and the state.
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The life and organization of the intellectuality in Transylvania met important mutations in the 16th-17th centuries. In the context of the diversified West-East cultural relations, new laic elements appeared, while the laicization of the intellectual society was developing in Transylvania, even if it became more religious. With the apparition of new categories of intellectuals, this social layer grew in number, especially in the case of the laic and semi-laic intellectuals (jurists, clerks, physicians, chemists, teachers and school masters etc.). As a result of the political and religious transformations, the Transylvanian intellectuality became more divided from the religious viewpoint, but more homogenized from the viewpoint of origin and material situation. In fact, the great majority of this intellectuality derived from the unprivileged social classes and layers (townsmen, boroughs men, free peasants, serfs), and only higher positions were occupied by the learned members of aristocracy. The material conditions of the different categories of intellectuals did not reflect major inequalities. Nevertheless, the priests and mostly their “aristocracy” enjoyed better material conditions than other intellectual categories, though even the most favoured representatives could not become feudal landlords. The development of the intellectual layer in the 16th-17th centuries contributed to the cultural evolution in Transylvania.
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Reconstruire les origines de la formation spirituelle et pragmatique de l’Europe moderne – c’est-à-dire celle de l’Europe occidentale qui lentement émerge après la chute de l’Empire romain d’Occident – depuis le développement de la chrétienté occidentale néo-augustinienne, avant même ce qui en déterminera la modernité elle-même, la découverte de l’Amérique, c’est constater que c’est cet Occident-là qui est parti à la conquête du monde en sa totalité, et non l’inverse. Conquête territoriale à l’évidence comme nous l’apprend l’histoire coloniale, mais au-delà et plus radicalement, conquête spirituelle, ou mieux métaphysique en ce que et les buts et les modèles de déploiement des fondements d’une économie politique et d’une organisation politico-social s’énoncent et accomplissent selon l’éidos créé par l’Europe occidentale et étendu à l’ensemble des peuples dispersés sur toute la surface de la Planète.
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In the present study, the author argues that accounts of the development of Russian historiography during the Russian enlightenment need to take into greater consideration the contribution of mystical thought to the conceptualisation of history as an autonomous human construct. In the first part he discusses some challenges faced by a rationalistic approach to the study of history. In the second part he proposes the mystical thought of a noted Russian Rosicrucian thinker Ivan Vladimirovich Lopukhin (1756-1816) and suggests that his attempt to relate historical and divine realities was focused on enhancing human agency in its historical and ontological terms. In the third part he draws some implications stemming from his reconsideration of the interrelationship between mysticism and history.
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After centuries, the emperor Joseph II known as the most reformative personality of the House of Habsburg remains a much debated and periodically re-examined subject. It has been the case both in the universal and in the national historiographies; the Romanian one could not make an exception, on the contrary, it represented a very prolific milieu. Anticipating upcoming studies based on the vast documentary sources focused on the personality of the “revolutionary Habsburg”, in the present study we propose a historiographic review of the most important literature dedicated to this controversial figure. In order to succeed in our limited attempt we gradually refer to the climate within which different works had been produced, going on from general to particular achievements.
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The paper does not deal with the self-projections of the exiled, but with the evolution of his memory in the society that had first excluded him, and then tried to get him back, especially in his posthumous period, when he does not make a threat any more. As a defining case study for the relation between memory and oblivion, the author puts forward Alexandru Ioan Cuza’s story, the first prince of the United Principalities of Romania (Moldavia and Wallachia), from 1859 to 1866. Dethroned after a coup d’état on the 11th February 1866, he left for exile passing through Vienna, Paris, Florence, Heidelberg, etc. Untimely deceased, on the 3rd May 1873, he was brought back home the same month, in a mortuary train, to be solemnly buried in the yard of his residence of Ruginoasa. Although he had been expelled from the country under the accusations of authoritarianism and corruption, Cuza entered the country, after seven years of exile, as a hero and father of modern Romania. Somewhere between vagrancy and holiday, exile stimulated both the accounts of the exiled and the evocations of those who had remained home. Obviously, when the repatriation occurred after death, this was not the exile who made the account any more, but those who, eventually, were accepting the outcast to return into his motherland. Moreover, the funerary context was a good pretext to reiterate the whole biography of the rehabilitated. It was thus reintegrated into the collective history, and the fellows re-appropriated it, tardily, but as pompously as possible, to compensate, somehow, the initial injustice. It was not the traveller coming back home who had the last word now, but those who were waiting for him; not the one who moved, but the ones who stayed. The former was making a last trip, the latter were accepting a first remembering. Under the effect of remorse, a certain empathy with the exile’s sufferance appeared; the society showed signs that by commemoration, it wanted to symbolically accompany him in all his peregrinations, wandering, post factum, by his side. The physical distance between a different person and us makes us re-evaluate, once he/she is dead, the time we had spent with him/her. Thus, temporary distance from those that were declared unwanted changes our perceptions, mitigates aversion; the distance towards such characters does not result in the outcasts’ oblivion, but on the contrary, in their monumentalization.
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The various ways used by the Romanian State to successfully integrate in the European project all mention the need for a transition from traditionalism to modernity. The present article presents several modalities that the Romanian Orthodox Church adapted to the process of integration into the European Union via the appeal to the process of modernization. Situated paradoxically between the need to support this project and its critical appraisal the Romanian Orthodox Church evaluates in the 1990s its public position towards the European integration.
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The classic modernity is considered to have been the moment of consecration for the social classificatory notions like the nation or the race. They were frequently interchangeably used and served some essentialized and ideologized discourses that legitimized social hierarchies both inter- or intra- groups. Thanks to its capacity to enforce stigmatizations, the concept of “race” reveals power relations between groups and has significance particularly in the relations between majorities and minorities both ethnic and social. The discursive implications were multiple, though, it basically connected physical traits and intellectual and civility achievements. All over European cultures “Gypsies” were profoundly racialized. For centuries this went hand in hand with a tendency of exotization which had negative as well as positive idealizing effects. Modernity and the national projects exposed them to a general wave of stigmatization. Surely, the resulting discourses and policies may be very well acknowledged as forms of more or less aggressive racism. As it intended to maintain segregation and domination, such a discourse was somehow convincingly assumed by the normative authorities (i.e. state agents like intellectuals, missionaries, police and sanitary officers) with respect to these ethnic groups. What I intend to show is that racism, respectively, racialism may also play a role in the intra-group discourses, thus, preserving internal strong hierarchies. What is striking is the fact that theoretically untenable tropes may be re-activated by the contemporary Roma elites; they are essentially the same as those used by the majorities, fact which unambiguously portraits the epistemic imperialism of the “race” category.
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The strongest wish of Jonathan Harker, Stoker’s British young lawyer who visits Transylvania for the first time, is to see all particularities of the region. He puts down in his diary everything he sees from his train window, people and landscape. The first feature of the character revealed to the readers is his curiosity. This attitude is typically touristic. Jonathan Harker’s curiosity is modelled after the curiosity of the British travellers who visited Transylvania in the 19th century. As Bram Stoker never came to this region, he relied on some travel memoirs. As his working notes for Dracula show, the Irish novelist worked for about seven years on this novel and read several books on Eastern Europe. The works which inspired the construction of Transylvania in Dracula are: William Wilkinson, An Account of the Principalities of Wallachia and Moldavia (1820), Charles Boner, Transylvania: Its Products and Its People (1865), Andrew F. Crosse, Round About the Carpathians (1878), Nina Elizabeth Mazuchelli, Magyarland… (1881), Major E. C. Johnson, On the Track of the Crescent…(1888) and the article “Transylvanian Superstitions” by Emily Gerard.
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The experience of exile represents a fundamental condition, a strongly motivated archetype. Birth itself is a sign of the original sin and driving away, and it is synonymous with the daybreak of the biography of evil in the world. The curve drawn from the exile of creature to the exile of creation tends to close into a perfect circle. When myth or religion missed the occasion of solving the problem of uprooting, philosophy assumed the helm. Released from the normative cage, the new philosophical thinking looks now for more relaxed solutions. It seems that only an ethics of weakening and a behavior as living in the internal dimension of time, and not "just like at the beginning of the world", represent a chance to the exiled writer, thus he has the occasion to live his craftsmanship like a merry dissemination, without the compulsion of a hard center. While he lives into an alternative history, even a protective one, he rejects the understanding of his own tragedy and continues to live for ever backwards of time.
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The EU proved to be incapable to manage the Yugoslavian crisis. Nevertheless, beginning with the year 2000, the EU has conceived for the states in the region „the process of stanization and association”, having as a final objective their integration into the UE. The success of this process represents the only solution to the complex and difficult problems of the regions. The article analyses the problems and perspectives of each country in the Occidental Balkans.
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Throughout the paper entitled Mircea Eliade. Intre Orient si Occident / Mircea Eliade, Between East and West, we attempt to identify, underline and comment the most important thematic elements in Mircea Eliade’s works, from the perspective of East-West interferences. Thus, there is a certain impulse towards rationality and a day-like regime of the imaginary in the entire work of Eliade. Nevertheless, these tendencies are counterbalanced by a temptation for the spaces of shadow, fantasy and mystery in the world. Between day and night, East and West it is where the almost un-analyzable specificity of Mircea Eliade’s works is configured.
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The aim of the present study is to analyze the representations about Inter-War Romania, with special attention to the period 1930-1939 and King Carol’s reign, in British travel literature. In what this period is concerned, even if it was still represented by the British visitors in a ambiguous way either as a modern European country, somewhere between the West and the East or as a South-Eastern or Balkan country, somewhere between Europe and the Orient, this liminal condition is no longer the object of criticism and irony for those British visitors who have an agenda: to please their royal and noble hosts, travellers like D. J. Hall (1933), Romanian Furrow, Sacheverell Sitwell (1938), Romanian Journey, R. H. Bruce Lockhart (1938), Guns or Butter. War Countries and Peace Countries of Europe Revisited, Archibald Forman (1939), Rumania through a Windscreen, Derek Patmore (1939), Invitation to Romania. One of the main characteristics of this period as reflected in British literature is that the oscillation between the Eastern/Oriental and Western models is pointing out this time the progress of modern Romania and its European life standards. Another common place is the relationship between gender and national identification.
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Significant changes that occurred in the socio-economic environment had an influence on the significance of business communication. Communication, as an activity that marks the relationship between individuals or groups, aims at efficient transfer of information and its comprehension. After examining the significance of effective communication, as well as the models and communication elements, this paper will aim at presenting different communication problems, or better indicate those factors that cause communicational misunderstanding, alter a message or completely unable (stop) the communication process. These obstacles and miscomprehension in the communication canal can be characteristic of both the sender and the receiver of the message. Besides, many obstacles and halts in communication are caused by the type of organizational climate that exists within a company. Individual characteristics (including the sender and the receiver), their level of education, societal status, individual habits, etc. all significantly influence individual's behavior in the communication process. The reasons for potential miscomprehension will be presented through an explanation of different types of individuals using the PAEI concept to explain their communication styles. In order to attain high levels of effective and efficient communication within an organization, we will show different ways of communication that exist between different people, as well as indicate certain strategies that can improve communication.
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The article shows us a portrait of the National museum of Bosnia and Herzegovina, the oldest scientific and cultural institution of the state importance, founded at 1888. However, there is shown „(non)legacy frame and difficulties in everyday work this institution have been faced in the time after the last Bosnia and Herzegovina war. The problems with efficiency of the museum have been set because of unsolved status (position) of the museum, as well as the absence of financial support for the covering of everyday museum work and the payment of the employes.
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