Conflict among elites in Armenia
“Most of the conflicts in society occur with elites, between those holding power,
and the minorities seeking power.”
Niccolo Machiavelli
Available in armenian only
What is an ethnos and what is a nation?
What problems does the people face when they decide to establish their own state?
Available in armenian or russian only
What is the reason for the ambiguous perception of Armenian-Turkish conflicts?
The issue of resolving Armenian-Turkish relations became relevant immediately after the collapse of the USSR and the formation of the independent Republic of Armenia. Since then, the thesis that the key task of the Armenian people is reconciliation with the Turks has defined the priority objective of the state policy of the Republic of Armenia.
Available in armenian and russian only
Problems of building a constitutional state in Armenia and the Armenian Apostolic Church
The present moment in the history of Armenia is characterized, among other things, by one specific circumstance. We are talking about the “passions” unfolding in the country regarding the Armenian Apostolic Church (AAC). It seemed that, as a state of a constitutional type, it should not have faced the problem of relationships going beyond the framework of the law with the traditional national Church, especially with any other religious organizations. However, the last few years of public life have become evidence of a completely different situation.
Available in russian only
Intolerance and the problem of achieving internal harmony in Armenian society
The Constitution of Armenia requires the separation of church and state and defines the status of an Armenian citizen. These two aspects of international legal philosophy should have resolved issues within Armenian society. However, the years since the Republic of Armenia’s proclamation have shown that the traditional worldviews of the Armenian people have sharply conflicted with new realities, creating significant challenges for the development of Armenian statehood.
Available in russian only
Church building as a mirror reflection of the power of authority
In Armenia, it is commonly asserted that the Armenian Apostolic Church has occupied a special place in the history of the Armenian people. At the same time, the essence of this historical role has not yet been sufficiently studied, and it is not entirely clear how the periodic lack of political power in Armenian history has related to the atypical activism of the church.
Available in armenian only
Social Politics and the Religious Factor
What is Armenian society like? Is it fundamentally diverse or homogeneous? Just as the Armenian community is organized from a religious perspective, so too should the political structure of the Republic of Armenia be reconstructed.
Available in armenian only
God is dead, towards a new paganism
About 150 years ago, Friedrich Nietzsche foresaw: “What I am telling you is the history of the next two centuries. I am describing what is approaching, which can only be the emergence of nihilism… Our entire European culture, with its centuries of painful tension, seems to be moving toward disaster.”
Another brilliant thinker, Oswald Spengler, author of “The Decline of the West,” was also filled with pessimism: “Humanity has no purpose, no concept. Humanity is a hollow word. There are many powerful cultures, each with its own idea, its own life, and its own death.”
We, 150 years later, as witnesses, can evaluate their predictions. Such reflections become particularly more relevant and vivid now, when during significant global events, we receive yet another message where Nietzsche’s and Spengler’s predictions acquire threatening evidence.
Available in armenian only
Political and Theological Circumstances of the Founding of the Etchmiadzin Catholicosate
In 1441, under Islamic rule and in the absence of a native monarchy, the Armenian princes of Orbelian endowed Etchmiadzin with land and resources to re-establish the Catholicosate—an act framed by Thomas of Metsoph’s visions and miracles as both a spiritual renewal and a political necessity. Guided by Gregory Tatevatsi’s “political nominalism,” which asserted the Armenian Church’s particular tradition over universal (unionist) pressures, this new Etchmiadzin model forged an ecclesiastical sovereignty that preserved national identity and communal cohesion. In effect, it inaugurated a distinctly Armenian “political theology” whereby religious authority supplied normative order and resilience for a people without a king, shaping the nation’s cultural, economic, and political life for centuries to come.
Available in armenian only