Download Free An Orthodox Commonwealth Book in PDF and EPUB Free Download. You can read online An Orthodox Commonwealth and write the review.

This collection brings together fifteen studies on the survival and adaptation of the Orthodox religious and cultural tradition in the societies of Southeastern Europe after the fall of Constantinople, a world so often misunderstood and misinterpreted. This problem of cultural history is examined in a diversity of contexts and on multiple levels of analysis in order to elucidate issues of broader concern to social theory such as the fluidity and dynamic character of identity, the intricate encounter of religion and politics and the challenge of secular world views such as the Enlightenment and nationalism to traditional religious outlooks. The author argues consistently against all forms of reductionism, converses at length with the sources in order to pose questions to conventional views and invites the historical imagination to recover and understand a world submerged by the nationalist interpretation of the past. This task involves the recovery of the geographical pluralism that made Orthodox culture a truly transnational phenomenon. The collection accordingly brings into focus both the epicentres of Orthodox culture and symbolism such as Mt Athos and Constantinople, but also its hinterlands in Asia Minor and the Balkans.
Explores the role played by Athos in the spread of Orthodoxy and Orthodox monasticism throughout Eastern Europe and beyond.
When Empire appeared in 2000, it defined the political and economic challenges of the era of globalization and, thrillingly, found in them possibilities for new and more democratic forms of social organization. Now, with Commonwealth, Michael Hardt and Antonio Negri conclude the trilogy begun with Empire and continued in Multitude, proposing an ethics of freedom for living in our common world and articulating a possible constitution for our common wealth. Drawing on scenarios from around the globe and elucidating the themes that unite them, Hardt and Negri focus on the logic of institutions and the models of governance adequate to our understanding of a global commonwealth. They argue for the idea of the “common” to replace the opposition of private and public and the politics predicated on that opposition. Ultimately, they articulate the theoretical bases for what they call “governing the revolution.” Though this book functions as an extension and a completion of a sustained line of Hardt and Negri’s thought, it also stands alone and is entirely accessible to readers who are not familiar with the previous works. It is certain to appeal to, challenge, and enrich the thinking of anyone interested in questions of politics and globalization.
This text is a historical account of the political, diplomatic, ecclesiastical, economic and cultural relations between the Byzantine Empire and the peoples of Eastern Europe. It shows that these nations came to share a common cultural tradition.
With approximately 200 to 300 million adherents worldwide, Orthodox Christianity is among the largest branches of Christianity, yet it remains relatively understudied. This book examines the rich and complex entanglements between Orthodox Christianity and globalization, offering a substantive contribution to the relationship between religion and globalization, as well as the relationship between Orthodox Christianity and the sociology of religion – and more broadly, the interdisciplinary field of Religious Studies. While deeply engaged with history, this book does not simply narrate the history of Orthodox Christianity as a world religion, nor does it address theological issues or cover all the individual trajectories of each subgroup or subdivision of the faith. Orthodox Christianity is the object of the analysis, but author Victor Roudometof speaks to a broader audience interested in culture, religion, and globalization. Roudometof argues in favor of using globalization instead of modernization as the main theoretical vehicle for analyzing religion, displacing secularization in order to argue for multiple hybridizations of religion as a suitable strategy for analyzing religious phenomena. It offers Orthodox Christianity as a test case that illustrates the presence of historically specific but theoretically distinct glocalizations, applicable to all faiths.
Nation-building processes in the Orthodox commonwealth brought together political institutions and religious communities in their shared aims of achieving national sovereignty. Chronicling how the churches of Greece, Romania, Bulgaria, and Serbia acquired independence from the Patriarchate of Constantinople in the wake of the Ottoman Empire’s decline, Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europe examines the role of Orthodox churches in the construction of national identities. Drawing on archival material available after the fall of communism in southeastern Europe and Russia, as well as material published in Greek, Serbian, Bulgarian, Romanian, and Russian, Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europe analyzes the challenges posed by nationalism to the Ecumenical Patriarchate and the ways in which Orthodox churches engaged in the nationalist ideology.
This work is an attempt to change thinking not only on the political practice and the role of the Polish-Lithuanian Commonwealth in a European context (both East and West), but to also connect the early modern past with present notions of citizenship and participatory political systems.
"This book is about the attempt of Orthodox Jewish Zionists to implement traditional Jewish law (halakha) as the law of the State of Israel. These religious Zionists began their quest for a halakhic sate immediately after Israel's establishment in 1948 and competed for legal supremacy with the majority of Israeli Jews who wanted Israel to be a secular democracy. Although Israel never became a halachic state, the conflict over legal authority became the backdrop for a pervasive culture war, whose consequences are felt throughout Israeli society until today. The book traces the origins of the legal ideology of religious Zionists and shows how it emerged in the middle of the twentieth century. It further shows that the ideology, far from being endemic to Jewish religious tradition as its proponents claim, is a version of modern European jurisprudence, in which a centralized state asserts total control over the legal hierarchy within its borders. The book shows how the adoption (conscious or not) of modern jurisprudence has shaped religious attitudes to many aspects of Israeli society and politics, created an ongoing antagonism with the state's civil courts, and led to the creation of a new and increasingly powerful state rabbinate. This account is placed into wider conversations about the place of religion in democracies and the fate of secularism in the modern world. It concludes with suggestions about how a better knowledge of the history of religion and law in Israel may help ease tensions between its religious and secular citizens"--
Post-communism has determined the social and political reality in Central, Eastern and South-Eastern Europe for the last 25 years. A characteristic phenomenon during this time is a religious revival in the societies that were subject to intense atheization under the conditions of communist totalitarianism. This process can be observed in Ukraine, Belarus and Serbia. Undoubtedly, in all three cases, the Orthodox faith and the institutions that represent it have become an important element of the political culture. This book analyses the influence of Orthodoxy on political behaviours, values and judgments, looking particularly at such topics as the legacy of communism, shared attitudes towards the “West,” the European Union, democracy, and the ways of conceptualising post-communist Ukrainian, Belarussian and Serbian cultural and national identity. The research here explores such events and problems as the “Euromaidan” and the development of a civic society in Ukraine, the process of integration of Serbia into the EU, the perspectives of stability for the regime in Belarus, and the future of efforts for reintegration of post-Soviet space under the hegemony of Moscow.
In Children of Rus', Faith Hillis recovers an all but forgotten chapter in the history of the tsarist empire and its southwestern borderlands. The right bank, or west side, of the Dnieper River—which today is located at the heart of the independent state of Ukraine—was one of the Russian empire’s last territorial acquisitions, annexed only in the late eighteenth century. Yet over the course of the long nineteenth century, this newly acquired region nearly a thousand miles from Moscow and St. Petersburg generated a powerful Russian nationalist movement. Claiming to restore the ancient customs of the East Slavs, the southwest’s Russian nationalists sought to empower the ordinary Orthodox residents of the borderlands and to diminish the influence of their non-Orthodox minorities.Right-bank Ukraine would seem unlikely terrain to nourish a Russian nationalist imagination. It was among the empire’s most diverse corners, with few of its residents speaking Russian as their native language or identifying with the culture of the Great Russian interior. Nevertheless, as Hillis shows, by the late nineteenth century, Russian nationalists had established a strong foothold in the southwest’s culture and educated society; in the first decade of the twentieth, they secured a leading role in local mass politics. By 1910, with help from sympathetic officials in St. Petersburg, right-bank activists expanded their sights beyond the borderlands, hoping to spread their nationalizing agenda across the empire.Exploring why and how the empire’s southwestern borderlands produced its most organized and politically successful Russian nationalist movement, Hillis puts forth a bold new interpretation of state-society relations under tsarism as she reconstructs the role that a peripheral region played in attempting to define the essential characteristics of the Russian people and their state.