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Journal articles on the topic 'National socialism and religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Burleigh, Michael. "National socialism as a political religion." Totalitarian Movements and Political Religions 1, no. 2 (2000): 1–26. http://dx.doi.org/10.1080/14690760008406930.

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2

Smith, Woodruff D. "National socialism and the religion of nature." History of European Ideas 12, no. 6 (1990): 861–63. http://dx.doi.org/10.1016/0191-6599(90)90225-4.

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3

Poewe, Karla, and Irving Hexham. "Jakob Wilhelm Hauer's New Religion and National Socialism." Journal of Contemporary Religion 20, no. 2 (2005): 195–215. http://dx.doi.org/10.1080/13537900500067752.

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4

Kurtz, Angela Astoria. "God, not Caesar: Revisiting National Socialism as ‘political religion’." History of European Ideas 35, no. 2 (2009): 236–52. http://dx.doi.org/10.1016/j.histeuroideas.2009.01.002.

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5

Seitschek, Hans Otto. "Totalitarianisms as political religions in the 20th century." Pro Publico Bono - Magyar Közigazgatás 9, no. 2 (2021): 44–67. http://dx.doi.org/10.32575/ppb.2021.2.3.

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Despite all contents of secularisation, a certain kind of religious element is important in every modern totalitarian system, like Communism or National Socialism. Therefore, totalitarian systems can be regarded as political religions. The following historical and philosophical reflections on the history of ideas of political religions will contain three major parts: First, early uses of the concept ‘political religion’ by Campanella and Clasen in the 16th and 17th centuries will be considered, then the interpretation of totalitarianism as political religion will be analysed, with regards to E

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6

Rabinbach, Anson. "National Socialism and the Religion of Nature. Robert A. Pois." Journal of Modern History 61, no. 2 (1989): 414–16. http://dx.doi.org/10.1086/468274.

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Strohm, Christoph. "National Socialism and the Religion of Nature. Robert A. Pois." Journal of Religion 69, no. 2 (1989): 256–57. http://dx.doi.org/10.1086/488077.

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8

Slater, Peter. "Dynamic Religion, Formative Culture, and the Demonic in History." Harvard Theological Review 92, no. 1 (1999): 95–110. http://dx.doi.org/10.1017/s0017816000017879.

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Modern German thought owed much to classical Greece. Yet in philosophy and theology, beginning with Hegel and his contemporaries, the debt to Platonic idealism was radically modified by insistence on the reality of history. Construed dialectically, history became a key to overcoming difficulties with both Platonic and Cartesian dualism left unresolved by Kant. In theology, after World War I dialectical theologians, including Barth and Tillich, embraced in varying degrees the existentialists' critique of Hegelian essentialism and belief in progress. This affected how they understood incarnation

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Koehne, Samuel. "Religion in the Early Nazi Milieu: Towards a Greater Understanding of ‘Racist Culture’." Journal of Contemporary History 53, no. 4 (2016): 667–91. http://dx.doi.org/10.1177/0022009416669420.

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In recent years there has been a renaissance of studies into the diverse relationships between National Socialism and esoteric or occult religious trends, which appears to form a remarkable return to the work of George L Mosse. Yet within these debates there has been surprisingly little space devoted to the question of what specifically ‘counted’ as religion in the early Nazi milieu. This article seeks to address this problem through a detailed study of the views on religion in one of the major antisemitic groups in the 1920s, the German Socialist Party, which had a number of significant conne

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Blaich, Roland. "Religion under National Socialism: The Case of the German Adventist Church." Central European History 26, no. 3 (1993): 255–80. http://dx.doi.org/10.1017/s0008938900009134.

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In May of 1948 a letter from Major J. C. Thompson, chief of the Religious Affairs Section of the American Military Government in Berlin, arrived at the General Conference of Seventh-Day Adventists in Washington, D.C. Major Thompson's office was responsible for seeing that all Nazis were removed from leadership positions, and his letter was part of an ongoing correspondence about the denomination's need to come to terms with its Nazi past. The Adventist denomination, he complained, was “one of the very few in Berlin which have not cleaned house politically to date. Most of the denominations fin

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11

DAGNINO, JORGE. "The Intellectuals of Italian Catholic Action and the Sacralisation of Politics in 1930s Europe." Contemporary European History 21, no. 2 (2012): 215–33. http://dx.doi.org/10.1017/s0960777312000124.

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AbstractThere has been a growing revival of interest in the subject of political religion in recent years. However, despite this tendency, the perspective of contemporary Italian Catholics on the subject has hardly been touched upon, except by Emilio Gentile and Renato Moro. This article addresses this gap, analysing the response to the phenomenon of political religions during the 1930s by the two intellectual branches of Italian Catholic Action, namely, the FUCI and the Movimento laureati. Indeed, it was during the 1930s that these intellectuals became most aware of the novelty and danger pos

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Hartman, Bert Jan. "Het optreden van ds. Fredrik Slomp tijdens de crisisjaren en de opkomst van het fascisme." DNK : Documentatieblad voor de Nederlandse kerkgeschiedenis na 1800 44, no. 94 (2021): 1–24. http://dx.doi.org/10.5117/dnk2021.94.001.janh.

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Abstract The focus of this article is on the actions of Reverend Frits Slomp, vicar of the Reformed Church in Heemse, during the economic depression of the 1930s, and his response to the rise of national socialism as a new political movement. During the depression many labourers in Heemse and Hardenberg lost their jobs. Reverend Slomp put a great deal of personal effort into helping these men and into trying to solve their social-economic problems. When in 1933 the National Socialist German Workers’ Party (NSDAP) came into power in Germany and the National Socialist Party (NSB) was gaining gro

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Vitanova-Kerber, Viktoria. "A Symbiosis of Religious Affections and State Socialism: Bulgaria’s Foreign Cultural Policy of the late 1970s85-100." Polish Journal of the Arts and Culture New Series, no. 17 (1/2023) (May 2023): 85–100. http://dx.doi.org/10.4467/24506249pj.23.006.18999.

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State Socialism aimed to create a utopian atheist society, where religion was supposed to become superfluous and therefore disappear. Despite the strong anti-religious campaign in 1950s’ and 1960s’ socialist Bulgaria, religion did not vanish but remained in the periphery of public and private life. That applied not only to traditional orthodox Christianity but also to different Theosophy-based groups and ideas, which became influential in the policy of the cultural minister of the 1970s Lyudmila Zhivkova. Her large scaled international cultural projects and the lively bilateral relations with

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14

Heschel, Susannah. "Nazifying Christian Theology: Walter Grundmann and the Institute for the Study and Eradication of Jewish Influence on German Church Life." Church History 63, no. 4 (1994): 587–605. http://dx.doi.org/10.2307/3167632.

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The Third Reich's Kirchenkampf (church struggle) is sometimes mistakenly understood as referring to the Protestant churches' resistance to National Socialism. In fact, the term refers to an internal dispute between members of the Bekennende Kirche [Confessing Church (hereafter BK)] and members of the Deutsche Christen [German Christians (hereafter DC)] over control of the Protestant church. While not all members of the BK opposed Hitler's policies, the movement called for an autonomy of the church from National Socialist legal measures, particularly the racial laws, motivated both by theologic

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15

VONDUNG, KLAUS. "National socialism as a political religion: Potentials and limits of an analytical concept." Totalitarian Movements and Political Religions 6, no. 1 (2005): 87–95. http://dx.doi.org/10.1080/14690760500110205.

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16

Skiljan, Filip. "Serbs in the Petrinja district - historiographical and ethnographic overview." Bulletin de l'Institut etnographique 72, no. 1 (2024): 179–200. http://dx.doi.org/10.2298/gei2401179s.

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Based on archival material, literature and narrators' testimonies, the author provides information about the elements of the national identity of the Serbs of the Petrinja region. In particular, it deals with the Orthodox religion and the narrator?s memories of everyday life during socialism, the last war (1991-1995) and the nowadays. The text also provides demographic data of Serbs population in the Petrinja region.

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17

Koehne, Samuel. "Were the National Socialists a Völkisch Party? Paganism, Christianity, and the Nazi Christmas." Central European History 47, no. 4 (2014): 760–90. http://dx.doi.org/10.1017/s0008938914001897.

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A trend in studies about National Socialism and religion in recent years argues for a deliberate distinction between the Nazi Party (NSDAP) and the antisemitic völkisch movement of nineteenth-century Germany. This article challenges that contention. Several researchers have published comprehensive studies on the heterogeneous nature of Christian responses to the Nazis, but a comparable approach looking at how the Nazis viewed religion has not yet been undertaken. A study of the latter type is certainly necessary, given that one of the consistent features of the völkisch movement was its divers

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18

Platon, Mircea. "The Iron Guard and the ‘Modern State’. Iron Guard Leaders Vasile Marin and Ion I. Moţa, and the ‘New European Order’." Fascism 1, no. 2 (2012): 65–90. http://dx.doi.org/10.1163/22116257-00201002.

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Historians and literary scholars still working in a Cold War paradigm cast Romanian Fascism as a form of reactionary resistance to liberal modernity, and not as a competing modernizing discourse and drive. Nevertheless, in a 1933 programmatic article, the Legionnaire leader, ideologue, and ‘martyr’ Vasile Marin wrote that political concepts such as ‘the Right,’ ‘the Left,’ and ‘extremism’ lost their relevance in Romania, as well as in Europe. They had been replaced by a ‘totalitarian view of the national life,’ which was common to Fascism, National-Socialism, and the Legion. This new ‘concept’

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19

WEBER, FRIEDRICH, and CHARLOTTE METHUEN. "The Architecture of Faith under National Socialism: Lutheran Church Building(s) in Braunschweig, 1933–1945." Journal of Ecclesiastical History 66, no. 2 (2015): 340–71. http://dx.doi.org/10.1017/s0022046913002571.

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It has frequently been assumed that church building ceased after the National Socialists came to power in Germany in 1933. This article shows that it continued, and considers the reasons why this was the case. Focussing on churches built in the Church of Braunschweig between 1933 and 1936, it explores the interactions between emergent priorities for church architecture and the rhetoric of National Socialist ideology, and traces their influence on the building of new Protestant churches in Braunschweig. It examines the way in which Braunschweig Cathedral was reordered in accordance with Nationa

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Krieg, Robert A. "Karl Adam, National Socialism, and Christian Tradition." Theological Studies 60, no. 3 (1999): 432–56. http://dx.doi.org/10.1177/004056399906000302.

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Scholtyseck, Joachim. "Fascism—National Socialism—Arab “Fascism”: Terminologies, Definitions and Distinctions." DIE WELT DES ISLAMS 52, no. 3-4 (2012): 242–89. http://dx.doi.org/10.1163/15700607-201200a2.

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Because certain movements in the Arab world of the 1930s and 1940s showed similarities to Mussolini’s and Hitler’s regimes, historians have drawn comparisons with the fascist and National Socialist dictatorships. But not even those arguing for the concept of a “generic fascism” are able to wholeheartedly subsume these movements under their fascist rubric. Fascism and National Socialism evolved in Europe, were shaped by the mood at the fin de siècle, became effective after the First World War in a unique political, social, economic and cultural atmosphere, and only lost their appeal in 1945 at

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22

Seidametov, Eldar Kh. "Situation of Tatars and other Muslim minorities in communist Bulgaria." Crimean Historical Review, no. 2 (October 28, 2021): 20–32. http://dx.doi.org/10.22378/kio.2021.2.20-32.

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The article examines the situation of the Tatars and other Muslim minorities in Bulgaria during the communist period. The policy of the state in relation to Muslim minorities after the proclamation of the People`s Republic of Bulgaria and the establishment of socialism in the state according to the Soviet model, when the political, economic and social models of the USSR were imported and introduced without taking into account the national characteristics of Bulgaria, are analyzed. As in the Soviet Union (especially in the early stage of its formation, religion was banned and this applied to al

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23

Hakim, Arif Rahman, and Wirano Wirano. "KONSEP PENDIDIKAN ISLAM PERSPEKTIF H.O.S TJOKROAMINOTO." Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman 9, no. 1 (2020): 140–59. http://dx.doi.org/10.54437/urwatulwutsqo.v9i1.157.

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The values ??of Islamic teachings brought by the great prophet Muhammad SAW, according to him, if we further explore and learn about them in Islam they will be implemented in life and nationality, and can also help face all the problems faced by the Indonesian people . In essence, the main idea of ??Islamic socialism according to the understanding of HOS Tjokrominoto is how to position and function religion (in this case Islam) as a revolutionary force to liberate oppressed people both culturally and politically and politically. HOS Tjokroaminoto is the son of a priyai who started the struggle

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24

Altman, William. "The Alpine Limits of Jewish Thought: Leo Strauss, National Socialism, and Judentum ohne Gott." Journal of Jewish Thought and Philosophy 17, no. 1 (2009): 1–46. http://dx.doi.org/10.1163/147728509x448975.

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AbstractWriting in 1935 as "Hugo Fiala," Karl Löwith not only connected Martin Heidegger and Carl Schmitt to an apparently contentless "decisionism" but drew attention to the fact that his correspondent Leo Strauss (1899–1973) had attacked Schmitt—like Heidegger an open Nazi since 1933—from the Right in 1932. In opposition to the views of Peter Eli Gordon, Heidegger's bellicose stance at the Davos Hochschule of 1929 is presented as "political" in Schmitt's sense of the term while Strauss's embrace of Heidegger, never regretted, showed that he ceased to be Nietzsche's "Good European" in his thi

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25

Burkard, Dominik. "Alois Hudal – ein Anti-Pacelli? Zur Diskussion um die Haltung des Vatikans gegenüber dem Nationalsozialismus." Zeitschrift für Religions- und Geistesgeschichte 59, no. 1 (2007): 61–89. http://dx.doi.org/10.1163/157007307779379837.

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AbstractThe files that have just recently been made available from Roman archives make it possible to shed new light on and relativize the often asserted ,,Pope's silence." It can be seen, that there was no agreement within the Vatican on how to deal with National Socialism. Recent publications have constructed an antagonism between Cardinal Secretary Eugenio Pacelli and Alois Hudal, the politically active principal of the Collegio Santa Maria dell'Anima and supposedly a representative of ,appeasement'. However, it can be shown that both men initially agreed in principle with their assessment

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26

Loboda, M. I. "M.P.Drahomanov about freedom of conscience and social functionality of religion." Ukrainian Religious Studies, no. 9 (January 12, 1999): 55–59. http://dx.doi.org/10.32420/1999.9.823.

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Our research is based on a rather large "library" of various works by M. Drahomanov, which contains his views on religion. Among them: Paradise and Progress, From the History of Relations Between Church and State in Western Europe, Faith and Public Affairs, Fight for Spiritual Power and Freedom of Conscience in the 16th - 17th Centuries, , "Church and State in the Roman Empire", "The Status and Tasks of the Science of Ancient History," "Evangelical Faith in Old England," "Populism and Popular Progress in Austrian Rus, Austrian-Russian Remembrance (1867- 1877)," "Pious The Legend of the Bulgari

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27

Kaplan, Jeffrey. "Savitri Devi and the National Socialist Religion of Nature." Pomegranate: The International Journal of Pagan Studies 13, no. 7 (2012): 4–12. http://dx.doi.org/10.1558/pome.v13i7.4.

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ÇINAR, Ali Can. "Yol Ayrımında Bir Sosyalist: Kemal Tahir’de Marxizm ve Sosyalizm." Sosyolojik Bağlam Dergisi 2, April 2021 (2021): 105–22. http://dx.doi.org/10.52108/2757-5942.2.1.7.

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In this study, Kemal Tahir's thoughts on Marxism and socialism are discussed in comparison with the left orthodoxy of the 1960s. The main motivating factor for the study is that Kemal Tahir's distinctive features from the orthodoxy of the period in terms of his thoughts on Marxism and socialism and the emphasis on his criticism will make an important contribution to the literature. Therefore, it focuses on the question “What are the features that differentiate Kemal Tahir's view of Marxism and socialism from his contemporary intellectuals?”. Due to the characteristics of his intellectual herit

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Hazdovac Bajić, Nikolina. "Being Nonreligious in Croatia: Managing Belonging and Non-Belonging." Religions 13, no. 5 (2022): 390. http://dx.doi.org/10.3390/rel13050390.

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Catholicism in the Croatian context has been one of the most powerful sources of collective belonging for centuries. Since the fall of socialism, desecularization tendencies have manifested as homogenization, collectivization, and deprivatization of religion. (Non)religiosity became a contested issue, which not only implied belonging (ethnic, national, historical) but was also highly politicized. This paper aims to explore how living in a society with a dominant collective religion influences the experience of nonreligious people. The conducted research was based on 30 semi-structured intervie

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Prodić, Slobodan. "Adolf Hitler’s Attitudes About Religion in the Book “My Struggle” („Mein Kampf“)." Kultura polisa 19, no. 1 (2022): 166–80. http://dx.doi.org/10.51738/kpolisa2022.19.1r.9p.

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The aim of this work is, through the analysis of the book „My struggle”, especially its parts connected with religion and devotion and the most important facts about this complex topic, present to the modern readers Adolf Hitler’s main ideas in the process of decreasement, and even often destroying of a religious factor in the everyday life of average Germans in the period between his entering into politics and the start of WWII and his project of solving the Jewish problem in the areas conquered by the German army. The complexity of this topic is also visible in the fact that there was a conf

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Kolodnyi, Anatolii M. "Introduction." Ukrainian Religious Studies, no. 40 (October 24, 2006): 4–7. http://dx.doi.org/10.32420/2006.40.1760.

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Although we trace the beginnings of national religious thought in the time of Kievan Rus, its first secular professional appearances in the individual writings of public figures and in the lectures of some of the university professors of Kiev, however, socialism interrupted the process of becoming Ukrainian religious studies. Although ideologically incomplete and scientifically grounded in considering religious phenomena of the work of some Ukrainian scholars appeared during these years, in general, researchers of that era used Marxism's opiate religion in their work, sought to determine the w

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Elishev, S. O. "Features of sociological analysis of religion in Russia during the imperial period of its history." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 4 (2021): 93–112. http://dx.doi.org/10.24290/1029-3736-2021-27-4-93-112.

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The article deals with the features of sociological analysis of religion in Russia during the imperial period of its history. The national sociological tradition of study of religion as a socio-cultural phenomenon and a social institution, which was developed during this period, had its own unique and peculiar appearance and was just begun to revive again in post-Soviet Russia, is sharply diﬀerent from the tradition that took place in the West. In this context, the appeal to the works of classics of Russian religious, socio-political thought, unfortunately undeservedly forgotten, is a very pro

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33

Brown-Fleming, Suzanne. "Church and Swastika: Roman Catholic Theology and National Socialism." Expository Times 118, no. 5 (2007): 215. http://dx.doi.org/10.1177/001452460711800502.

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34

Weeks, Theodore R. "Joshua D. Zimmerman. Poles, Jews, and the Politics of Nationality: The Bund and the Polish Socialist Party in Late Tsarist Russia, 1892–1914. Madison: University of Wisconsin Press, 2004. xiii, 360 pp." AJS Review 29, no. 1 (2005): 190–91. http://dx.doi.org/10.1017/s0364009405370097.

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For a half-millennium until the 1940s, the history of Poles and Jews was inextricably intertwined. In particular, from the mid-nineteenth century onwards, Poles and Jews alike were faced with sweeping economic and social changes that challenged—even threatened—livelihood, traditions, and identity. One way in which both Jews and Poles attempted to make sense of “modernity” (to use the word as shorthand for industrialization, secularization, and the communications revolution of this period) was to subscribe to one or another form of socialism. In the Polish lands, socialism and nationalism were

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Ivan V., Petrov. "Orthodox Clergy About the Bolshevik and Nazi Types of Socialism (1930–1940s)." Almanac “Essays on Conservatism” 4 (October 30, 2022): 183–97. http://dx.doi.org/10.24030/24092517-2022-0-4-183-197.

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The article considers and analyzes the perception of the Bolshevik and Nazi regimes by the Orthodox clergy, their policy towards the Church, as well as the essence of anti-Christian doctrines. The starting point of the study is 1927 and the release of the infamous “declaration of loyalty” by Metropolitan Sergius (Stragorodsky). In addition to further discussion about the possibility of recognizing Soviet power and solidarity with its policy of the Orthodox clergy, the article raises the question of the limits of support for political regimes that aim to combat religion. The period of the Great

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H. Weir, Todd. "Hitler's Worldview and the Interwar Kulturkampf." Journal of Contemporary History 53, no. 3 (2018): 597–621. http://dx.doi.org/10.1177/0022009417747045.

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This conceptual historical investigation of Adolf Hitler's use of the term ‘worldview’ ( Weltanschauung) opens new perspectives on the debate over the relationship of religion and National Socialism. Most studies of Hitler's worldview have focused on the genealogy of his beliefs, an approach that has led to an anachronistic understanding of worldview. By contrast, this article reveals that Hitler's own usage of the term ‘worldview’ was decisively shaped by the German culture wars that preceded his entrance into politics in 1919. The article shows how the varying Nazi religious policies, from s

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Ehret, Ulrike. "Understanding the Popular Appeal of Fascism, National Socialism and Soviet Communism: The Revival of Totalitarianism Theory and Political Religion." History Compass 5, no. 4 (2007): 1236–67. http://dx.doi.org/10.1111/j.1478-0542.2007.00438.x.

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Weiss, Jana, and Heike Bungert. "The Relevance of the Concept of Civil Religion from a (West) German Perspective." Religions 10, no. 6 (2019): 366. http://dx.doi.org/10.3390/rel10060366.

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The paper argues for the continued importance and usefulness of the term “civil religion” in light of the (West) German discussion and the situation in Europe. For non-Americans, and especially for Germans for whom terms like “political religion” are tied to the National Socialist past, the concept of civil religion helps explain the relationship of religion and politics, both in modern democracies in general and in Germany and the United States in particular.

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Bambach, Charles. "Historical Destiny and National Socialism in Heidegger’s Being and Time." American Catholic Philosophical Quarterly 75, no. 3 (2001): 439–43. http://dx.doi.org/10.5840/acpq200175326.

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Peralta García, Yankel. "El mal, la macroeconomía y el nacionalsocialismo." En-Claves del pensamiento JULIO-DICIEMBRE, no. 32 (2022): e534-e534. http://dx.doi.org/10.46530/ecdp.v0i32.e534.

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El presente artículo aborda la cuestión ética del nazismo desde el punto de vista de las relaciones sociales de producción. Esto supone vincular la puesta en marcha de la ideología fascista con sus condiciones económicas. En este sentido, la principal propuesta del trabajo consiste en resaltar el hecho de que crímenes como los cometidos por el régimen nazi no solo son posibles con base en una monstruosa formación burocrática, sino también a partir de una dinámica de producción e intercambio sumamente permisiva. No obstante, la autonomía que sobre el factor ideológico del fenómeno se pueda recl

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Maier, Hans. "Political Religions and their Images: Soviet communism, Italian Fascism and German National Socialism." Totalitarian Movements and Political Religions 7, no. 3 (2006): 267–81. http://dx.doi.org/10.1080/14690760600819440.

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42

Haynes, Stephen R. "Who Needs Enemies? Jews and Judaism in Anti-Nazi Religious Discourse." Church History 71, no. 2 (2002): 341–67. http://dx.doi.org/10.1017/s0009640700095718.

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The so-called German Church Struggle has been a subject of scholarly study and popular interest for several decades. For obvious reasons, the minority of Germans who opposed the Nazis in word or in deed have become compelling symbols of courage and resistance, human reminders of the auspicious role religion can play in situations of political crisis. Rarely, however, has the discourse of anti-Nazi resistance been analyzed in terms of its assumptions concerning Jews, their role in Germany, or their historical destiny. When these assumptions are illuminated, it is apparent that despite their opp

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Redles, David. "The Nazi Old Guard: Identity Formation During Apocalyptic Times." Nova Religio 14, no. 1 (2010): 24–44. http://dx.doi.org/10.1525/nr.2010.14.1.24.

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This paper describes the process of identity formation that occurred just after World War I as certain Germans converted to National Socialism. Based on the autobiographical narratives of early joiners, these self-described Old Fighters, or the Old Guard, recall the Kampfzeit (the struggle-time) as a difficult period of near apocalyptic collapse. Further, they were convinced that National Socialism and its divinely appointed leader Adolf Hitler were the only means of salvation. The Old Guard identified themselves as an elect community given a holy mission to save Germany, indeed the world, fro

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Terskikh, Mikhail A. "National Heroes of Vietnam through the Lens of State Myth-making." Russian Journal of Vietnamese Studies 8, no. 2 (2024): 6–18. http://dx.doi.org/10.54631/vs.2024.82-632916.

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The elevation by the state of certain historical characters to the rank of national heroes is always myth-making, which pursues its own goals. To understand such goals in relation to Vietnam, it seems important to consider its national heroes, especially since their list is actually determined at the state level. An analysis of the “official” national heroes of Vietnam allows us to draw a number of conclusions. The choice of characters is largely «Sino-centric», which generally reflects the role of the northern neighbor in the history of the Vietnamese state and its worldview in the modern per

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Wild, Stefan. "National Socialism in the Arab near East between 1933 and 1939." Die Welt des Islams 25, no. 1/4 (1985): 126. http://dx.doi.org/10.2307/1571079.

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Wild, Stefan. "National Socialism in the Arab Near East Between 1933 and 1939." Die Welt des Islams 25, no. 1-4 (1985): 126–70. http://dx.doi.org/10.1163/157006085x00053.

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Filip, Mariusz. "Wolves Amongst the Sheep: Looking Beyond the Aesthetics of Polish National Socialism." Pomegranate: The International Journal of Pagan Studies 21, no. 2 (2019): 210–36. http://dx.doi.org/10.1558/pome.39506.

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Kallis, Aristotle. "Neither Fascist nor Authoritarian: The 4th of August Regime in Greece (1936-1941) and the Dynamics of Fascistisation in 1930s Europe." East Central Europe 37, no. 2-3 (2010): 303–30. http://dx.doi.org/10.1163/187633010x534504.

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The 4th of August regime in Greece under Ioannis Metaxas has long been treated by theories of ‘generic fascism’ as a minor example of authoritarianism or at most a case of failed fascism. This derives from the ideas that the Metaxas dictatorship did not originate from any original mass ‘fascist’ movement, lacked a genuinely fascist revolutionary ideological core and its figurehead came from a deeply conservative-military background. In addition, the regime balanced the introduction ‘from above’ of certain ‘fascist’ elements (inspired by the regimes in Germany, Italy and Portugal) with a pro-Br

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Kolodnyi, Anatolii M. "The Department of Religious Studies is the leading institution of Ukraine for research on religious phenomena." Ukrainian Religious Studies, no. 8 (December 22, 1998): 65–70. http://dx.doi.org/10.32420/1998.8.184.

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The Department of Religious Studies is formed on an autonomous basis in the structure of the Institute of Philosophy by the decision of the Presidium of the National Academy of Sciences of Ukraine in June 1991 with the prospect of its transformation into an independent academic institution. The first director of the Department was Dr. Philos. Mr., O.S. Onischenko, Corresponding Member of the National Academy of Sciences of Ukraine. The Department includes departments of the philosophy of religion (headed by A. Kolodnyi, Ph.D.), sociology of religion (the head of the Philosophical Philosophy De

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Saresella, Daniela. "Left-Wing Christians at Berkeley: Between the Theology of Liberation and Marxist Theories." Religions 12, no. 10 (2021): 880. http://dx.doi.org/10.3390/rel12100880.

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The 1960s were marked by profound political and cultural transformation and Berkeley was one of most deeply involved institutions. Though much has been written about the students’ movement, no research has stopped to consider the experience of the Berkeley Free Church, the subsequent publication of the journal Radical Religion and the constitution of the American Christians toward Socialism movement. The young people who were the key figures in this experience are an emblem of the Christians of the times, open as they were to ecumenical exchange and attentive to the problems of the poor and th

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