By James Ramon Felak
Slovak nationalist sentiment has been a continuing presence within the background of Czechoslovakia, coming to go within the torrent of nationalism that led to the dissolution of the Republic on January 1, 1993. James Felak examines a parallel episode within the Nineteen Thirties with Slovak nationalists completed autonomy for Slovakia-but “at the fee” of the lack of East critical Europe's purely parliamentary democracy and the strengthening of Nazi strength. The tensions among Czechs and Slovaks date again to the production of Czechoslovakia in 1918. Slovaks, who differed sharply in political culture, social and financial improvement, and tradition, and resented being ruled through a centralized management run from the Czech capital of Prague, shaped the Slovak People's celebration, led by way of Roman Catholic priest Ankrej Hlinka. Drawing seriously on Czech and Slovak documents, Felak offers a balanced historical past of the occasion, providing exceptional perception into intraparty factionalism and behind-the-scenes maneuvering surrounding SSP's coverage judgements.
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Extra resources for At the Price of the Republic Hlinka's Slovak People's Party 1929-1938
Nietzsche asked, famously providing the following answer: ‘[t]hat the highest values devalue themselves’. ’16 Nietzsche used the word nihilism to denote that state in which it is no longer possible for a society or a culture to experience existence as meaningful because its ‘highest values’ have become incredible. In the case of Europe, it signiﬁed that stage of its historical development towards the end of the nineteenth century during which the theistic universe of Christianity was ﬁnally starting to lose its grip on the European imagination, and with it, its claim to be the embodiment of European idea.
82 Such is the immensely destructive power of Nietzsche’s ‘dynamite’, and the abyssal depths opened up by the ‘death of God’. Yet Nietzsche’s ‘good Europeans’ would only be able to emerge in future if they ﬁrst grasped this much profounder dimension of the advent of European nihilism. This deeper dimension of European nihilism also has important ramiﬁcations for the contemporary debate on the Europe idea, and for understanding why, even today, it is proving so difﬁcult to articulate a more meaningful idea of Europe.
Question. To the extent that modern European culture embraced, even put a primacy on, the principles of modern science and a naturalistic account of existence, it would also encounter great difﬁculties in answering the question of meaning in general, and the question of Europe’s meaning in particular. 26 God or nothingness? When viewed in combination, these two interrelated processes – the challenge of Christianity through the rise of naturalist accounts of existence, and the subsequently perceived meaninglessness of a European culture grounded solely on the underlying principles of modern science – represent the ﬁrst phase of Nietzsche’s discussion of European nihilism.