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By Klaus Beyme

Klaus von Beyme is a extraordinary German political scientist and recipient of the Mattei Dogan Award of Political technology (2012). In honour of his eightieth birthday this publication addresses political tradition, cultural coverage, paintings and politics. the 1st half on transformation conception analyses: “Historical thoughts in Political Theories”, “Historical reminiscence in Nation-Building and the construction of Ethnic Subsystems”, “The notion of Totalitarianism – A Reassessment After the Breakdown of Soviet Rule”, “Political tradition – an idea from Ideological Refutation to reputation within the Soviet Social Sciences”, “Institutions and Political tradition in Post-Soviet Russia” and “Political and fiscal Consolidation in jap Europe. proof from Empirical Data”. the second one half on cultural regulations addresses “Why is There No Political technological know-how of the Arts?”, “Historical reminiscence and the humanities within the period of the Avantgardes: Archaisme and Passéisme as a ‘passéisme of the future’”, and “Capital-building in Post-war Germany”.

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On Political Culture, Cultural Policy, Art and Politics

Klaus von Beyme is a amazing German political scientist and recipient of the Mattei Dogan Award of Political technology (2012). In honour of his eightieth birthday this booklet addresses political tradition, cultural coverage, paintings and politics. the 1st half on transformation thought analyses: “Historical thoughts in Political Theories”, “Historical reminiscence in Nation-Building and the construction of Ethnic Subsystems”, “The proposal of Totalitarianism – A Reassessment After the Breakdown of Soviet Rule”, “Political tradition – an idea from Ideological Refutation to attractiveness within the Soviet Social Sciences”, “Institutions and Political tradition in Post-Soviet Russia” and “Political and fiscal Consolidation in japanese Europe.

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The constructivist thinkers take it for granted that ethnic historical memories are “invented”. Traditions seem to be mostly invented. Only ‘customs’ have an objective historical justification, according to a typology created by Hobsbawm (1983). But traditions can never be invented arbitrarily. Where new states were created, the cultural elites had to invent more historical memories than the elites of established nations need for national cohesion, especially when they showed no inclination to resort to the traditions of the aborigines as in Australia.

Regionalismus in Westeuropa (Frankfurt: Campus). ; Reppy, J. ), 1996: Earthly Goods: Environmental Change and Social Justice (Ithaca: Cornell University Press). Hannum, H. ), 1993: Basic Documents on Autonomy and Minority Rights (Boston: Nijhoff). , 1973: Das Selbstbestimmungsrecht der Völker( Paderborn: Schöningh). ; Ranger, T. ), 1983: The Invention of Tradition (Cambridge: Cambridge University Press). , 1994: Blood and Belonging. Journeys into the New Nationalism (London: Verso). , 1977: The Silent Revolution.

Much of the credit should go to Hannah Arendt for popularizing the concept of totalitarianism (Arendt 1951, 1958, 1966). Sometimes Friedrich was criticized for having adopted her concept in a rather pedestrian way, reducing it to a type of total social control in modern dictatorship, omitting the wide historical connotations that the concept involved in Hannah Arendt’s work. At a conference held at the American Academy of Arts and Sciences in 1953, Hannah Arendt related it to ‘universal complicity’ and ‘organized guilt’ (Friedrich 1954: 337).

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