DOI: 10.17976/jpps/2014.02.02 AXIOLOGICAL VS DIALOGICAL POLITICS IN CONTEMPORARY EUROPE1 R. Sakwa Аннотация. <...> In the post-Cold War era European politics has taken on an increasingly axiological 8 character. <...> This can be contrasted, to borrow a term from Mikhail Bakhtin, with what can be called a dialogical process. <...> This provides an ontology of European unity based not on the language of common values (although of course not repudiating these values), nor on a Realpolitik reversion to the language of interests (although not neglecting the creation of alliances based on the genuine commonality of concerns), but on a common public sphere based on a communicative process and a substantive idea of a European political community. <...> This potentially provides a way out of the monological trap into which the European Union (EU) and European politics in general have fallen. <...> This would be a dialogical politics that could transcend the logic of incommensurable duality. <...> In the European context it implies the creation of a substantive political community, with recognition of the validity of the political subjecthood of the interlocutor. <...> It is ambivalence over the latter question that has bedevilled Russia’s relations with the EU and the West since the end of the Cold War. <...> The anti-revolutions of 1989-1991 opened up the potential for a dialogical form of politics, once the axiological structures of the Cold War had been transcended. <...> The perpetuation of the ideological structures of the Cold War has given rise to the cold peace [Sakwa 2013]. <...> Claims to sovereign equality have not been matched by the substantive recognition of diversity and recognition of difference. <...> Для связи с автором: R.Sakwa@kent.ac.uk SAKWA Richard, Professor, Head of School of Politics and International Relations, University of Kent, Great Britain. <...> In a monological discourse, one of the parties (or both), considers itself normatively, and thus ontologically, superior to the interlocutor, and thus a series of what I call mimetic relationships are established, including the process whereby one actor sets themselves up as teacher to the other. <...> This monological logic is not only applied between states, but can also characterise relations between state and society within a state. <...> It is not accidental that the Russian protest movement after the flawed elections of 2011/2012 called for “dialogue” with the authorities, but has been met with a monological response. <...> In this paper it will be used to denote <...>