{"id":30494,"date":"2017-06-19T07:18:49","date_gmt":"2017-06-19T07:18:49","guid":{"rendered":"http:\/\/www.societateamuzicala.ro\/societateaculturala\/?p=30494"},"modified":"2017-06-19T07:18:49","modified_gmt":"2017-06-19T07:18:49","slug":"utopia-and-revolution","status":"publish","type":"post","link":"https:\/\/www.societateamuzicala.ro\/societateaculturala\/utopia-and-revolution","title":{"rendered":"Utopia and Revolution"},"content":{"rendered":"<p>Under the Auspices of the Royal Family of Romania<\/p>\n<p>THE ROYAL COLLOQUIA<\/p>\n<p><strong>Utopia and Revolution<\/strong><\/p>\n<p>Sinaia, Romania, June 22-25, 2017<\/p>\n<p>Conveners: Sorin Antohi and Gregory Claeys<\/p>\n<p>Organizer: Asocia\u021bia Orbis Tertius \/ A Treia Lume<\/p>\n<p>Partners: Aaylex, export club, Forum Auto, Funda\u021bia Spandugino, Niciman, Direc\u021bia Jude\u021bean\u0103 de Cultur\u0103 Ia\u0219i, Muzeul Municipiului Bucure\u0219ti, Alexandrion, Hotel Bastion, Eurolines, ALIRA, Alcovin M\u0103cin, Clos des Colombes, <em>Trivium. Revist\u0103 de g\u00eendire simbolic\u0103<\/em>, <em>Observator cultural<\/em><\/p>\n<p>In 2016, scholars around the world have celebrated five centuries since the publication of Thomas More\u2019s <em>Utopia<\/em>, the epitome of a timeless (and, self-ironically, spaceless) <em>exercice sur les possibles lat\u00e9raux <\/em>(to use Raymond Ruyer\u2019s felicitous phrase). A form of speculative fiction, a social theory, a metahistorical trope, a countercultural discourse, a blueprint, an ideology (<em>pace <\/em>Karl Mannheim), a practice (and so on) that can be traced back at least to Plato, Utopia as we knew it seems to have run its course, and may be in need of fresh impulses. In 2017, we remember 1917, one of the most complex and momentous of all revolutions, both the consequence and starting point of yet another global quest for utopia which was to end for most in 1989\/1991 at the latest, after a tragic encounter with dystopia.<\/p>\n<p>To discuss all of the above and more\u2014such as the kindred streams of history, religion, millennialism, reform, fiction, fantasy, science fiction, etc.&#8211;, an interdisciplinary colloquium is convened in Sinaia, under the auspices of the Royal Family of Romania. A related international conference, <em>Humanism and Utopianism. Historical and Critical Perspectives<\/em>, was held at the same location on June 13-15, 2014.<\/p>\n<p>The Cantemir Annual Award continues the Cantemir Prize, established in 2010 as part of the activities leading to and becoming the Cantemir Institute at the University of Oxford (2011-2013). The Cantemir Prize was handed during annual conferences at the University of Oxford by HRH Prince Radu of Romania, the High Patron of the Cantemir Institute, to \u0218tefan Lemny (2010), Alison Ashford and Philippa Levine (2011), Martin Dodge, Chris Perkins, and Rob Kitchin (2012).<\/p>\n<p>The Cantemir Annual Award celebrates the legacy of two enlightened princes of Romanian background: Demetrius Cantemir (1673-1723) and his son Antiochus (1709-1744).\u00a0\u00a0Their writings, actions, and visions encompass vast spaces, different periods, and various cultures, both Eastern and Western. Demetrius was a ruling prince of Moldavia educated in Constantinople, a member of the Berlin Academy, a prince of the Russian Empire and an adviser to Peter the Great, while Antiochus was a translator, Russia\u2019s first modern poet and first ambassador to Great Britain and France. They were cosmopolitan humanists who, while rooted in particular societies, traditions, and worldviews, transcended borders of many sorts, aspiring to intercultural knowledge and universal horizons.<\/p>\n<p><strong>Thursday, June 22<\/strong><\/p>\n<p>Arrivals<\/p>\n<p>Transfers to Sinaia<\/p>\n<p>20:30 Dinner<\/p>\n<p><strong>Friday, June 23<\/strong><\/p>\n<p>8:00-12:00 Trip to Bran Castle<\/p>\n<p>12:45 <u>Awarding of the Cantemir Annual Award, Pele\u0219 Castle (Florentine Hall)<\/u><\/p>\n<p>13:00 Lunch hosted by HRH Prince Radu of Romania at Pele\u0219 Castle (State Dining Hall). Followed by a tour of Pele\u0219 and Peli\u0219or Castles.<\/p>\n<p>16:15-18:30 <u>Ideology, (Secular) Religion, and Fiction<\/u><\/p>\n<p>Moderator: Sorin Antohi<\/p>\n<p>Gregory Claeys,<em> Utopia and Revolution: The Case of Karl Marx<\/em><\/p>\n<p>Moshe Idel, <em>Messianism: Between Evolution and Revolution<\/em><\/p>\n<p>Artur Blaim,<em> Utopian Fictions: Before and After Revolutions<\/em><\/p>\n<p>18:30-18:45 Break<\/p>\n<p>18:45-19:30 <u>Revolution, Utopia, and the Novel<\/u><\/p>\n<p>Stelian T\u0103nase, <em>Old Nick: A Fairy Tale of the Twentieth Century<\/em>. \u00a0A novel translated into English by Jean Harris. Introduction by Sorin Antohi, reading by the translator, comments by the author, discussion.<\/p>\n<p>19:30 Dinner<\/p>\n<p><strong>Saturday, June 24<\/strong><\/p>\n<p>9:00-11:00 <u>Utopias (from the Land) of the Undead<\/u><\/p>\n<p>Moderator: Artur Blaim<\/p>\n<p>\u0218tefan Borb\u00e9ly, <em>Utopian Thinking in Transylvania: German and Hungarian Case Studies<\/em><\/p>\n<p>Mariano Mart\u00edn Rodr\u00edguez, <em>What If They Returned? Collective Human Resurrection as an Ambiguously Utopian Revolution in Modern Secular Speculative Fiction<\/em><\/p>\n<p>11:00-11:30 Coffee Break<\/p>\n<p>11:30-13:30 <u>The 1989 Revolutions and \u00a0Their Aftermath<\/u><em>\u00a0 <\/em><\/p>\n<p>Moderator: Stelian T\u0103nase<\/p>\n<p>Tilo Schabert, <em>The German Revolution of 1989-1990: A European Experience<\/em><\/p>\n<p>Michael Shafir, <em>Return to Anti-Utopia in Post-communist East Central Europe<\/em><\/p>\n<p>13:30-15:00 Lunch<\/p>\n<p>15:00-16:30 Visit of Sinaia Monastery<\/p>\n<p>16:30-18:00 <u>Utopia, Revolution, and History<\/u><\/p>\n<p>Moderator: Michael Shafir<\/p>\n<p>Eduardo Nolla, <em>Utopia Realized: Political Theory and Democracy<\/em><\/p>\n<p>Sorin Antohi, <em>Utopia and Revolution: (Failed) Escapes from History<\/em><\/p>\n<p>18:15-19:00 <u>Concluding Remarks<\/u><\/p>\n<p>Moderator: Gregory Claeys<\/p>\n<p>19:00 Dinner<\/p>\n<p><strong>Sunday, June 25<\/strong><\/p>\n<p>Departures<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Participants<\/strong><\/p>\n<ol>\n<li>Sorin Antohi (Bucharest) n.antohi@gmail.com<\/li>\n<li>Artur Blaim (Gda\u0144sk) ablaim@hektor.umcs.lublin.pl<\/li>\n<li>\u0218tefan Borb\u00e9ly (Cluj-Napoca) stefanborbely@yahoo.com<\/li>\n<li>Gregory Claeys (London) claeys@rhul.ac.uk<\/li>\n<li>Jean Harris (Dr\u0103ghici, Arge\u0219) ambuterharris@hotmail.com<\/li>\n<li>Moshe Idel (Jerusalem) idel@gmail.com<\/li>\n<li>Mariano Mart\u00edn Rodr\u00edguez (Brussels) martioa@hotmail.com<\/li>\n<li>Eduardo Nolla (Madrid) enolla@mac.com<\/li>\n<li>Tilo Schabert (Munich) tilo@schabert.org<\/li>\n<li>Michael Shafir (Cluj-Napoca) shafirmchl@yahoo.com<\/li>\n<li>Stelian T\u0103nase (Bucharest) steliantanase50@gmail.com<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p><strong>BIOS<\/strong><\/p>\n<p><strong>Sorin Antohi<\/strong><\/p>\n<p>A freelance historian of ideas, essayist, translator, and consultant based in Bucharest. He has studied English, French (University of Ia\u0219i, Romania), and History (EHESS, Paris). He has taught mainly at the University of Michigan (Ann Arbor), the University of Bucharest, and the Central European University in Budapest (where he served as Academic Pro-Rector and founded Pasts, Inc. Center for Historical Studies, under the honorary presidency of Paul Ricoeur). He has conducted research at institutes of advanced study and other institutions in Paris, Bielefeld, Stanford, Vienna, Essen, Berlin, Leipzig, etc. He has published widely on intellectual history, history of ideas (Utopianism, anti-modernism, ethnic ontologies, etc.), historical and social theory, and history of historiography, as well as on Romania in European contexts. He has lectured, attended and (co)organized conferences in thirty countries. He has served on various academic, editorial, and civic governing or advisory bodies, e.g., member of the Board, International Committee of Historical Studies, and secretary general of the International Commission for the Theory and History of Historiography. With Chun-chieh Huang and J\u00f6rn R\u00fcsen, he co-edits the book series, \u2018Reflections on (In)Humanity\u2019 (Vandenhoeck &amp; Ruprecht and National Taiwan University Press).<\/p>\n<p><strong>Artur Blaim <\/strong><\/p>\n<p>Professor of English Literature at the University of Gda\u0144sk.\u00a0 He is the author of <em>Early English Utopian Fiction<\/em> (1984), <em>Aesthetic Objects and Blueprints. English Utopias of the Enlightenment<\/em> (1997), <em>Gazing in Useless Wonder. English Utopian Fiction 1516-1800<\/em> (2013), <em>Robinson Crusoe and His Doubles<\/em> (2016), <em>Utopian Visions and Revisions, or the Uses of Ideal Worlds<\/em> (2017). He has co-edited several volumes in literary and utopian studies and published numerous articles on cultural semiotics, literary and filmic utopias, and William Shakespeare.<\/p>\n<p><strong>\u0218tefan Borb\u00e9ly<\/strong><\/p>\n<p>Professor in the Department of World and Comparative Literature of The Faculty of Letters in Cluj, Romania (Babe\u0219-Bolyai University). He holds a Ph.D. in comparative literature (1999). Starting as an editorial member of the student literary journal <em>Echinox<\/em>, edited in Cluj, he made his debut in 1995, by publishing the volume of essays <em>Gr\u0103dina magistrului Thomas <\/em>(<em>Master Thomas<\/em><em>\u2019s Garden<\/em>). His further books are: <em>Xenograme<\/em> (<em>Xenograms<\/em>, 1997), <em>Visul lupului de step\u0103<\/em> (<em>The Steppenwolf\u2019s Dream,<\/em> 1999), <em>De la Herakles la Eulenspiegel. Eroicul<\/em> (<em>From Herakles to Eulenspiegel.<\/em> <em>The Hero<\/em>, 2001; 2nd ed. in 2013), <em>Opozi\u0163ii constructive<\/em> (<em>Constructive oppositions<\/em>, 2002), <em>Matei C\u0103linescu. Monografie<\/em> (<em>Matei Calinescu. A monography<\/em>, 2003), <em>Cercul de gra\u0163ie<\/em> (<em>The Circle of Grace,<\/em> 2003), <em>Proza fantastic\u0103 a lui Mircea Eliade. Complexul gnostic<\/em> (<em>Mircea Eliade\u2019s Fantastic Fiction. The Gnostic Complex<\/em>, 2003), <em>Mitologie general\u0103 I<\/em> (<em>General Mythology<\/em>, I, 2004), <em>Despre Thomas Mann si alte eseuri<\/em> (<em>On Thomas Mann and other Essays<\/em>, 2005), <em>O carte pe s\u0103pt\u0103m\u00e2n\u0103<\/em> (<em>A Book per Week,<\/em> 2007), <em>Pornind de la Nietzsche <\/em>(Starting from Nietzsche, 2010), <em>Existen\u0163a diafan\u0103 (The Serene Existence,<\/em> 2011), <em>Homo brucans \u015fi alte eseuri (Homo brucans and Other Essays,<\/em> 2012), <em>Civiliza\u0163ii de sticl\u0103. Utopie, distopie, urbanism<\/em> (<em>Glass Civilizations. Utopia, Dystopia, Urban Planning,<\/em> 2013), <em>Eseuri biblice<\/em> (<em>Biblical Essays<\/em>, 2015), <em>Simetrii \u015fi discrepan\u0163e<\/em> (<em>Symmetries<\/em> <em>and Discrepancies<\/em>, 2017. He coordinated <em>Experien\u0163a extern\u0103<\/em> (<em>Experience Abroad<\/em>, 1999), as well as <em>Ion Pop \u2013 \u015fapte decenii de melancolie \u015fi literatur\u0103<\/em> (<em>Ion Pop \u2013 7 Decades of Melancholy and Literature,<\/em> 2011) and translated G.M. Tam\u00e1s\u2019s essays into Romanian (<em>Idola tribus<\/em>, 2001). He is a member of the Romanian Writers\u2019 Union and contributing editor for <em>The Journal for<\/em> <em>Psychohistory<\/em>. He has contributed to many literary dictionaries and encyclopedias such as: <em>Dic\u0163ionarul Scriitorilor Rom\u00e2ni<\/em> (<em>The Romanian Writers\u2019 Dictionary, DSR, vol. 1-4<\/em>), <em>Dic\u0163ionarul Esen\u0163ial al Scriitorilor Rom\u00e2ni<\/em> (the abbreviated version of the previous work, DESR), <em>Dic\u0163ionar Analitic de Opere Literare Rom\u00e2ne\u015fti <\/em>(<em>The Analytical Dictionary of the Romanian Literary Works, vol. 1-4<\/em>), <em>The Facts on File Companion to the World Novel <\/em>(2008). Scholarships: four New Europe College (Bucharest) scholarships during 1996 and 2004; East European Scholar, St. John\u2019s College, Oxford, UK, June (1999); Fulbright Visiting Scholar, Indiana University, Bloomington, US (March-Nov. 1992); <em>visiting fellow<\/em> in New York:\u00a0 at Columbia University and at The Institute for Psychohistory respectively (1997, 1999, 2000); <em>visiting fellow<\/em>, University of North Carolina, Chapel Hill (2001), Jawaharlal Nehru University, India (Institute of Advanced Study, 2009), and Universidad de Granada, Spain (2012). He has got several literay prizes from the Cluj chapter of the Romanian Writers&#8217; Union and the Lucian Blaga Prize of The Romanian Academy in 2012. He publishes frequently in <em>Convorbiri literare<\/em>.<\/p>\n<p><strong>Gregory Claeys<\/strong><\/p>\n<p>Born in France and educated in Canada and the United Kingdom. He has taught in Germany and the U.S. and since 1992 has been Professor of the History of Political Thought at Royal Holloway, University of London. He is the author of <em>Machinery, Money and the Millennium: From Moral Economy to Socialism<\/em> (Princeton University Press, 1987), <em>Citizens and Saints: Politics and Anti-Politics in Early British Socialism<\/em> (Cambridge University Press, 1989), <em>Thomas Paine: Social and Political Thought <\/em>(Unwin Hyman, 1989); <em>The French Revolution Debate in Britain <\/em>(Palgrave Macmillan, 2007), <em>Imperial Sceptics: British Critics of Empire, 1850\u20131920 <\/em>(Cambridge University Press, 2010), <em>Searching for Utopia: the History of an Idea<\/em> (Thames &amp; Hudson, 2011; German, Spanish, Portuguese, Japanese editions), and <em>Mill and Paternalism<\/em> (Cambridge University Press, 2013). He has edited <em>The Cambridge Companion to Utopian Literature <\/em>(Cambridge University Press, 2010) and (with Gareth Stedman Jones) <em>The Cambridge History of Nineteenth Century Political Thought <\/em>(Cambridge University Press, 2011), as well as some fifty volumes of primary sources and edited essays. His latest book, <em>Dystopia: A Natural History<\/em> (Oxford University Press) was published in 2016. The next, <em>A Pelican Introduction to Marx and Marxism<\/em>, will be published in 2018. He is editor of the series, &#8222;Palgrave Studies in Utopianism&#8221; (Palgrave Macmillan) and is coordinator of the Utopolis project of European utopian bibliography, translation and republication.<\/p>\n<p><strong>Jean Harris<\/strong><\/p>\n<p><strong>A novelist and translator who lives in Romania. <\/strong>She holds a Ph.D. in British and American literature from Rutgers University (1983) and has published fiction and literary criticism. She is the 2007-2008 winner of the University of California, Irvine\u2019s International Center for Writing and Translation\u2019s annual translation grant for her translation of \u015etefan B\u0103nulescu\u2019s \u201cMistre\u0163ii erau bl\u00e2nzi.\u201d<strong> Between 2008 and 2009 she directed the critically acclaimed <\/strong><em>The Observer Translation Project<\/em><strong> (<\/strong>http:\/\/translations.obervatorcultural.ro<strong>)<\/strong><strong> which translated Romanian fiction into 7 + languages monthly.\u00a0 Most recently she has published<\/strong> \u201cLike Trash on the Hall Floor,\u201d an essay on the Romanian realities behind Cristian Mungiu\u2019s <em>Beyond the Hills<\/em> in the <em>Los Angeles Review of Books<\/em> as part of a symposium on that film http:\/\/lareviewofbooks.org\/essay\/the-romanian-new-wave-crests-christian-mungius-4-months-3-weeks-and-2-days (2013) as well as an interview with Andrei Codrescu (on the subject of his book, <em>Bibliodeath<\/em> in the <em>Los Angeles Review of Books <\/em>http:\/\/lareviewofbooks.org\/essay\/andrei-codrescu (2014)<em>.<\/em> Her translation of Norman Manea\u2019s <em>Captives<\/em> (New Directions) appeared in 2014. In 2015 she translated Igor Bergler\u2019s novel, <em>The Lost Bible<\/em> (Editura Rao). In 2016 she translated <em>The Confession<\/em>, a play by Tatiana Niculescu Bran to be used as libretto for an opera by Jeremy Gill. In 2017 she has been translating Stelian T\u0103nase\u2019s<em> W<\/em>, a novel. Chapter One of Stelian T\u0103nase\u2019s <em>Old Nick and the Mummy <\/em>will appear in <em>Delos<\/em>, Winter 2017\/2018. Norman Manea\u2019s \u201cExile and Creativity\u201d will appear in <em>Salmagundi<\/em>, Winter 2017\/2018. And finally, in 2018 \u201cThe Solution Probably Lies,\u201d will appear in the <em>Journal of World Literature<\/em> 3:1 \u201c[Brill: ed. David Damrosch and Theo D\u2019haen] \u201cRomanian Literature for the World: Circulation and\u00a0 Exchange on the International Market\u201d, Jean Harris interviewed by Delia Ungureanu.<\/p>\n<p><strong>Moshe Idel <\/strong><\/p>\n<p>Emeritus Max Cooper Professor in Jewish Thought at the Hebrew University, Jerusalem, and Matanel Chair at the academic College, Safed. Born in T\u00e2rgu Neam\u021b, Romania, he emigrated to Israel at 16, where he studied at the University of Haifa (English and Hebrew) and the Hebrew University (Ph.D. in Kabbalah under Shlomo Pines). He also studied and worked with Gershom Scholem. He is an acclaimed leading figure in Jewish studies, has received many prizes and awards, including the Israel Prize and many honorary doctorates. He has conducted research, taught and lectured worldwide. Since 2015, he is the President of the Union of Jewish Studies. From among his numerous publications in many languages, only a select list of English-language books is included here: <em>Kabbalah: New Perspectives<\/em> (1988); <em>The Mystical Experience in Abraham Abulafia<\/em> (tr. from the Hebrew by Jonathan Chipman, 1988); <em>Studies in Ecstatic Kabbalah<\/em> (1988); <em>Language, Torah and Hermeneutics in Abraham Abulafia<\/em> (tr. Menahem Kallus, 1989); <em>Golem: Jewish magical and mystical traditions on the artificial anthropoid<\/em> (1990); <em>Hasidism: Between Ecstasy and Magic<\/em> (1994); <em>Mystical Union and Monotheistic Faith, An Ecumenical Dialogue<\/em>, eds. M. Idel, B. McGinn (1996); <em>Messianic Mystics<\/em> (1998); <em>Jewish Mystical Leaders and Leadership<\/em>, eds. M. Idel, M. Ostow (1998); <em>Abraham Abulafia, An Ecstatic Kabbalist, Two Studies<\/em> (ed. Moshe Lazar, 2002); <em>Absorbing Perfections, Kabbalah and Interpretation<\/em> (2002); <em>Ascensions on High in Jewish Mysticism: Pillars, Lines, Ladders<\/em> (2005); <em>Enchanted Chains: Techniques and Rituals in Jewish Mysticism<\/em> (2005); <em>Kabbalah and Eros<\/em> (2005); <em>Ben: Sonship and Jewish Mysticism<\/em> (2007); <em>Old Worlds, New Mirrors, On Jewish Mysticism and Twentieth-Century Thought<\/em> (2009); <em>Kabbalah in Italy 1280-1510<\/em> (2011); <em>Saturn\u2019s Jews, On the Withches\u2019 Sabbat and Sabbateanism<\/em> (2011); <em>Mircea Eliade: From Myth to Magic<\/em> (2014).<\/p>\n<p><strong>Mariano Mart\u00edn Rodr\u00edguez<\/strong><\/p>\n<p>A translator at the European Commission in Brussels (Belgium). He obtained his Ph. D. in Philology at the University Complutense (Madrid) in 1994. Since then, he has published more than 60 studies in different languages related to modern drama, scientific romance, science fiction and speculative fiction, in Spain and in Europe, as well as several critical editions of translations from different Romance languages and English into Spanish, and several critical editions of Spanish fantastic, speculative and utopian novels and stories (Luis Araquist\u00e1in\u2019s <em>El archipi\u00e9lago maravilloso<\/em>, Alberto Ins\u00faa\u2019s <em>El barco embrujado<\/em>, etc.). He is currently co-director of the online journal <em>H\u00e9lice<\/em> (www.revistahelice.com) and a member of the research group on utopias and future history HISTOPIA (Universidad Aut\u00f3noma de Madrid).<\/p>\n<p><strong>Eduardo Nolla<\/strong><\/p>\n<p>Eduardo Nolla is the Academic Director of Fundaci\u00f3n Ortega y Gasset-Gregorio Mara\u00f1\u00f3n. He is also the Director of Instituto Universitario de Investigaci\u00f3n Ortega y Gasset, a graduate school associated to Universidad Complutense de Madrid and offering master degrees and Ph. D.s in social sciences, humanities and international relations.<\/p>\n<p>He was the rector of Universidad Camilo Jos\u00e9 Cela from 2013 to 2015. From 1994 to 2013 he was Professor of Political Theory at Universidad San Pablo-CEU, where also held the following positions: Vice-rector of Coordination, Vice-rector of Organization, Vice-rector of Administration and Vice-rector of Graduate Studies. From 1992 to 1994, he was one of the founders and directors of Universidad Antonio de Nebrija, professor of political theory and chairman of the history department. From 1981 to 1985, he was a Postdoctoral Fulbright Scholar at Yale University, and from 1985 to 1992 he lectured in Political Theory at the same university.<\/p>\n<p>Eduardo Nolla\u2019s fields of research are democratic thought and political theory. He is a well-known world expert on Alexis de Tocqueville having prepared the first critical edition of <em>Democracy in America<\/em> including previously unpublished manuscripts. Professor Nolla has received several Spanish and foreign honors. He is a <em>Chevalier de l\u2019ordre des arts et des lettres<\/em> of the French Republic and member of the <em>Commission Tocqueville<\/em>. He holds B.A. and M.A. degrees in Political Science and in Sociology, and a Ph.D. in Political Theory. He also studied Philosophy.<\/p>\n<p><strong>Tilo Schabert <\/strong><\/p>\n<p>Tilo Schabert, Dr. phil., is Professor emeritus of Political Science at the University of Erlangen (Germany). He taught also at the Universities of Munich, Stanford, Bochum, Trier, and Dresden. Research Fellow at Stanford, Harvard and the Australian National University. Senior Heisenberg Research Fellow, German Research Council. Visiting Professor in Lisbon, Perpignan, Paris, Rennes, Salerno, Naples and Beijing. 1990-2012 Convener and Chair of the Eranos Conferences in the classic tradition. 1995-1996 Secretary General of the International Council for Philosophy and Human Sciences (UNESCO). 2002-2008 Town Councillor of Baierbrunn (County of Munich). Honorary Doctorates from the Universities of Perpignan and Rennes. 2005 German-French Parliamentary Prize. 2007 Nominated Knight in the French Legion of Honour. Recent books published: <em>The Second Birth. On the political beginnings of human existence<\/em>, Chicago: University of Chicago Press, 2015; <em>The Eranos Movement. A story of hermeneutics<\/em>, W\u00fcrzburg: K\u00f6nigshausen &amp; Neumann, 2016.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Michael Shafir <\/strong><\/p>\n<p>Professor Michael Shafir is Emeritus at the Institute for Doctoral Studies, School of International Relations and Strategic Studies, Babe\u0219-Bolyai University, Cluj-Napoca, Romania. Shafir received his Ph.D. in Political Science from the Hebrew University of Jerusalem in 1981. He taught Political Science at the University of Tel Aviv and was Chair of International Relations at the Faculty of European Studies, Babe\u0219-Bolyai University till 2012.\u00a0 He was director of foreign news at Kol Israel, deputy director of Radio Free Europe\u2019s Audience and Public Opinion Research, as well as chief of the Romanian Research Unit at Radio Free Europe Research Institute in Munich, Germany. Between 1995 and 2005, Shafir lived in Prague, his last position being that of European Affairs Coordinator at Radio Free-Europe\/Radio Liberty and editor of <em>East European Perspectives,<\/em> a journal published by RFE\/RL and distributed on Internet. Michael Shafir is the author of <em>Romania: Politics, Economics and Society. Political Stagnation and Simulated Change<\/em> (London: Frances Pinter, 1985); <em>\u00centre negare \u0219i trivializare prin compara\u021bie. Negarea Holocaustului \u00een \u021b\u0103rile postcomuniste din Europa Central\u0103 \u0219i de Est <\/em>(\u201cBetween Negation and Comparative Trivialization: Holocaust Denial in the Post-Communist Countries of East-Central Europe\u201d, Ia\u0219i: Polirom, 2002) and <em>Radiografii \u0219i alte fobii <\/em>(\u201cX-Rays and other Phobias\u201d, Ia\u0219i: Institutul European, 2010). He has published over 350 articles on communist and post-communist affairs in American, Austrian, British, Czech, Dutch, French, German, Hungarian, Israeli, Romanian and Slovak journals, and has contributed chapters to books published in Austria, the Czech Republic, Germany, Hungary, Romania, Slovakia, Slovenia, the UK and the USA. Shafir was chief of the Romanian delegation at the International Holocaust Remembrance Alliance between 2005 and 2014.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Stelian T\u0103nase <\/strong><\/p>\n<p>A novelist and public intellectual, journalist, script writer, media personality, professor and former MP, Stelian T\u0103nase lives in Bucharest where he writes fiction and teaches Political Science at the University of Bucharest. He graduated from the Faculty of Philosophy and History, University of Bucharest (1977), where he also earned his PhD (1996). He began his writing career as a suppressed novelist under the Ceau\u0219escu regime.<\/p>\n<p>His books include:<\/p>\n<p><u>Fiction<\/u><\/p>\n<p><em>Luxul melancoliei<\/em><strong> (<\/strong><em>The Luxury of Melancholy<\/em>, 1982, 1993, 2008); <em>Corpuri de iluminat (Dark Bodies<\/em>,1990, 1998, 2004, 2008); <em>Playback<\/em> (1995, 2004, 2008); <strong><em>Maestro, o melodram\u0103 <\/em><\/strong><strong>(Maestro: A Melodrama, <\/strong><em>2008)<\/em>; <em>Dracul \u0219i mumia<\/em> (Old Nick: A Fairy Tale of the Twentieth Century, 2010); <em>Moartea unui dansator<\/em> <em>de tango<\/em> (The Death of a Tango Dancer, 2012; translated into Italian by Mauro Barindi as <em>Morte di un ballerino di tango<\/em>, 2014; translated into Spanish by Joaqu\u00edn Garrig\u00f3s Bueno as <em>Muerte de un bailar\u00edn de tango<\/em>, 2014); <em>Skepsis<\/em> (2013).<\/p>\n<p><u>Nonfiction<\/u><\/p>\n<p><strong><em>\u0218<\/em><\/strong><em>ocuri \u015fi crize (Shocks and Crises<\/em>, 1993); <em>Ora oficial\u0103 de iarn\u0103 (Official Winter<\/em> Time<em>, diary notes 1986-1989, <\/em>1995); <em>Sfidarea memoriei (The Challenge of Memory<\/em>, with Alexandru Paleologu, 1996); <em>Revolutia ca e\u015fec\u00a0 (Revolution as Failure, <\/em>1996, 2007); <em>Anatomia mistific\u0103rii (The Anatomy of Mystification<\/em>, 1997, 2003); <em>LA vs NY<\/em> (an American diary, 1998, 2007); <em>Elite si societate (Elites and Society<\/em>, Romania under the rule of Gheorghiu-Dej: 1948-1965, 1998, 2006); <em>Miracolul revolu\u0163iei (The Miracle of Revolution,<\/em> a political history of the fall of the communist regimes, 1999; second edition, with the title, <em>Istoria c\u0103derii regimurilor comuniste. Miracolul revolu\u021biei<\/em>, 2009); <strong><em>Acas\u0103 se vorbe\u015fte \u00een \u015foapt\u0103 <\/em><\/strong><strong>(2002, translated into English by <\/strong><strong>Sorana Corneanu as <em>At Home There\u2019s Only Speaker in a Whisper<\/em><\/strong><em>, <\/em>2007); <strong><em>Clien\u0163ii lu\u2019 Tanti <\/em><\/strong><strong><em>Varvara <\/em><\/strong><em>(2005, <\/em>a history of Romanian interwar Communism; translated into English by Alistair Ian Blyth as <em>Auntie Varvara\u2019s Clients: Clandestine Histories<\/em>, 2007, 2010; translated into Spanish by Francisco Javier Marina Bravo as <em>Los clientes de la Tia Varvara. Historias clandestinas<\/em>, 2010); <em>Avangarda rom\u00e2neasc\u0103 \u00een arhivele de Siguran\u0163\u0103<\/em><strong> (<\/strong><em>The Romanian Avant-garde in the Securitate Archives<\/em>, 2008); <em>Racovski. Dosar secret (Racovski: The Secret File<\/em>, 2008; translated into Bulgarian by Ivan Radev, 2015); <strong><em>Cioran \u015fi Securitatea <\/em><\/strong><strong>(Cioran and the Securitate<\/strong><strong>,<\/strong> 2009).<\/p>\n<hr \/>\n<p><strong>ABSTRACTS<\/strong><\/p>\n<p><strong>Sorin Antohi, <em>Utopia and Revolution: (Failed) Escapes from History<\/em><\/strong><\/p>\n<p>Utopia and revolution, as well as their various subspecies, forerunners, alternatives, hybrids, and (dialectical) negations\u2014from paradise to apocalypse, from millennialism to war, from ideology (which Karl Mannheim has tried to distinguish sharply from utopia) to reform (which Engels was seeing as a revolution from above)&#8211;, have run parallel courses since the beginning of civilization. Most of the time, they have been offered, theoretically and practically, as solutions to perceived problems, but they have frequently aggravated the latter and have created others. The paper addresses all of the above as (failed) escapes from history, i.e., from what could be construed, in opposition to History (which has sense, meaning, direction, etc.), as an inexorable, opaque, self-driven, course of events.<\/p>\n<p><strong>Artur Blaim, <em>Utopian Fictions: Before and After Revolutions<\/em><\/strong><\/p>\n<p>The paper explores the ways of introducing the ideal order in utopian fictions prior to and after the French Revolution focusing on the surprisingly constant role ascribed to the figure of the founding father in successfully accomplishing this task (the founding mother being a relatively rare occurrence before the twentieth century).\u00a0 The fictional pattern is then compared to corresponding discursive practices of revolutions and revolution-like activities that have managed to overthrow the existing socio-political systems.<\/p>\n<p><strong>\u0218tefan Borb\u00e9ly,<\/strong><em> <strong>Utopian Thinking in Transylvania: German and Hungarian Case Studies<\/strong><\/em><\/p>\n<p>The paper intends to recall two Transylvanian personalities from the beginning of the 20th century, who triggered&#8211;each of them in his personal, specific way&#8211;lifestyle and social revolutions within a typical bourgeois community embedded in cautiousness and conformity.<\/p>\n<p>The protagonist of the quiet revolution was the \u201eWanderprediger\u201d Gustav (Gusto) Gr\u00e4ser (1879 \u2013 1958), \u201ethe Gandhi of the Western World\u201d (as he was remembered), who is generally considered the \u201eproto-hippy\u201d of Europe. Born in Kronstadt (now Bra\u015fov), around 1900 he joined Henri Oedenkoven, his wife Ida Hofmann and other few pacifists in order to establish the Monte Verita hippy community near Ascona, in Switzerland, also visited by prominent intellectuals like Hermann Hesse.<\/p>\n<p>The initiator of the noisy revolution was Bics\u00e9rdy B\u00e9la (1872 \u2013 1951), who spent the first half of his life in F\u0103g\u0103ra\u015f, which happens to be the native town of the presenter. Struck by syphilis in the early years of his professional career, Bics\u00e9rdy decided to overcome the disease by taking up radical vegetarianism and by preaching the necessity of a spiritual asceticism, freely decanted from Zoroaster\u2019s Avesta.\u00a0 His lectures, attended by hundreds of frantic followers, ended up in initiating a huge mass hysteria in Transylvania and in Hungary, aimed at \u201cdefeating Death\u201d, as one of Bics\u00e9rdy\u2019s books has heralded. The Master (as he called himself) illustrated his bodily transformation by setting weightlifting world records at the age of 50, he edited books and leaflets in endless rows of several thousand copies (all sold out), and managed to promote his campaigns in a truly Hollywood style, before moving to the Ada Kaleh island in the middle of the Danube (where he founded a vegetarian community), and later to the United States, where he nevertheless died before reaching the age of 800, a vague upper limit he had promised to his ecstatic disciples.<\/p>\n<p><strong>Gregory Claeys, <em>Utopia and Revolution: The Case of Karl Marx<\/em><\/strong><\/p>\n<p>The coincidence of three anniversaries, 1516, 1818 and 1917, provokes renewed reflection on the nature of the utopian component both in Marx and Marxism. This presentation introduces a Morean conception of sociability; then asks to what degree Marx accepted or built on it; then questions how far Lenin and Bolshevism conformed to or departed from Marx&#8217;s ideals. Finally it addresses the problem of Marx&#8217;s relevance to the 21st century, and concludes that if anything it is the utopian rather than the &#8222;scientific&#8221; components in Marx which remain pertinent in an era of advancing mechanisation and a &#8222;post-work&#8221; economy.<\/p>\n<p><strong>Moshe Idel, <em>Messianism: Between Evolution and Revolution<\/em><\/strong><\/p>\n<p>Jewish messianism is a constellation of diverse religious ideas, which changed throughout generations. It influenced not just messianic movements, but also some form of political thought, Hegelianism, Marxism, Zionism, In scholarship, we may distinguish between two main lines: one represented by Martin Buber, that opted for an evolutionary process, and a more apocalyptic one represented by the scholarship of Gershom Scholem. The two giants of Jewish studies in the 20th century will be addressed in some detail.<\/p>\n<p><strong>Mariano Mart\u00edn Rodr\u00edguez,<\/strong> <strong><em>What If They Returned? Collective Human Resurrection as an<\/em><\/strong><em> <strong>Ambiguously Utopian Revolution in Modern Secular Speculative Fiction<\/strong><\/em><\/p>\n<p>\u2018Revolution\u2019 etymologically means a turn around. A complete turnaround would happen, for example, if death were defeated and the deceased returned to the world as they were, in the flesh and with their own individuality, instead of coming back as reanimated monsters (for example, mummies and zombies, sentient or not) or digital copies. This revolution has been promised by Christian millennialism as well as by transhumanists such as Frank J.\u00a0Tipler. Between both soteriological ideologies prevalent respectively in past and present times, a secular approach to the resurrection of the dead in a town, a region or a whole world has also been imagined by some speculative writers in a utopian mode, as a collective (fictional) possibility with revolutionary societal effects. How could the living accommodate to the return of the formerly dead? What would be their demographic impact? How would the society of the\u00a0living be transformed through the contact with them, especially if the returned are still human, but also have some physical and\/or behavioural features distinguishing them from the ones already living when their resurrection took place? How could they be included in, or excluded from the pre-existing community? Societies resulting from collective resurrection have diversely been portrayed as eutopias or dystopias, but often with a high degree of ambiguity: do we really wish to see our dead return, among us, as a sizable alien population? An overview of resurrection utopias may show the main answers given to these issues by international writers, from Giacomo Leopardi to some modern classics, such as Tudor Arghezi, \u00c9rico Ver\u00edssimo, Marcel Thiry, Ang\u00e9lica Gorodischer and Robert Silverberg, as well as by others less well known, in a variety of often interesting fictional works on this matter.<\/p>\n<p><strong>Eduardo Nolla, <\/strong><strong><em>Utopia Realized: Political Theory and Democracy<\/em><\/strong><\/p>\n<p>Political theory has been a discipline in crisis for decades. Its lack of identity has pushed it either towards the quantitative analysis of political events or the mere production of repertories of ancient political ideas and doctrines. This may be due to the fact of the deceptive simultaneous realization of all possible utopias and, as a consequence, of any urge or possibility to change the political world. Alexis de Tocqueville, a century and a half ago, had already studied this danger. He realized that democracies could become the worst political systems if citizens became convinced that they could individually and painlessly transform the world in which they lived. A contemporary reading of Tocqueville\u2019s <em>Democracy in America <\/em>and <em>The Old Regime and the Revolution <\/em>could still teach us to avoid the defects of a world of realized dreams.<\/p>\n<p><strong>Tilo Schabert, <\/strong><strong><em>The German Revolution of 1989-1990: A European Experience<\/em><\/strong><\/p>\n<p>Judged by the criteria of the classical theory of revolution the events in East Germany in the fall and winter of 1989-1990 have to be viewed as a revolution indeed. An <em>ancien r\u00e9gime<\/em>, petrified in the box of its ideological dogmas, proved to be incapable or unwilling to read the signs at the historical wall, and provoked through this blindness and refusal the people`s rebellion. Laid bare of its communist skeleton, East Germany remained just that: German. The East Germans no longer could join the West Germans only at night in watching West German TV news, they could now do it for real: The Wall had fallen, inadvertently, through an act of incompetent clumsiness that made the rotten state of the East German regime`s starkly obvious. The Germans in East and West could reunify.<\/p>\n<p>There were <em>European<\/em> preconditions, though. The Breshnev doctrine given up by the leaders at Moscow and the refusal of those leaders to apply the \u201cChinese solution\u201d to the revolt of the people in East Germany. The earlier and current movements of political liberation from Soviet rule in other states in Eastern and South Eastern Europe. The existence and attraction of the European Community. The presence of a functioning \u201cworkshop of world politics\u201d within and through which in particular political leaders from Paris, London, Bonn, and Moscow, in combination with the government of the United States, could creatively absorb the elementary historical shocks caused by the revolutionary upheavals in Eastern and South Eastern Europe. In a way, Europe was prepared.<\/p>\n<p>And Europe offered the response to the historical challenge of the German revolution. As it happens, Germany or, in earlier times, the political entities to which the label \u201cGerman\u201d had been attached, was \u2013 were \u2013holding the place of the centre of Europe. The other nations in the East and West, North and South of that centre \u2013 hence \u201cGermany\u201d \u2013 had a natural interest in what happened to it and what the actor performing it \u2013 \u201cGermany\u201d \u2013 did or did not do.<\/p>\n<p>Thus, the German revolution in 1989-1990 caused much apprehension in Europe. But then, in one of those rare moments in history marked by a prevalence of prudence and wisdom, the leaders in the \u201cworkshop of world politics\u201d, not at least in consonance with the peaceful behaviour of the East Germans in revolt, achieved a masterful settlement of the consequences that the German revolution brought for the European world. It could be welcomed by everyone in Europe. A revolution had started in Leipzig and Dresden. And Europe experienced it as its own happy event.<\/p>\n<p><strong>Michael Shafir, <\/strong><strong><em>Return to Anti-Utopia in Post-communist East Central Europe<\/em><\/strong><\/p>\n<p><em>Annus mirabilis<\/em> 1989 has been described in many different ways, but keeping in mind such classics as Yevgeni Zamiatin\u2019s <em>We<\/em> and George Orwell\u2019s <em>1984<\/em>, few would have challenged its depiction as the year when East Central Europe escaped from the utopia of Marxism transmogrified into \u201creally existing socialism.\u201d\u00a0 Though still diffuse, at the end of the tunnel, the light of free market democratic liberalism shining over a unified Europe was perceived as the inevitable \u201conly game in town.\u201d Nearly thirty years on we are wiser, but also sadder. Europe is far from being unified, the free market has been devoured by globalization, and democratic liberalism is possibly about to be replaced by neo-populist illiberalism. What is more, there are two ends of the tunnel, and both are staunch dark.<\/p>\n<p>My paper is centered only on one of those ends. It draws attention to the fact that despite common anti-utopian grounds, former communist states do not share a single legacy, but several. Mainly based on the distinctions made by Herbert Kitschelt, it strives to explain the involution of the two most advanced communist and post-communist states, Poland and Hungary, into \u201cilliberal models\u201d that stand a good chance of being emulated elsewhere. In this context, it also touches on the features of neo-populism in other former communist countries and the prominence of nativist populism combined with the anti-corruption drive common to populism everywhere. Finally, it asks to what extent neo-populism might <em>not<\/em> be the worst-case scenario.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Under the Auspices of the Royal Family of Romania THE ROYAL COLLOQUIA Utopia and Revolution Sinaia, Romania, June 22-25, 2017 Conveners: Sorin Antohi and Gregory Claeys Organizer: Asocia\u021bia Orbis Tertius \/ A Treia Lume Partners: Aaylex, export club, Forum Auto, Funda\u021bia Spandugino, Niciman, Direc\u021bia Jude\u021bean\u0103 de Cultur\u0103 Ia\u0219i, Muzeul Municipiului Bucure\u0219ti, Alexandrion, Hotel Bastion, Eurolines, [&hellip;]<\/p>\n","protected":false},"author":22,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[68],"tags":[1402,6332,6326,1393,6321,1820,332,281,191,200,669,4567,6325,333,6322,6330,282,274,6333,283,6329,196,197,201,198,199,280,272,290,6336,284,6327,6324,6334,6328,289,358,6323,6335,334,273,6331,222],"class_list":["post-30494","post","type-post","status-publish","format-standard","hentry","category-evenimente-si-stiri","tag-arta","tag-arta-contemporana","tag-arta-plastica","tag-arte-plastice","tag-arte-vizuale","tag-cinema","tag-compozitor","tag-concert-cameral","tag-concerte","tag-concerte-muzica-clasica","tag-conservator","tag-cultura","tag-dezbateri","tag-dirijor","tag-evenimente-culturale","tag-expozitii","tag-festival","tag-film","tag-galerie","tag-instrumentisti","tag-muzee","tag-muzica","tag-muzica-clasica","tag-muzica-clasica-romania","tag-muzica-culta","tag-muzica-simfonica","tag-muzician","tag-opera","tag-orchestra","tag-organizare-evenimente","tag-pianist","tag-pictura","tag-sali-conferinta","tag-sali-evenimente","tag-sculptura","tag-simfonie","tag-sonata","tag-spatii-culturale","tag-spatii-evenimente","tag-stagiune","tag-teatru","tag-teatru-experimental","tag-violonist"],"acf":{"cc_filter":["toate"],"poza_fixa":"https:\/\/www.societateamuzicala.ro\/societateaculturala\/wp-content\/uploads\/2017\/06\/Sorin-Antohi.jpg","url_poza_fixa":"","oras":"","in_strainatate":false,"pian":false,"orga":false,"data1":"","data2":"","afiseaza_data_post":false,"acf_sala":"","centru_cultural":"","articole_parinte":"","articole_relationate":"","coordonate":false,"tab1_nume":"Despre","tab3":false},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.8 - 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