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By Christos Yannaras

Dans l’histoire de los angeles philosophie, on rencontre une rupture qui, pour être ignorée, n’en est pas moins capitale: le schisme entre l’Orient et l’Occident. los angeles séparation de l. a. chrétienté en deux traditions ecclésiales différenciées manifestait aussi une competition très marquée entre deux significations de l’existence, entre deux pratiques de vie, voire deux civilisations, donc entre deux interprétations du réel et deux acceptions inconciliables de los angeles philosophie. los angeles imaginative and prescient que nous avons aujourd’hui encore de l. a. philosophie de l’orient hellénique (des Présocratiques, de Platon ou d’Aristote) provient d’une lecture « schismatique » de leurs oeuvres: cette lecture est totalement étrangère à l. a. culture philosophique que l. a. civilisation hellénique développa sans rupture du VIe siècle avant Jésus-christ au XVe siècle après Jésus-Christ. Le yet primary de ce livre est de montrer les implications de ces deux acceptions philosophiques différentes.

Christos Yannaras est professeur émérite de Philosophie à l. a. « Panteion collage of Social and Political Sciences », à Athènes.

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I argue that a focus on gender relations between men and women provides a vantage point from which to analyze these micro-macro linkages in political economy, culture, and civil society. A gendered perspective on the postsocialist transitions reveals new sites of power and sources of change at the interstices of local and global structures. In so doing, it overcomes some of the shortcomings of neoliberal, neo-Marxist, and institutionalist perspectives in theorizing the local processes inherent in global change.

No sooner had the walls come down than radical reform programs were designed for making the transition to a market economy. 27 This is the line Klaus took in 1990. According to their prescriptions, market reformers take over the state and implement the reform program (see Murrell 1995). Meanwhile, they keep anti-reform opposition at bay and maintain popular legitimacy for reform. This much happened in the Czechoslovak transition. Foreign capital is then assumed to flow in and the “emerging market” economy is progressively integrated into the world market.

In so doing, feminist scholars have created the category of the victimized “Eastern European woman,” not dissimilar to the “Third World woman” that Chandra Mohanty (1991) has located and criticized in western feminist scholarship ( Jung 1994). They have overlooked women’s agency and the aspect of local negotiation in globalization. Like some contemporary Marxists, feminists have Gender, Globalization, and Postsocialism 25 overestimated the power of global structures—patriarchy and capitalism— at the expense of observing local actors and uncovering emancipatory potentials.

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