In the context of the discussion on the relevance of the microhistory today, the author raises questions about the reasons for its reproducibility, its connection and breaks with postmodernism, the social and the creative role in the humanities, as well as about its unsolved and probably generally unsolvable problems.
The article is written on the role of football in the Soviet poetry of the 1920s
In "Soviet sociology as police science," Alexander F. Filippov attempts to examine Soviet sociology of the 1960s and early 1970s in terms of so-called "police science," a system of administrative disciplines that had their heyday in Europe during the second half of the eighteenth century. Unlike Western sociology, which developed as one of the alternatives to police science, sociology in the USSR could not be oriented toward solving fundamental theoretical problems — these remained the focus of ideological work. The main task of Soviet sociology, then, was the search for the best methods for managing an ever-more-complicated society with the ostensible aim of "the common good" (decisions about which were taken by an administration in which citizens had no part). Police surveillance and administrative knowledge (also in essence oriented toward policing) were supposed to complement each other in this state of universal well-being for all.
A work of art is by its nature a product of creative invention. The author’s existence lies beyond the fictional world he created. A fictional narrative, no matter how untruthworthy in the empirical sense, cannot be deemed morally flawed, since the very phenomenon of artistic creativity presupposes the right to free invention. The nature of the moral falsity of the art of socialist realism is not empirical but metaphysical. It consists in the implicit denial of the reader’s outward position in regard to the depicted world. By requiring of its reader to treat its narrative as «life» itself and not as a fictional artifact, socialist realism loses the moral immunity that belongs to products of artistic creativity.
This article discusses the hierarchy , inequality, and academic degrees as forms ranging teaching corps . The author emphasizes that, contrary to subsequent idealized picture prerevolutionary University was the site of a variety of conflicts. which contributed to the sharpness of criticism of university institutions after 1917 . In the Soviet period , after compromises new economic policy , the main factor of differentiation was not the success of an academic career , and the influence of government and party appointments.
Jacques Le Goff, french historian and representative of third generation of "the Annales School", passed away April 1 2014, aged 90. His last book, "Must We Divide History into Periods?" was brought out just a couple of month before his death, in January 2014. Current article is author's hommage to the great medievalist. It aims at inscribing Le Goff's last work in the context of his academic and private biography.
The paper contains some reflections of a historian on the so called "anthropological turn" in contemporary social sciences and humanities.
The article is devoted to the mechanisms of using the fear of the Last Judgement of God to overcome the fear of a criminal before punishment by the state court. In other words, the discussion will focus on the use of church practices for conducting investigations into serious crimes in Russia in the second half of the 18th century, when the decree issued at the very beginning of the reign of Catherine II restricted the use of torture during interrogations. The relevance of the work is connected with the study of the phenomenon of reducing the sphere of church jurisdiction and further secularization of law, while the secular courts are increasingly using religious ideology and church practices to investigate and punish criminals under the humanization of criminal law, which has been little studied in historiography.