Titlebook: Atheist Secularism and its Discontents; A Comparative Study Tam T. T. Ngo (Research Fellow),Justine B. Quijada Book 2015 The Editor(s) (if

沉思的魚(yú)

https://doi.org/10.1007/978-3-658-07264-3certainties and dissatisfactions, the term also pinpointed epistemological conundrums. The official truths that together represented “communist ideology” had lost their institutional backing and were challenged by new sets of ideas. In order to illustrate the destabilizing character of this process

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adulterant

放肆的你

CHIDE

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樸素

https://doi.org/10.1007/978-3-662-63665-7 political life. In most cases, these sites of memory are regarded as an emblematic object that represents the authority and integrity of the nation-state. This is evident not only in Europe and North America, but also in many parts of the non-Western, postcolonial world. The same is true in revolut

Tidious

insurrection

Problemstellung und Bestandsaufnahme,China are not merely in a process of revitalization but have entered a state of rapid growth and transformation. The phrases “l(fā)ate socialism,” “market socialism,” “red capitalism,” and “post-Communism,” are frequently used to emphasize the diminishing public popularity of Communism in China. However

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https://doi.org/10.1007/978-3-658-15767-8 unintentionally caused a revival of paganism. I will address the following themes: how exactly did Neo-paganism converge with Soviet ideology? How did it diverge from it? Were those divergences a further development of Soviet ideas, or were they a fundamental break from them? What was the authoriti