Die russische Revolution von 1917 prägte die europäische politische Ordnung seit Beginn des 'kurzen' 20. Jahrhunderts und ist als dessen zentrales Ereignis gefeiert und verdammt worden. Sie wurde nicht nur als ein Ereignis der Weltgeschichte, sondern auch als Idee begriffen, die den intellektuellen Kosmos der Moderne neu strukturiert hat. Eine 'Philosophie der Revolution' ist entstanden, die den Sinn dieses Ereignisses zu bestimmen suchte, sei es als 'Sprung ins Reich der Freiheit' oder als 'Weg in die Knechtschaft'. Der zeitliche Abstand von einem Jahrhundert wird im vorliegenden Band als Anlass genommen, das Verhältnis von russischer Revolution und Philosophie einer komplexen Analyse zu unterziehen. Die Autoren befassen sich sowohl mit zeitgenössischen Deutungen der Revolution, als auch mit deren internationaler Wahrnehmung durch europäische Intellektuelle. Sie diskutieren zudem die Bedeutung der Revolution für das politische und kulturelle Selbstverständnis des heutigen Russland.

Since 1997, FORUM is an integral part of the journal landscape of European Studies. In addition to facts of contemporary history, it offers deep insights into the history of ideas, reflects current discussions, and provides reviews of books on Central and Eastern European history. Especially on the history of ideas and contemporary history it offers more than ›just‹ history—e.g. interdisciplinary discussions by political scientists, literary, legal, and economic scholars and philosophers. FORUM sees itself as a bridge between East and West. Through the translation and publication of documents and contributions from Russian, Polish, and Czech researchers it offers the Western reader insight into the scientific discourse within Eastern Europe.In his classic book on the history of Russian philosophy, Vasilij Zenkovskij singled out Simon Frank (1877-1950) as the most influential Russian philosopher of all times. Frank's oeuvre is informed by two main sources: Russian-Orthodox spirituality on the one hand and Western, mainly German, philosophical traditions on the other.To honor Frank's impact and significance, the Institute for Central and Eastern European Studies (ZIMOS) decided to translate his most important writings into German in 1996. 17 years later, an edition of eight volumes had been completed, which served as the occasion for a symposium on Frank's work. This issue of Forum collects the research presented during that symposium.

Everyone knows that in socialism private companies are replaced by state enterprises which employ wage-workers in order to produce profits which accrue to the state. 'Not so!' say the authors of this book. In the nineteenth century, socialists as different as Marx and Kropotkin were agreed that socialism means a marketless, moneyless, wageless, classless, stateless world society. Subsequently this vision of non-market socialism has been developed by currents such as the Anarcho-Communists, Impossibilists, Council Communists, Bordigists and Situationists. By tracing this development, this book challenges the assumptions of both supporters and opponents of what is conventionally regarded as socialism.

What impact did Bolshevist rule have on Emma Goldmans’s perception of the Russian Revolutions of 1917 and why did she change her mind, going from defending the Russian Revolution to becoming a crusader against Bolshevism? The Russian Revolution changed the world and determined the history of the 20th century as the French Revolution had determined the history of the 19th century. Left-wing intellectuals around the world greeted the February Revolution with enthusiasm as their hope for a new world and social order and the end of capitalism seemed close. However, the joy did not last long as the ideals of February 1917 were replaced by the realities of October 1917 and Lenin crushed the revolution during the following Civil War. Emma Goldman, a famous Russian-born American anarchist was one of the intellectuals, whose admiration for the revolution turned into frustration about its corruption. Emma Goldman and the Russian Revolution discusses her evolving perception of the revolution between 1917 and the early 1920s. The analysis of such an intellectual transformation process, provides a case study of intellectual and revolutionary history alike, adding a closer reading to the research about the famous American anarchist, Emma Goldman, her transnational life and her role as a revolutionary intellectual.

This innovative publication maps out the broad and interdisciplinary field of contemporary European social theory. It covers sociological theory, the wider theoretical traditions in the social sciences including cultural and political theory, anthropological theory, social philosophy and social thought in the broadest sense of the term. This volume surveys the classical heritage, the major national traditions and the fate of social theory in a post-national and post-disciplinary era. It also identifies what is distinctive about European social theory in terms of themes and traditions. It is divided into five parts: disciplinary traditions, national traditions, major schools, key themes and the reception of European social theory in American and Asia. Thirty-five contributors from nineteen countries across Europe, Russia, the Americas and Asian Pacific have been commissioned to utilize the most up-to-date research available to provide a critical, international analysis of their area of expertise. Overall, this is an indispensable book for students, teachers and researchers in sociology, cultural studies, politics, philosophy and human geography and will set the tone for future research in the social sciences.

This volume presents the theory of culture of the Russian‐born German Jewish social philosopher David Koigen (1879–1933). Heir to Hermann Cohen’s neo‐Kantian interpretation of Judaism, he transforms the religion of reason into an ethical Intimitätsreligion. He draws upon a great variety of intellectual currents, among them, Max Scheler’s philosophy of values, the historical sociology of Max Weber, the sociology of religion of Émile Durkheim, Ernst Troeltsch and Georg Simmel and American pragmatism. Influenced by his personal experience of marginality in German academia yet the same time unconstrained by the dictates of the German Jewish discourse, Koigen shapes these theoretical strands into an original argument which unfolds along two trajectories: theodicy of culture and ethos. Distinguished from ethics, ethos identifies the non-formal factors that foster a group’s sense of collective identity as it adapts to continuous change. From a Jewish perspective, ethos is grounded in the biblical covenant as the paradigm of a social contract and corporate liability. Although the normative content of the covenantal ethos is subject to gradual secularization, its metaphysical and existential assumptions, Koigen argues, continue to inform Jewish self-understanding. The concept of ethos identifies the dialectic of tradition as it shapes Jewish religious consciousness, and, in turn, is shaped by the evolving cultural and axiological sensibilities. In consonance, Jewish identity cannot be reduced to ethnicity or a purely secular culture. Urban develops these fragmentary and inchoate theories into a sociology of religious knowledge and suggests to read Koigen not just as a Jewish sociologist but as the first sociologist of Judaism who proposes to overcome the dogmatic anti-metaphysical stance of European sociology.

Wissenschaft hat sich in der Moderne von der Philosophie und insofern auch von Weisheit losgelöst. "Weisheit und Wissenschaft" zielt auf ihre Versöhnung und unter diesem Titel sind Gespräche von Forscherinnen und Forschern aus der Max-Planck-Gesellschaft mit Philosophinnen und Philosophen versammelt. So macht uns etwa der Klimawandel im Anthropozän klar, dass Wissen ohne Weisheit kein gutes Leben auf unserem Planeten garantieren kann. Im zweiten Teil des Buches beleuchten Vorträge aus verschiedenen Perspektiven weitere Facetten der Weisheit. So gewinnt dieser einst so zentrale Begriff wieder Respekt und Raum.