What is the connection between the mediaeval hunt for relics and the idolization of Benno Ohnesorg? Or between Nietzsche and Oliver Cromwell? Outlining aspects of the history of western martyrdom and its ideologies, Michael Azar shows how to this day the dead are instrumentalized for the purposes of the living.
The comparison of genocides is neither a crude equation nor an equivalence of evil, argues historian Ugur Ümit Üngör. Rather, comparative study enhances understanding of individual cases and counters political manipulation of genocide under hierarchies of uniqueness.
Cooperation between the communications industry and governments creates unprecedented opportunities for surveillance. Lets not repeat the mistakes of the past and allow companies to assume that users are uninterested in what happens to their data, urge Gus Hosein and Eric King of Privacy International.
‘We don’t just need firefighters; we need architects too.’ Interviewed in 2010 by Mittelweg 36, Jacques Delors (1925–2023), three times President of the European Commission, spoke of ‘this Europe of values’, its triumphs and failures, and his hope that a federal Europe of nation states would eventually become a reality.
Cultural producers should be relaxed about digital technology’s erosion of copyright, writes Felix Stalder. A weak copyright regime offers a chance to re-embed cultural production in concrete, personal relationships out of which new economic models can and do emerge.
The good news for big print media is that demand for quality journalism has never been so high. Yet they need to move with the new technology to continue doing what they do best, writes Knut Olav Åmås, culture editor of the Norwegian daily ‘Aftenposten’.
Despite renewed crackdowns on the independent media in Belarus, there are signs that the tide is turning in the battle for free speech in the country. However, victory for the democratic forces will require politicizing Belarus’ young Internet audience, writes Iryna Vidanava.
Neurological and Darwinistic strands in the philosophy of consciousness see human beings as no more than our evolved brains. Avoiding naturalistic explanations of human beings’ fundamental difference from other animals requires openness to more expansive approaches, argues Raymond Tallis.
Why do we so uncritically buy the “democratic rhetoric” of our rulers instead of countering their selfish designs? How was it possible in too many post-communist countries that incredible riches accumulated in the hands of the parasitic few? Why is political power so often fused with wealth? These are only a few of the questions debated by two philosophers in search of an answer to what went wrong in the post-communist world after 1989.
Why is the Orthodox Church of Russia reclaiming the castles and churches of former East Prussia, now the Russian enclave of Kaliningrad, appropriated in 1917? The question is posed by a Lithuanian “outsider” in the light of recent changes in the ownership of important heritage sites in Kaliningrad.
What is the threat implied in the handover of the symbolically significant heritage of the Kaliningrad region to the Orthodox Church of Russia? An examination of the social and cultural aspects of the conflict.
Gleb Pavlovsky, the Ukrainian-born former dissident turned “political technologist”, abruptly fell out with the Kremlin in April, reportedly over “indiscreet comments” made about the 2012 presidential elections. In interview with Transit a short while before, Pavlovsky gave a revealing inside view of the workings of political power in the former Soviet Union and in post-Soviet Russia.
History has a long fuse and memory often betrays the past. A journey across borders and through no man’s lands brings that past alive and reminds us of what we have lost, in particular the diversity of the past and the beauty of the “other”.
When Ratko Mladic faces the International Tribunal in the Hague, he is likely to use the defence of superior orders. But when he asks who it was who voted for Milosevic he has a point, comments Slavenka Drakulic. Will trading off Mladic for the EU allow Serbs to avoid the question of collective responsibility?
Herta Müller has publicly criticized Romanian intellectuals for their passivity during the Ceausescu regime. Talking to the publisher and philosopher Gabriel Liiceanu in Bucharest in October 2010, the novelist and Nobel laureate defended her often unpopular view that the preservation of personal intellectual integrity alone was inadequate as a form of political resistance.
Lockean liberalism emphasized toleration of religion and other dissenting social practices. Yet in the Marxian critique of liberal freedoms, dissent was seen solely in terms of class struggle: social harmony could be achieved in a classless society, not a pluralist one. According to Barbara Falk, the severance of dissent and toleration has obscured the liberal roots of eastern European dissidence.