José López-Portillo y Rojas; a Novelist of Social Reform in Mexico before the Revolution of 1910

The battles that peasants waged during the Mexican Revolution translated into a series of agrarian and agricultural institutions, and one of these was the Banco Nacional de Crédito Ejidal, created in 1926. Histories deeply engrained in both the popular imagination of Mexico and scholarly historiography have offered a generic classic narrative of ejidal credit, beginning with Lázaro Cárdenas. He and his cabinet sought to transform theejidointo the engine of agricultural growth for the nation and carried out a sweeping and (in qualified ways) successful land reform, thereby bringing the revolution to the fullest fruition many Mexicans would ever know. It is assumed that ejidal credit peaked during Cárdenas's administration in two major ways: first, it was in this period that ejidal credit societies received the most loans from the Banco Nacional del Crédito Ejidal, and second, it was during the same period that the bank clearly and unanimously embraced social reform goals over orthodox banking goals.

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Destruction, Revolution, or Reform: Hungary on the Eve of 1848

Austrian History Yearbook ◽

10.1017/s0067237800008006 ◽

1976 ◽

Vol 12 (1) ◽

pp. 3-8

Author(s):

Istvan Deak

Keyword(s):

Human Rights ◽

Social Reform ◽

Political Climate ◽

National Sovereignty ◽

Political Group ◽

National Movement ◽

The Social ◽

Revolution Of 1848 ◽

The Revolution

The national movement to foster the social, political, and economic rejuvenation of Hungary began in earnest some twenty years before the Revolution of 1848. There was a direct line of development from the first reform diet of 1825, which demanded the redress of national grievances but no economic or social reform, to the last diet of feudal Hungary in 1847–1848, which demanded and obtained national sovereignty, the emancipation of the peasants, and the codification of basic human rights. During these years Hungary's political climate definitely changed, and every political group, even the court circles in Vienna, moved in what can be called a generally progressive or leftist direction. The court, the Hungarian chancellery in Vienna, the royal administration in Budapest, the conservative, liberal, and radical parties in the diet, and the extra-parliamentary opposition in the streets and the cafés—all assiduously planned, advocated, and introduced reform programs.

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Inequality and Insurgency: A Statistical Study of South Vietnam

World Politics ◽

10.2307/2009775 ◽

1968 ◽

Vol 20 (3) ◽

pp. 421-438 ◽

Cited By ~ 24

Author(s):

Edward J. Mitchell

Keyword(s):

Social Reform ◽

Statistical Study ◽

Old Order ◽

South Vietnam ◽

The Revolution

Tocqueville referred to the behavior of the French peasantry during the Revolution as a wonder of history. The centers of revolution, he noted, were the very districts in which social reform and progress had been most visible, whereas resistance to revolution sprang up in areas where the old order had been most completely retained.

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Russian Religious-Philosophical Renaissance

Routledge Encyclopedia of Philosophy ◽

10.4324/9780415249126-e061-1 ◽

2018 ◽

Author(s):

Bernice Glatzer Rosenthal

Keyword(s):

National Identity ◽

Social Reform ◽

Church Reform ◽

Profound Impact ◽

Study Circles ◽

Bolshevik Revolution ◽

The World ◽

Religious Existentialism ◽

The 1960S ◽

The Revolution

The Russian Religious-Philosophical Renaissance was created by lay intellectuals who found rationalism, positivism and Marxism inadequate as explanations of the world or guides to life. They were deeply engaged in finding solutions to the problems of their time, which they saw as moral or spiritual/cultural in nature. Some were already devout Christians; others became so later on. Collectively known as the God-seekers, they propounded their ideas in numerous publications and in the Religious-Philosophical Societies of St Petersburg and Moscow. The meetings of these societies attracted capacity audiences and helped disassociate religion from reaction. Branches were founded in Kiev and Vladimir. The founding members were mainly Symbolist writers and idealist philosophers. Both groups sought a new understanding of Christianity, but the Symbolists emphasized psychological and literary/aesthetic issues and the idealists focused on ethics, epistemology and political and social reform. The Revolution of 1905 was a watershed for all of them. The hitherto apolitical Symbolists perceived it as the start of the apocalypse and championed anarchistic political doctrines. The idealists continued to champion reform. After the revolution, some of them called for a new religious intelligentsia that respected culture and the creation of wealth, spiritual/cultural and material. Both groups began to talk about national identity and destiny. The Bolshevik Revolution signalled the end of the Religious-Philosophical Renaissance. In 1922–3, over 160 non-Marxist intellectuals were forced into exile, where they continued their work. Inside Russia private religious-philosophic study circles carried on illegally. The Religious-Philosophical Renaissance had a profound impact on Russian thought and culture. It inspired attempts to ground metaphysics and political doctrines in Christianity, demands for church reform, visions of a new culture, sophiology, religious existentialism and new interpretations of Orthodox ritual and dogma. Its proponents made people aware of the needs of the ‘inner man’, the soul or the psyche, and the importance of art and myth. Symbolism became the dominant aesthetic, shaping literature, poetry, painting and theatre. Theorists of Symbolism tried to make it the basis of a new cosmological worldview. The Religious-Philosophical Renaissance was rediscovered by Soviet intellectuals in the 1960s, nourished the dissident movement from then on, and is extensively discussed in Russia today.

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Religious Associations and the Formation of Political Catholicism in Vienna, 1848 to the 1870s

Austrian History Yearbook ◽

10.1017/s0067237800005828 ◽

1996 ◽

Vol 27 ◽

pp. 65-76 ◽

Cited By ~ 1

Author(s):

William D. Bowman

Keyword(s):

Catholic Church ◽

Social Reform ◽

Roman Catholic ◽

Roman Catholic Church ◽

Social Revolution ◽

Catholic Priests ◽

Religious Associations ◽

Revolution Of 1848 ◽

The Way ◽

The Revolution

One of theironies of the Revolution of 1848 in Austria is that one of the most attacked institutions, the Roman Catholic Church, was able to draw the most benefit from the revolutionary upheaval. By the time Cardinal-Archbishop Eduard Milde returned to his palace in the Wollzeile from his safe mountain retreat, the dreadedKatzenmusik(mock serenading) had died down and it was clear that real social reform, not to speak of social revolution, was dead as well. Along the way, however, Catholic agitators, including Catholic priests, had learned how to use the revolution to further their own purposes.

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