By Leonidas Donskis
Loyalty and betrayal are between key innovations of the ethic of nationalism. Marriage of country and tradition, which turns out the essence of the congruence among political strength constitution and collective identification, frequently bargains an easy clarification of loyalty and dissent. Loyalty is visible as once-and-for-all dedication of the person to his or her kingdom, while betrayal is pointed out as a failure to devote him or herself to a typical reason or as a diversion from the article of political loyalty and cultural/linguistic constancy. For conservative or radical nationalists, even social and cultural critique of one’s humans and kingdom should be considered as treason, while for his or her liberal opposite numbers it really is accurately what constitutes political understanding, civic advantage, and a wide awake commitment to the folk and tradition. This publication is the 1st try to supply a discursive map of Lithuanian liberal and conservative nationalism. reading the works and perspectives of dissenters and critics of society and tradition, we will be able to display a style of being of liberal nationalism as a social and cultural feedback. This quantity is of curiosity for highbrow historians, social theorists, scholars of East-Central ecu inspiration, and somebody attracted to Baltic stories and the recent contributors of the european. "Dissent: act of betrayal, or loyalty? Leonidas Donskis' new striking research is one constant, thorough and devoted attempt to supply a solution to that question." Zygmunt Bauman (from the Preface)
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Extra info for Loyalty, Dissent, and Betrayal: Modern Lithuania and East-Central European Moral Imagination (On the Boundary of Two Worlds: Identity, Freedom, and Moral ... Freedom, & Moral Imagination in the Baltics)
Sample text
Small wonder, then, that Vytautas Kavolis described the stunning inattentiveness to one another’s work, along with the propensity to ignore anything that is not related to one’s reference group, as a form of modern barbarity. Still, the beginning of the new Lithuanian philosophy was rather impressive. 14 Philosophy lecturers and professors, such as Arvydas Juozaitis, Romualdas Ozolas, Vytautas Radžvilas, Bronius Genzelis, Bronius Kuzmickas, Arvydas Šliogeris, and others, may well be said to have initiated and shaped that movement.
A hypothesis could be that the temporary revival of Lithuanian philosophy was part of the process of general emancipation and liberation of society. In those days, philosophy was able to give many young and ambitious people what was impossible to achieve in politics—namely, a sense of social significance, recognition, and personal dignity. Most telling is the fact that following the collapse of the Soviet Union not a few philosophy professors in Lithuania gave up their former disciplines and reestablished themselves either as politicians or as political analysts and columnists.
Loyalty, Dissent, and Betrayal 37 It is little wonder that liberalism, in inter-war Lithuania and in the postwar Lithuanian immigrant community, was associated with anti-clericalism, agnosticism, and radicalism, a typical case in a Catholic culture. It was the way in which conservative Lithuanian immigrants started identifying the beginnings of the “suspect and alien ideas,” thus implying guilt by association. In fact, Santara-Šviesa raised the idea of Westward-looking, fully emancipated, liberal-democratic, inclusive, and cosmopolitan Lithuanian-ness as their banner.