Abstract

The article is devoted to comparative-historical analysis of transformation processes in Brazil and Russia from the viewpoint of the multiple modernities theory. Shmuel Eisenstadt’s study of the Latin American version of modernity and interpretations of his ideas in the works of contemporary sociologists are characterized. The peculiarities of modernization in Brazil are singled out including the impact of orientation to external centers of liberal modernity. The article considers the spread of modern ideologies and institutions in Brazilian society and the role of socio-cultural factors in its transition to democracy. The modernizing dynamics of Russian society is discussed on the basis of Johann Arnason’s sociological theory. It is emphasized that Arnason’s analysis of intercivilizational encounters and “imperial modernization” is essential for understanding social transformations in Russian society. The study of the Soviet model of modernity in Arnason’s works is also discussed in the article. It is argued that a comparative analysis of Brazil and Russia should take into consideration the impact of religious traditions and institutions on socio-political changes, the differences between modernizing trajectories of the two countries, the unequal length and intensity of imperial experience, the degree of openness towards western liberal modernity. The main difference of contemporary Russia from Latin American societies is the legacy of the Soviet period.

Highlights

  • Если протестантизм благоприятствовал распространению идей эгалитаризма, то Контрреформация способствовала сохранению существующих иерархических структур и монополии католической церкви на распоряжение «средствами спасения»

  • The article is devoted to comparative-historical analysis of transformation processes in Brazil and Russia from the viewpoint of the multiple modernities theory

  • The modernizing dynamics of Russian society is discussed on the basis of Johann Arnason’s sociological theory

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Summary

Introduction

Динамика модернов в Бразилии и России отличием сегодняшнего российского общества от латиноамериканских обществ выступает историческое наследие советского периода. Наряду с этим предпринимались попытки сравнительного цивилизационного анализа России и Латинской Америки, которые рассматривались как особые «пограничные» цивилизации [14]. Эйзенштадт указывает на отличия Соединенных Штатов, где преобладало представление о собственном обществе как самодостаточном центре модерна, от Латинской Америки, где сохранялась ориентация на внешние центры.

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