scholarly journals The Process of European Integration as Historical Phenomena

Author(s):  
Andrii Martynov

The purpose of the article is to highlight the structure of the historical process of European integration. Historical phenomenon of the process of European integration is considered as a historiosophical example of unevenness and not the linearity of development. The Great French Revolution set two opposite trends: the development of sovereign national powers while simultaneously spreading universal cosmopolitan ideas. Two world wars weakened Europe’s influence on world history. The idea of “Eurocentrism” turned to the background. The process of European integration has recreated Europe’s influence on the world-historical process. An interdisciplinary methodological approach to the study of European integration considers it an anonymous socio-historical process. The history of Europe demonstrates the various stages of the development of a liberal rational-market project, which is an integral result of the interaction of different social interests. An alternative is the project of ideocratic, focused on the priority of democratic values, human rights, which are the foundation of European modern civilization. The history of European integration of 1957-1990 was a process of overcoming the ideological split of the continent to the East and West in the Cold War. The Maastricht Treaty actually became a watershed in the transition to a postmodern model of European integration. The experience of developing the European integration process has fixed the following main integration-political strategies: federative community; linear expansion and cooperation of the Union of European Peoples; dual strategy: expansion and deepening of integration; d) flexibility and differentiation of “Europe of Nations”; creation of an integration core of Europe and a strategy of many speeds in the process of European integration, (g) intergovernmental cooperation strategy, sectoral integration, (i) the Directorate of the great powers, Europe of flexible geography, or concentric circles. Therefore, from the point of view of the historical process, the crisis of European integration is structural rather than systemic.

2006 ◽  
Vol 14 (2) ◽  
pp. 257-268 ◽  
Author(s):  
NICOLETTE MOUT

Any definition of Central Europe based on geographical and/or historical facts causes difficulties. The line dividing Europe during the Cold War has a very limited use because it does not take into account Central Europe as a special part of the continent. Historians such as Geoffrey Barraclough, Hugh Seton-Watson and Oskar Halecki discussed the idea of a separate identity of Central Europe during the Cold War. Especially after the fall of the Berlin Wall, this discussion was re-opened. From a historian's point of view, the most important contributions came from Piotr Wandycz and Jenő Szűcs. An imaginary centre of Europe can only be found in the continent's common history.There is a belief, rather widespread in English-speaking countries, that the eastern half of Europe is inhabited by a number of endlessly quarrelling small nations whose conflicts keep endangering the quiet and comfort of Anglophones. (Hugh Seton-Watson)


2017 ◽  
Vol 21 (5) ◽  
pp. 394-406 ◽  
Author(s):  
Harold J. Cook

Abstract The Great Tradition of writing about what came to be called The Scientific Revolution developed in the mid-twentieth century and helped to shape what came to be termed “early modern” Europe. At least two fundamental structural elements of the framework were that a small group of independent minds had been set free to grasp new truths, and that rivalries among many groups in Europe never allowed “European civilization” to achieve homeostasis, thus continuing to encourage innovation in conditions of freedom. It is worth noting, however, that the first of these structural elements had religious overtones that were important in the early stages of the Cold War, and that the second placed innovation within a tradition of great texts rather than material culture and practice. Both changed the earlier conversation of the 1930s, which had been about political economies, connecting the new history of science to a history that offered to explain European superiority on the basis of the search for truth. Recent developments in global history, which are rooted in economic histories, challenge such a framing. The brand-name of The Scientific Revolution is common and will remain a useful short-hand, but its meaning requires major revision and should not be limited to the history of Europe.


2011 ◽  
Vol 3 (3) ◽  
pp. 385-400 ◽  
Author(s):  
Wolfram Kaiser

The history of European integration is not easy to tell – in books or, for that matter, in museums. Most importantly, it appears to lack drama. This lack of drama creates a dilemma for museum practitioners who wish to tell stories about the contemporary history of Europé as shared history. In these circumstances, one prominent way of telling stories about European integration history in museums, and the focus of this article, is the biographical approach. Drawing upon research in all of the museums mentioned in this article and many more, and some 60 interviews with museum practitioners from across Europé, this article first discusses three biographical approaches to narrating European integration history in museums. It proceeds to draw out general conclusions about the prospects of mainstreaming European integration in history museums, and about the particular opportunities and pitfalls of the biographical approach and its different varieties.


2021 ◽  
Vol 81 (1) ◽  
pp. 18-24
Author(s):  
D. Syzdykovа ◽  

The authors attempt to consider the philosophical and ideological ideas of the great thinker and humanist Abay Kunanbayev. The analysis of Abay Kunanbayev's work has shown that there are poorly developed aspects, however, without claiming to cover all aspects of the problem comprehensively, the authors made an attempt to study the nature and essence of Abay's philosophical and ideological views in the work "Words of Edification" based on the material of Abay Kunanbayev's work "Words of Edification". The authors focused on the analysis of the philosophical content of the work "Words of Edification". The article uses a philosophical methodology that corresponds to the current level of spiritual and scientific- theoretical culture. The authors implemented scientific methods such as the ascent from the abstract to the concrete, the principle of concrete historicism (the unity of historical and logical). Concrete historicism, exploring the history of the subject, considers the logic of the historically developing subject (process), this principle contributes to the active reflection of the historical process. Historicism traces and reproduces the essence of the historical process from the point of view of its formation and development in the system of concepts. Abay's creativity occupies a special place in the world culture, he raised spiritual culture to a new level, gave new examples of reflection of the Kazakh reality. Abai justified a new worldview, new thinking, new values, which are fundamentally different from everything that was in the traditional culture of the Kazakhs. In the work "Words of Edification", the object of criticism is the traditional Kazakh society. Criticism has a constructive character, as a result of which universal problems, ideas of kindness, humanity, compassion, mercy, freedom and responsibility are raised. Abai forms a new approach to the concept of labor. The great thinker showed the role of work in the formation and development of a person, personality, that through work and activity it is possible to comprehend knowledge, science. Abay expressed a new approach to religion, he contrasted blind faith with a reasonable study of Islam, when they accept Iman not only as something sacred, but also know how to protect and strengthen it with reasonable arguments. Abay developed a new ideal of a perfect, true person, "tolyk adam", who strives for knowledge, is a moral person, recognizes freedom of choice and responsibility. The moral code of the great humanist is "Adam Bol". Abay, determining the status of a person in the world, notes that a person's mind, erudition, honor and charm make him beautiful and strong, he focuses on spirituality, knowledge, education and culture.


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