To see the other types of publications on this topic, follow the link: Civilisation.
Journal articles on the topic 'Civilisation'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Civilisation.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Mustapha, Norhayati. "Mohamed Ajmal Abdul Razak (ed.), Islam Hadhari: Bridging Tradition and Modernity." ICR Journal 2, no. 3 (April 15, 2011): 568–71. http://dx.doi.org/10.52282/icr.v2i3.637.
Full textAbstract:
As a manner of introduction, the editor of the book under review gives the background to Islam Hadhari or Civilisational Islam, essentially a comprehensive blueprint for progress postulated by the then Prime Minister of Malaysia, Dato’ Seri (now Tun) Abdullah Ahmad Badawi in the 2004 National Front Manifesto.
In “Civilizational Dialogue and the Islamic World”, Seyyed Hossein Nasr traces the Greek, Sanskrit, and Latin Christian origins of the word ‘civilisation’. He speaks of the “Presiding Idea”, or “heavenly-given dispensation” that underlies all traditional civilisations, and attributes the decline of Islamic civilisation from the eighteenth century onward partly to colonisation and partly to the (erroneous) efforts of the Muslims themselves to uncritically emulate the West. Islamic civilisation, he concludes, is still best suited for inter-civilisational dialogue, occupying as it does the globe’s “middle belt”.
2
Bakar, Osman. "Islamic Civilisation as a Global Presence with Special Reference to its Knowledge Culture." ICR Journal 4, no. 4 (October 15, 2013): 512–28. http://dx.doi.org/10.52282/icr.v4i4.435.
Full textAbstract:
The main aim of this article is to discuss the meaning and characteristics of Islamic civilisation and its global presence, particularly in the field of knowledge culture. Since both terms have been contested in contemporary scholarship to the point of their critics denying epistemic legitimacy to the concept of Islamic civilisation itself, the article devotes a lengthy discussion to defending its continuing validity and legitimacy. The most serious challenge comes from the concept of world-system developed by a number of Western thinkers, especially Immanuel Wallerstein. The article also explains the meaning of a civilisation’s global presence, which it argues exists at three different levels, namely territorial presence, cultural presence, and intellectual-spiritual presence. It argues that in the case of Islamic civilisation, its global presence exists at all the three levels. Since knowledge culture is presented as the very heart of Islamic civilisation given the fact that Islam claims to be the religion of knowledge, the article provides an introductory discussion of some important aspects of knowledge culture originating from Islamic civilisation that have become accepted through the West as integral parts of our common modern civilisation. The article concludes with suggestions for further studies and research on the theme of Islamic civilisation’s global presence but from new perspectives in the light of new realities in intercultural and inter-civilisational relations.
3
KAMALETDINOVA, A. YA. "PHILOSOPHICAL AND HUMANISTIC FOUNDATIONS OF CIVILISATIONIN THE WORKS OF ABU HAYYAN AL-TAWHIDI." Bulletin of Chelyabinsk State University 489, no. 7 (November 8, 2024): 137–42. https://doi.org/10.47475/1994-2796-2024-489-7-137-142.
Full textAbstract:
This article continues the series of publications devoted to the consideration of the civilisational approach and the essence of individual civilisations. We offer the reader a brief summary of the main provisions characterising the Persian civilisation, the uniqueness of which was later recognised by Western and Russian researchers. The uniqueness of the Persian civilisation lay in the peculiarities of the world outlook (the priority of Law over philosophy, Arabic grammar over logic), in the specificity of the attitude to man and other peoples, and in the state and social structure.
4
Sulaiman, Kabuye Uthman. "Civilisation, Its Concept, History, Necessity, And Various Characteristics." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 4 Special Issue (July 31, 2022): 163–97. http://dx.doi.org/10.46722/hikmah.v5i4h.
Full textAbstract:
The thrust of this paper is civilisation, its concept, history, necessity, and various characteristics. It is divided into twelve parts entitled: first, various definitions of civilisation; second, types of civilisations; third, civilisation and culture; fourth, the inner side of civilisation; fifth, the material and non-material aspects of civilisation; sixth, history of civilisation; seventh, God, human beings and nature; eighth, reasons for studying the history of human civilisations; ninth, the need for civilisation; tenth, characteristics of civilisation; eleventh, positive and negative effects of civilisation on human lives and the environment, twelfth, a glance at ancient nations and the Muslim nation from the Qur’anic perspective. This article is based on desk research and it draws on primary Islamic sources namely, the Qur’an and Hadith, as well as secondary works on the concept of knowledge from the Islamic and Western perspectives. Translation of the meanings of the selected verses from the Qur’an is based on ‘Abdullah Yusuf ‘Ali’s Translation of the Meaning of the Qur’an.
5
Sulaiman, Kabuye Uthman. "Civilisation, Its Concept, History, Necessity, And Various Characteristics." AL-HIKMAH: INTERNATIONAL JOURNAL OF ISLAMIC STUDIES AND HUMAN SCIENCES 5, no. 4 (July 30, 2022): 163–97. http://dx.doi.org/10.46722/hikmah.v5i4.295.
Full textAbstract:
The thrust of this paper is civilisation, its concept, history, necessity, and various characteristics. It is divided into twelve parts entitled: first, various definitions of civilisation; second, types of civilisations; third, civilisation and culture; fourth, the inner side of civilisation; fifth, the material and non-material aspects of civilisation; sixth, history of civilisation; seventh, God, human beings and nature; eighth, reasons for studying the history of human civilisations; ninth, the need for civilisation; tenth, characteristics of civilisation; eleventh, positive and negative effects of civilisation on human lives and the environment, twelfth, a glance at ancient nations and the Muslim nation from the Qur’anic perspective. This article is based on desk research and it draws on primary Islamic sources namely, the Qur’an and Hadith, as well as secondary works on the concept of knowledge from the Islamic and Western perspectives. Translation of the meanings of the selected verses from the Qur’an is based on ‘Abdullah Yusuf ‘Ali’s Translation of the Meaning of the Qur’an.
6
Gromyko, Al A. "Area Studies in Russia and the Challenges of the Polycentric World." Sovremennaâ Evropa, no. 6 (127) (December 15, 2024): 5–19. https://doi.org/10.31857/s0201708324060019.
Full textAbstract:
The article is dedicated to the state of contemporary Russian area studies and their research field in the conditions of high demand for comprehensive and multifaceted approach. The author deliberates on the problem of new normality in connection with the phenomenon of partial deglobalisation. He analyses the interplay between the politics of geopolitisation of relations among leading powers and the institution of nation-state. Also, the topics of foreign interference, resilience and deep state are dwelt upon. Besides, the research looks into an issue of primary and secondary nature of the political and the economical in international relations. The significant part of the work covers the role of civilisations in area studies. The author supports the thesis that civilisational studies occupy a place between area and global studies. At the same time, he questions the validity of the application of civilisational approach to the daily politics in light of its ambivalences and numerous assumptions. Typologically, the notion of border, or multi-composite, civilisation is discussed. The article pays a significant attention to the discourse of juxtaposition of European and Russian civilisations and also raises the problems of conceptual substance of state-civilisation and criteria of historical development. The conclusion is drawn that civilisations’ spaces will continue to be porous and changeable and exposed both to augmentation and fragmentation.
7
Kayadibi, Saim. "Islamic Civilisation: Awakening Parameters." ICR Journal 3, no. 3 (April 15, 2012): 489–505. http://dx.doi.org/10.52282/icr.v3i3.534.
Full textAbstract:
Privatisation of higher education is a global trend. There is an increasing demand for higher education due to the nature of work and economy today, and public universities and colleges cannot meet the demand with their limited financial resources from the government. Private higher education institutions (PHEI) seem to be the most attractive alternative to public universities and colleges in opening greater access to higher education. Malaysia is no exception, having about 25 private universities, 22 private university colleges and 410 private colleges and institutes. About a fourth of these PHEIs are Islamic institutions going by the name of the institutions or their ownership. However, private higher education institutions have their own issues and challenges. The most serious of them are preserving the philosophical goal of a balanced and integrated education despite market demands and sustaining its operation financially amidst a competitive environment. Yet, there are several opportunities for Islamic PHEIs especially in terms of international collaboration and exchanges. This article is an attempt to examine these issues and challenges or opportunities. The Muslim world’s significant contribution to the development of world civilisation deserves further investigation. History’s leading Muslim empires all assumed momentous responsibilities in adapting Islamic civilisation to changing times. The author argues that researching and studying the input of their intelligentsias and elites would be a necessary requirement for any Islamic ‘renaissance’. Western civilisation, often presented as the only civilisation that has enabled the world to progress, ignores the contributions of all other civilisations. This article underlines the significance of Islamic civilisation by exploring the Muslims’ reawakening process and humanity’s need for a new world system, one that reflects Islamic civilisation’s understanding and practice of ontological freedom, security, and human rights.
8
Saar, Jüri. "A ‘Suitable Amount’ of Crime and a Cultural-Civilisational Approach." Juridica International 25 (November 5, 2017): 3. http://dx.doi.org/10.12697/ji.2017.25.01.
Full textAbstract:
The article presents the hypothesis that a normal level (e.g., optimal, reasonable, or suitable amount) of crime is an empirically measurable variable. Adequate assessment of crime in a specific civilisation is possible via comparison of crime across different civilisations. To this end, key elements for a cultural-civilisational approach, distinct from ‘cultural criminology’, are presented. In this approach, crime is an inevitable part of cultural phenomena, wherefore the definitions of crimes, punishments, and their execution manifest value specificities of individual cultures (civilisations). Three characteristics related to criminal careers – the ‘gender gap’, the ‘age–crime curve’, and a ‘dual taxonomy’, identified regularly by various studies are reviewed and interpreted anew.
9
Tahir, Zhilwan, and Abdulwahed Jala Nori Nuri. "Unveiling Historical Trajectory and Civilisational Evolution: A Comparative Examination through the Lenses of Ibn Khaldun and Oswald Spengler." IIUM Journal of Religion and Civilisational Studies 6, no. 2 (January 1, 2024): 184–212. http://dx.doi.org/10.31436/ijrcs.v6i2.300.
Full textAbstract:
Abstract: This research article examines the comparative perspectives of Ibn Khaldun and Oswald Spengler regarding the progression of history and the advancement of civilisations. This article aims to argue that Ibn Khaldun and Oswald Spengler shared a similar perspective on the progression and decline of nations and civilisations. At the same time, they had different perspectives as they lived in distinct historical periods. The study posits that their perspectives on history, society and civilisation are characterised by a reduced level of subjectivity and a greater emphasis on rationality. The analysis reveals that despite their shared cyclical historical patterns, there exist notable disparities on the mechanisms behind the growth of civilisations and the conceptualisation of civilisation’s lifespan. The interpretations and definitions of history and civilisation put forward by Ibn Khaldun and Oswald Spengler have had a profound impact on the field of human sciences, fostering notable advancements. To attain a high level of accuracy, this study uses qualitative research techniques as a means to accomplish its aims. Ibn Khaldun and Oswald Spengler possessed a comprehensive perspective of culture and history and the processes through which history unfolds. When discussing history, individuals tend to adopt a particular perspective and contemplate on the various facets of the subject matter. A comprehensive examination is warranted to enhance comprehension of their theoretical framework and grasp of the aforementioned topic..
10
Donskikh, Oleg A. "Horror Zivilisationis, or the Horror of Subjectivity." Beacon: Journal for Studying Ideologies and Mental Dimensions 2, no. 2 (October 1, 2019): 020110205. http://dx.doi.org/10.55269/thebeacon.2.020110205.
Full textAbstract:
In the paper, the problem of the relationship between culture and civilisation, is studied. Civilisation is understood as the external expression of culture, while culture represents the content of civilisation. The relationships between culture and civilisation are always tense. The author also considers civilisation as the death of culture. The fear of the individual, the subjectivity ultimately results from the fact that humanity can no longer survive being soulless, only in the form of rationally determined civilisation. It is shown that modern civilisations suffer from the discrepancy between the increasing speed of the movement of communities towards a unified globalised humanity – a movement that is partly carried out with the help of technical progress that puts society and people into one orbit and transforms a human being into an objective, a controllable component – and the level of understanding the nature of this movement.
11
Banaś, Agnieszka. "„Nie można być cywilizowanym na dwa sposoby…” – o różnorodności cywilizacji w twórczości wielkiej sławy myśliciela Feliksa Konecznego (1862–1949)." Studia Orientalne 27, no. 3 (2023): 92–102. http://dx.doi.org/10.15804/so2023306.
Full textAbstract:
This article presents the view on the concept of civilization of the Krakow historian and publicist, Feliks Koneczny. The author believed that all historical facts should be explained in the context of its civilisational background. However, he emphasised that man was created to live in a group, but only in one, because one cannot be “civilised” for these two particular communities; to call them a civilisation, and why did some civilisations fight each other. Feliks Koneczny has been looking for answers to these questions for years. The paper demonstrates and explains his scientific scrutiny.
12
Xue, Zhang. "The Innovation and Development of Scientific Socialism by the New Form of Human Civilisation." International Journal of Education and Humanities 11, no. 1 (October 19, 2023): 189–92. http://dx.doi.org/10.54097/ijeh.v11i1.13095.
Full textAbstract:
The new form of human civilisation is a great creation of socialism with Chinese characteristics and a major civilisational innovation in the path of modernisation led by the Chinese Communist Party. The new form of civilisation of socialism with Chinese characteristics is a milestone on the road to national rejuvenation, the revival of Chinese civilisation in the new era of China, and a new form of civilisation striving to achieve communism. Its emergence and development is a major innovation of scientific socialism, marking the powerful vitality of scientific socialism in China in the 21st century.
13
Bakar, Osman. "Islam and the Three Waves of Globalisation: The Southeast Asian Experience." ICR Journal 1, no. 4 (July 15, 2010): 666–84. http://dx.doi.org/10.52282/icr.v1i4.708.
Full textAbstract:
This article is intended to comment on the civilisational history of Islam in Southeast Asia. The history is explained and accounted for in terms of the three major waves of globalisation that have impacted the region since the arrival of Islam as early as the eleventh century. The first wave, itself initiated and dominated by Islam, was responsible for the introduction and establishment of Islam in the region to the point of becoming its most dominant civilisation. The expansion of Islam and its civilisation was in progress when the second wave hit the shores of the Malay-Indonesian Archipelago with the arrival of the Portuguese and other Western powers resulting in the colonisation of the region. The third wave, an American-dominated one, manifests itself in the post-colonial period which witnesses Southeast Asian Islam reasserting itself in various domains of public life. The author sees Southeast Asian Islam as the historical product of centuries-long civilisational encounters with the pre-Islamic indigenous cultures and civilisations and later between ‘Malay-Indonesian Islam’ and the newly arriving religions and cultures brought by both the colonial and post-colonial West, arguing that Islam in the region has been significantly impacted by each of the three waves.
14
Paweł, Ukielski. "The clash of civilizations in Ukraine." Rocznik Instytutu Europy Środkowo-Wschodniej 21, no. 1 (December 2023): 41–58. http://dx.doi.org/10.36874/riesw.2023.1.3.
Full textAbstract:
This article analyses the war between the Russian Federation and Ukraine in the light of Huntington’s theory of the clash of civilisations. In his text, Huntington stated, “If civilization is what counts, however, the likelihood of violence between Ukrainians and Russians should be low”. After the full-scale aggression of Russia against Ukraine, it is clearly visible that Huntington was completely wrong. This does not, however, falsify Huntington's entire concept, which nevertheless requires modification in the form of a new delimitation and naming of civilisations – there is no “Slavic-Orthodox civilisation”, but rather a “Eurasian civilisation”. These corrections, based on Oskar Halecki’s research, lead to the conclusion that Huntington’s theory is applicable in the case of the Russia-Ukraine war, with Ukraine being a Huntingtonian “torn country” that has decided to finally leave the Eurasian civilisation, while Russia is trying to prevent it.
15
Ardıç, Nurullah. "Beyond 'Science as a Vocation': Civilisational Epistemology in Weber and Ibn Khaldun." Asian Journal of Social Science 36, no. 3-4 (2008): 434–64. http://dx.doi.org/10.1163/156853108x327038.
Full textAbstract:
AbstractBoth Ibn Khaldun and Weber discuss science as a vocation, but their epistemologies go beyond it by incorporating the civilisational dimension. Commonly used as a unit of analysis by classical theorists, the term 'civilisation' has recently been rediscovered in social sciences. It has been argued that the 'epistemological paradigms of civilisations' produced by the mainstream intellectual traditions are fundamental factors shaping the minds of key intellectuals. This article tests this argument by analysing to what extent Ibn Khaldun and Weber's views of knowledge and science are influenced by Islamic and Western epistemological paradigms, respectively. Based on a close and critical reading of their relevant work, it argues that there are some resemblances, but also significant differences, between Ibn Khaldun and Weber, which can indeed be explained with reference to civilisational epistemological paradigms.
16
Bakar, Osman. "The Place and Role of Maqasid al-Shari'ah in the Ummah's 21st Century Civilisational Renewal." ICR Journal 2, no. 2 (January 15, 2011): 285–301. http://dx.doi.org/10.52282/icr.v2i2.649.
Full textAbstract:
The author of this article argues that - from the point of view of the ideals of human civilisation as set forth by the Qur'an - modern civilisation, which is largely of Western inspiration and making, has undergone a progressive inner decay while displaying marvels of scientific and technological achievements unmatched in human history. He sees this decay as referring to human degradation or dehumanisation. In order to address his concern, he argues for a restoration of a previously lost unity, balance and equilibrium to contemporary civilisation. He argues that Islam’s main contribution to a possible solution would be an approach based on maqasid al-shari'ah. He concludes by stating that an Islamic agenda of civilisational renewal (al-tajdid al-hadari) is ultimately congruent with civilisational renewal for humanity as a whole.
17
Sulimov, Stanislav I., Igor V. Chernigovskikh, Roman A. Cherenkov, Vladimir D. Chernykh, and Boris V. Vasiliev. "Civilisation and Its Environmental Consequences." Chemistry-Didactics-Ecology-Metrology 26, no. 1-2 (December 1, 2021): 31–40. http://dx.doi.org/10.2478/cdem-2021-0002.
Full textAbstract:
Abstract This work is devoted to examining civilisation's environmental consequences and the military confrontation between civilised and barbaric societies. The authors examine antique and ancient Chinese ideas about the phenomenon of barbarism, and also highlight common cultural features inherent in the Germans and Celts and opposed to Rome, and the Far Eastern nomads who were adjacent to imperial China. Moreover, the authors seek to analyse the substantial effects of civilisation on the environment and ecosystem. Having analysed the military potential of civilised societies, the authors come to the conclusion that the victory of barbarism is possible only in the case of civilisation internal collapse. The article outlines other important aspects, including the relationships between civilisation and war and between civilisation and the environment. It concludes with a discussion about rethinking and restructuring some of our perspectives on civilisation.
18
BILGIN, PINAR. "Civilisation, dialogue, security: the challenge of post-secularism and the limits of civilisational dialogue." Review of International Studies 38, no. 5 (December 2012): 1099–115. http://dx.doi.org/10.1017/s0260210512000496.
Full textAbstract:
AbstractThe purposes of this article are twofold: (1) to consider the extent to which Dialogue of Civilisations (DoC) initiatives, as alternative visions of post-secular world order, are likely to address insecurities that they identify; and (2) to point to other insecurities that are likely to remain unidentified and unaddressed in the process. In their present conception, DoC initiatives risk falling short of addressing the very insecurities they prioritise (the stability of inter-state order) let alone attending to those experienced by non-state referents, which they overlook. The article advances three points in three steps. First, I point to how projects of civilisational dialogue have bracketed civilisation, thereby leaving intact the Huntingtonian notion of civilisations as religiously unified autochthonous entities. Second, I argue that while contributing to opening up space for communication, DoC initiatives have nevertheless failed to employ a dialogical approach to dialogue between civilisations. Third, I tease out the notion of security underpinning DoC initiatives and argue that the proponents DoC, in their haste to avert a clash, have defined security narrowly as the absence of war between states belonging to different civilisations. Theirs is also a shallow notion of security insofar as it fails to capture the derivative character of security and insecurity.
19
Zhao, Xiaoqiang, Mengxuan Zhou, and Jinlin Zhang. "Study on the Relevance of Chinese Civilisation and Chinese Excellent Traditional Culture." Journal of Social Science and Humanities 6, no. 7 (July 28, 2024): 125–33. http://dx.doi.org/10.53469/jssh.2024.06(07).26.
Full textAbstract:
Chinese civilisation is an important symbol of China's historical development and cultural inheritance, while Chinese excellent traditional culture is an important expression and inheritance way of Chinese civilisation thought. The connotation and characteristics of Chinese civilisation and Chinese excellent traditional culture are studied in depth through literature analysis and comprehensive research methods. It is found that Chinese civilisation is the root and source of Chinese excellent traditional culture, which contains a rich system of ideas, moral values and artistic expressions. The core ideas of Chinese civilisation, such as benevolence, harmony, filial piety and loyalty, are passed on and expressed through Chinese excellent traditional culture. As an important carrier and medium of transmission of the ideas of Chinese civilisation, Chinese outstanding traditional culture has passed on the values and wisdom of Chinese civilisation to future generations through education, cultural exchanges and the promotion of digital technology, and has provided important support for the cultural identity and spiritual pursuit of the Chinese nation. At the same time, the Chinese civilisation's identification with and promotion of Chinese outstanding traditional culture not only strengthens society's sense of identity and pride in traditional culture, but also promotes the inheritance and innovative development of traditional culture. Chinese civilisation and Chinese excellent traditional culture are closely connected and interdependent, together constituting the cultural genes and spiritual symbols of the Chinese nation.
20
Spiridonova, Valeria. "The clash of the “World” and the “West” as a new reality." Polylogos 7, no. 3 (25) (2023): 0. http://dx.doi.org/10.18254/s258770110024649-5.
Full textAbstract:
The article considers the historical consequences of the theses formulated by A. Toynbee in 1953 in his book "The World and the West", in which he expressed deep concern about the future of Western civilisation. According to Toynbee, the reverse effect of the unification of the world was the transformation of Western civilisation into a local civilisation along with others, while the new global world strives for a real balance of cultures and civilisations. The article points out that the main argument of the new state of the world is the "argument of numbers", as the majority of humanity is in the non-Western regions of the world, therefore its unifying centre is moving to the Eurasian space, represented by China and Russia, among others. The article also revises the colonial paradigm of opposing "civilisation" to "barbarism" and the practice of "civilisation mission", which in modern theory has been replaced by the concept of "civilisation standard". Based on Toynbee's concept, the ways out of the current situation in the conditions of "Revolt against the West 2.0" are analysed.
21
Mfune-Mwanjakwa, Damazio. "Why are we here? Existentialism in local Malawian lore." Journal of Humanities 32, no. 2 (September 4, 2024): 115–40. http://dx.doi.org/10.4314/jh.v32i2.7.
Full textAbstract:
The relationship between Africa and China is certainly gaining traction at the moment, and with this development it becomes imperative to examine the various facets that constitute what may arguably be Africa’s most important relationship of the 21st Century. One facet among the many is that of inter-racialism. China’s largescale direct contact with Blacks is a relatively recent occurrence, certainly not long enough for the Chinese to have formed their own definitive independent opinion of the Black race. However, as a result of China’s increasing exposure to the Western world, this exposure comes with the baggage of centuries of Western denigration of Blacks through various kinds of media – satellite tv, social media, magazines, newspapers, etc. that seek to exclude Blacks from the polity of human civilisations. According to Western measures of civilisation, the trajectory of civilisation has been the progression from pre-modernism (uncivilised), through modernism (Enlightenment), to post-modernism, this last being widely viewed as civilisation’s apogee. A definitive precursor to the post-modern condition, and which also came to define its fervour and texture, is a branch of philosophy called “Existentialism”. Adopting a post-colonial stance, and taking up the West on their offer of the trajectory of human civilisation, though clearly not the only one, what forms the core argument of the paper is that, as demonstrated by analyses of the local lores themselves, since time immemorial, Blacks, generally, and Malawians, in particular, have been capable of achieving such vaunted forms of introspection – and more.
22
O’Sullivan, Luke. "On the Very Idea of Civilisation." Dialogue and Universalism 31, no. 2 (2021): 307–21. http://dx.doi.org/10.5840/du202131233.
Full textAbstract:
The concept of civilisation is a controversial one because it is unavoidably normative in its implications. Its historical associations with the effort of Western imperialism to impose substantive conditions of life have made it difficult for contemporary liberalism to find a definition of “civilization” that can be reconciled with progressive discourse that seeks to avoid exclusions of various kinds. But because we lack a way of identifying what is peculiar to the relationship of civilisation that avoids the problem of domination, it has tended to be conflated with other ideas. Taking Samuel Huntington's idea of a “Clash of Civilisations” as a starting point, this article argues that we suffer from a widespread confusion of civilisation with “culture,” and that we also confuse it with other ideas including modernity and technological development. Drawing on Thomas Hobbes, the essay proposes an alternative definition of civilisation as the existence of limits on how we may treat others.
23
Hazri, Tengku Ahmad. "Constitutional Governance and the Future of Islamic Civilisation." ICR Journal 4, no. 4 (October 15, 2013): 601–14. http://dx.doi.org/10.52282/icr.v4i4.440.
Full textAbstract:
The article advances the argument that Islamic law, more than a mere legal system, represents a legal tradition. A legal tradition stands at the heart of civilisations generally, and Islamic civilisation particularly. Constitutional design in Muslim states must have this backdrop in mind because modern constitutionalism is typically carried out within the framework of modern nation-states, instead of civilisations. The danger then is that the constitution may end up as a kind of “fiat constitution”. By excavating the historical and philosophical foundations of the modern constitution, the article then shows that the very idea of constitutionalism itself actually accommodates the idea of legal tradition, but unfortunately in practice, it is often ignored when designing the constitution of Muslim states. The article also identifies six core constitutional fault lines of contemporary Islamic civilisation, areas which are most vulnerable to conflicts.
24
Kumar, Ashish. "Nationalising the Harappan Past." Atna Journal of Tourism Studies 15, no. 2 (July 1, 2020): 1–27. http://dx.doi.org/10.12727/ajts.24.1.
Full textAbstract:
The Harappan civilisation that was discovered in the early 1920s became a matter of intense debate in the decades following the partition of India in 1947. As the boundaries of the newly created nation-states, Pakistan and India were drawn, almost entire excavated area associated with the Harappan civilisation went to Pakistan. And it inaugurated an era of academic politics in which Pakistani scholars and politicians claimed a five thousand years old antiquity for their nation-state based on the Harappan civilisation. On the other hand, the Indian archaeologists began searching for the Harappan sites in the valley of the Ghaggar (identified with Rigvedic Sarasvati River) – now dry, to justify India’s linkages with the same civilisation. In this academic politics, one British archaeologist, R. E. Mortimer Wheeler (the Director General of the Archaeological Survey of India; from 1944 to 1948, and Archaeological advisor to Pakistan ministry; from 1948 to 1950) played a central role. Both, colleagues and several erstwhile students of this Englishman in India and Pakistan, this paper argues that participated in this academic politics. As they formulated a new national historical framework, the Harappan civilisation was transformed into a first civilisational landmark in the history of their respective countries.
25
BIMWENYI KWESHI, Oscar. "Trois objectifs principaux de la négritude." Cahiers des Religions Africaines 2, no. 3 (April 22, 2021): 9–38. http://dx.doi.org/10.61496/ppmv5686.
Full textAbstract:
L’examen de la production discursive des écrivains de la « négritude » permet de dégager trois principaux objectifs que ces auteurs recherchaient. D’abord et fondamentalement ils relèvent le défi culturel lancé au monde noir et tendant à éliminer le nom propre, l’identité culturelle négro-africaine. Ensuite ils élèvent une protestation véhémente contre l’ordre colonial et luttent pour l’émancipation de leurs peuples opprimés. Enfin ils lancent un appel à un remaniement des relations entre les peuples pour qu’advienne non « une civilisation universelle» - extension d’une civilisation régionale, imposée par la force - mais « une civilisation de l’Universel », envisagée comme l’Aufhebung de toutes les civilisations concrètes et particulières. Mais avant de regarder d’un peu plus près cette triple thématique, un mot suffira sur l’événement même de la naissance de la « négritude » et sur ses trois fondateurs, autour de deux revues lancées par des étudiants noirs de Paris en 1932 et en 1934, Légitime défense et L’étudiant noir.
26
Andreev, A. A. "Science in Modern Eastern Civilisations: China and India." Review of Omsk State Pedagogical University. Humanitarian research, no. 45 (2024): 9–12. https://doi.org/10.36809/2309-9380-2024-45-9-12.
Full textAbstract:
In the modern world, one of the main criteria for a successful and prosperous state is a high level of development of the scientific and technological sphere. And in this regard, for the last 500 years Western civilisations have been a model for the whole world. But the attitude to Eastern civilisations remains ambiguous. On the one hand, Eastern civilisations (especially such as China and India) already in the ancient times had deep knowledge of the surrounding world and made technical inventions that played an important role in the development of world civilisation. On the other hand, they could not make the scientific and technological breakthrough that the Western civilisations managed to make since the New Age. As a result, the Eastern civilisations until the end of the 20th century followed the catching-up path of development, copying Western science and technology. But at the beginning of the 21st century, the East, represented by China and India, revealed to the world a scientific, technological and economic miracle, which became a real challenge for Western civilisation and a standard of perfection for many developing countries. Thanks to their social, cultural, historical and geographical peculiarities, modern Eastern civilisations have were able to overcome their centuries-old backwardness, achieve and even surpass Western countries in scientific, technological and economic spheres by many criteria. The philosophical and cultural analysis of the above features of Eastern civilisations helps to reveal the true reasons for their successful achievements in science, technologies and economy, as well as to identify new opportunities for their further development in the future.
27
Bakar, Osman. "THE GENESIS OF ISLAMIC SCIENCE: THE CONTRIBUTION OF CLASSICAL INDIAN SCIENCE REVISITED." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 28, no. 1 (June 30, 2023): 175–85. http://dx.doi.org/10.31436/shajarah.v28i1.1593.
Full textAbstract:
The main purpose of this article is to highlight the historical fact that classical Indian civilisation played a significant role in the early civilisational growth of Islam during the three centuries under study, particularly in the field of philosophical-scientific knowledge. The Indian role is now acknowledged to be far more extensive than what many people thought and realised. Quite clearly, the Indian contribution helped pave the way for Islam’s grand knowledge synthesis or its golden age in the tenth and eleventh centuries. Unfortunately, in the Western-centric narrative of the history of science, the role of classical Indian science in the early development of Islamic civilisation was downplayed, with disproportionate prominence given to the role of Greek science. As a result, many Easterners today – Hindus and Muslims included – are unaware of the real extent of the classical Indian role in question. A significant facet of this early civilisational growth of Islam was knowledge transfer from the advanced cultures of the time, of which India was a good example. Rather interestingly, this knowledge transfer appeared to be widely known to the Muslims of the time. According to Joseph Mazur, “by the tenth century, there were numerous Arabic texts on the Indian numerals.” Another notable facet is knowledge organisation, which Muslims consciously pursued in the light of the distinct worldview of the new religion and civilisation. I will now explain what I mean exactly by the term knowledge transfer and the term knowledge organisation that I am using in this article. I will also explain the classical Indian connection to the knowledge activities that were going on in the young Islamic civilisation.
28
Fabry, Philippe. "Occident et décivilisation : quelles évolutions pour la justice pénale ?" Revue française de criminologie et de droit pénal N° 21, no. 2 (September 28, 2023): 105–26. http://dx.doi.org/10.3917/rfcdp.021.0105.
Full textAbstract:
Cet article met en rapport les données de l’histoire démographique, l’histoire des civilisations et les projections démographiques pour démontrer que le monde est à la veille d’une phase de dépopulation caractéristique de la fin d’une phase millénaire de civilisation, définie comme un processus continu d’urbanisation et d’intégration politique dans de grands ensembles unifiés. Nous mettons aussi en évidence une corrélation entre les phases antérieures de civilisation et l'évolution de la justice et des systèmes juridiques, en particulier liés à l'homogénéité ethnoculturelle de la société. Nous constatons que l’immigration de masse est la première conséquence de la dépopulation dans le monde développé, y entraînant un retour d’un degré d’hétérogénéité culturelle correspondant à l’état de sociétés dans lesquelles la justice et les systèmes de droit sont plus brutaux qu’au stade de civilisation du monde développé. L’expérience historique montre que ce retour de l’hétérogénéité doit conduire à une forme de ségrégation juridique dont on observe déjà les premières manifestations au sein du monde développé occidental. Ces effets semblent par conséquent être constitutifs de notre avenir judiciaire.
29
Dieng, Cheikh. "Civilisation." Présence Africaine 157, no. 1 (1998): 203. http://dx.doi.org/10.3917/presa.157.0203.
Full text
30
Black, M. E. "Civilisation." BMJ 341, jul21 3 (July 21, 2010): c3905. http://dx.doi.org/10.1136/bmj.c3905.
Full text
31
Mehwish Riaz and Thameem Ushama. "Representation of Islamic Thought and Civilisation at International Islamic University Malaysia Through Semiotics: An Analysis." Journal of Islam in Asia (E-ISSN 2289-8077) 21, no. 2 (December 12, 2024): 142–71. https://doi.org/10.31436/jia.v21i2.1256.
Full textAbstract:
Signs, logos, and images have their languages, through which some hidden and cryptic message is delivered to society. Signs represent vision, philosophy, and value of thought in any context to guide society in conveying a message. This paper analyses Islamic thought and civilisation at the International Islamic University Malaysia through semiotic representation and its implementation. The data in images, signs, and logos were taken from IIUM. The data is analysed semiotically in all aspects and discussed to see to which extent these are related to Islamic thoughts and civilisation. The study’s findings suggest that IIUM has deliberately utilised semiotics to deliver Islamic thoughts and ideas to the University. This research would significantly contribute to a knowledge reservoir regarding semiotics, particularly for government institutions, NGOs, and other organisations who intend to adopt semiotics for any message delivery. So, we can say that, like other languages, semiotics is a medium for delivering a meaningful message. History shows that ancient civilisations adopted a similar method to deliver their thoughts and messages. We can see the symbols, signs, and logos in the remains of ancient civilisations.
32
Skorupka, Alfred. "Koneczny a Fukuyama. Szkic porównawczy." Galicja. Studia i materiały 8 (2022): 73–86. http://dx.doi.org/10.15584/galisim.2022.8.6.
Full textAbstract:
The article compares the views of the Polish philosopher of civilisation, Feliks Koneczny with the American political philosopher and political scientist, Francis Fukuyama. Koneczny is a conservative, while Fukuyama is a liberal, but there are great similarities in their concepts of the world’s major civilisations. Their views on national identity are also similar. The author considers Koneczny’s concept of pluralism of civilisations compared to Fukuyama’s concept of unification of the world by liberal democracy as the main difference between the two scholars.
33
Chong, Alan. "Civilisations and harm: the politics of civilising processes between the West and the non-West." Review of International Studies 43, no. 4 (September 8, 2017): 637–53. http://dx.doi.org/10.1017/s0260210517000286.
Full textAbstract:
AbstractAndrew Linklater’sViolence and Civilization in the Western States-Systemis to be both praised and critiqued for opening spaces for discussing civilisational standards in the era of a globalising world. It offers a healthy provocation for inquiry into how non-Western states ought to comprehend the legacies of Western political evolution colouring existing ‘IR’ as a discipline. Linklater’s book inspires three thematic reactions: globalisation does bring harm; the notion of a universal civilisation remains open to debate; and the possibilities of civilising patterns in premodern Southeast Asia serving as supplementary mirrors and extensions of the relationship between violence and civilisation. It is suggested that Linklater’s sequel must consider the trajectory of non-Western sociologies of IR.
34
Sadik, Sabah, and Abdul-Monaf Al-Jadiry. "Mental health services in Iraq: past, present and future." International Psychiatry 3, no. 4 (October 2006): 11–13. http://dx.doi.org/10.1192/s1749367600004951.
Full textAbstract:
Iraq is known to be the cradle of civilisation — a country with a rich history. Present-day Iraq occupies the greater part of the ancient land of Mesopotamia, the plain between the Euphrates and Tigris rivers. Some of the world's greatest ancient civilisations arose in this area, and Iraq possesses a huge number of historical monuments and archaeological sites.
35
Liu, Mingyuan. "Analysis and Research on the Turning Points in the Development of Chinese and Western Civilizations." Lecture Notes in Education Psychology and Public Media 68, no. 1 (September 27, 2024): 1–6. http://dx.doi.org/10.54254/2753-7048/68/20250993.
Full textAbstract:
The 17th century was a significant stage in global history, with the West ushering in the Scientific Revolution and the rise of Enlightenment thinking, and China experiencing the transformations of the Ming and Qing dynasties. These advances have had a profound impact on the development of contemporary society. However, most of the existing studies focus on a single civilization, and there are fewer comprehensive studies on the interaction between Chinese and Western civilizations. The study examines the development of civilisation in ancient China and the West (Europe) through the analysis of existing historical data on China and the West and compares the performance of civilisation in China in the 17th century with that of the West during the same period through a horizontal comparison of the historical processes of the Middle Ages, including the change of polity, the development of the economic system, and the way of education. The results show that China's level of civilisation was higher than that of the West before the 17th century, but the West's civilisation gradually surpassed China's after that. Despite the different paths and speeds of development between China and the West, the turning point in the 17th century had a profound impact on the course of world history (turning point: the 17th century, when China's civilisational development gradually lagged behind that of the West, i.e. the West's entry into a capitalist society).
36
Kovács, Gábor. "THE CULTURAL CRITICISM OF LEWIS MUMFORD AND THE CREATIVE CITY PLANNING AS AN ANSWER TO THE ECOLOGICAL CRISIS OF MODERN CIVILISATION." Creativity Studies 16, no. 1 (March 2, 2023): 145–57. http://dx.doi.org/10.3846/cs.2023.15593.
Full textAbstract:
The book of young Lewis Mumford (1895–1990) entitled Sticks and Stones: A Study of American Architecture and Civilization (first published in 1924) is a condensed version of his philosophy of city and a research program completed in his rich oeuvre. The title is telling: the starting point of Mumford is the idea that the architecture of a city is an objectified presentation of the value-system of the given civilisation. Stick and stones are not only sticks and stones: the material infrastructure is an embodiment of the values of civilisation, which are the basic motivating factors behind human actions. In other words: city is a mirror of civilisation; if the observer decodes the message encoded in sticks and stones, he/she gets the value-structure of the civilisation having produced the city. However, there is a mutual interdependence: human beings living in the city are not only passive possessors of a heritage determining one-sidedly their actions but they modify and restructure urban spaces: sticks and stones form our values, at the same time our values influence the concrete arrangement of sticks and stones. Creative city-planning is vital important. It gives possibility for the redirection of a civilisation’s future historical way. At the same time, creativity, in Mumford’s interpretation, does not mean the profit-generating capacity of the city; it has to serve the well-being of all citizens.
37
Danilov, Alexander N. "«European philosophy has forgotten how to not really know»: refletion on the book by A. V. Smirnov «The logic of sense as a philosophy of mind»." Journal of the Belarusian State University. Sociology, no. 2 (June 22, 2022): 11–17. http://dx.doi.org/10.33581/2521-6821-2022-2-11-17.
Full textAbstract:
The concept of a multi-civilisational world, the philosophical foundations of which are set out in the new monograph of academician A. V. Smirnov «The logic of sense as a philosophy of mind» (2021). Historical experience and analysis of modern practice shows that a new multi-civilisational integrity will not work, as long as only the Western project is considered as the only possible perspective of modern civilisation, and its ideals and values are presented as a role model. At the same time, the implementation of the value orientations of the consumer society outside Europe generates new crises and contradictions, not fitting into the national and cultural characteristics of other countries. Therefore, the way out to the points of growth of a new civilisational integrity should be not found in the West at all, but should be explored in those cultures that have preserved the traditional soil under the influence of modernisation processes. The new civilisational world does not arise as a completed project; it grows out of the global dynamic chaos left over from the outgoing civilisation. The catalysts of civilisational changes on the way to a new integrity are values that carry changes in life meanings under the influence of social life. New risks and challenges faced by countries require timely and adequate changes. Recently, the world has faced global instability, adaptation to which has become a motive for the transition to a new model of civilisational development.
38
Bitinayte, Elena A. "A Modern Non-Western Thinker as a Subject of Intercultural Dialogue (Based on M. K. Gandhi’s Example)." Indian Historical Review 48, no. 1 (June 2021): 7–22. http://dx.doi.org/10.1177/03769836211009649.
Full textAbstract:
An intercultural dialogue is the essential question in modernising societies. Non-Western thinkers (i.e., thinkers influenced by both traditional non-Western and modern Western cultures) are the active subjects of such intercommunications. Their existence on the joint of two civilisations forms their social, cultural and mental image. The intellectuals of this type are attached to both societies and at the same time, they are detached from each of them. Also, they play the role of mediators between two civilisations. These circumstances determine features of their participation in the intercultural dialogue: promote the understanding of two cultures by thinkers, obstruct the understanding of their ideas by compatriots and foreigners and help intellectuals to explain values and senses of one culture to representatives of another. These processes are illustrated in the article on M. K. Gandhi’s example. Consideration of the Indian thinker as a subject of intercultural communications reveals complexity of his views on the Western civilisation. The author comes to the conclusion that Gandhi was not a traditionalist and his rejection of modern Western civilisation means his call for shifting attention from the material sphere to the spiritual one.
39
Filhol, Olivier. "Malaise dans la civilisation, civilisation des malaises." VST - Vie sociale et traitements 89, no. 1 (2006): 117. http://dx.doi.org/10.3917/vst.089.0117.
Full text
40
Czaja, Stanisław, and Agnieszka Becla. "Paths of implementation of balanced and sustainable development in the conditions of the information society, knowledge-based economy and economy based on wisdom." Ekonomia i Środowisko - Economics and Environment 82, no. 3 (October 26, 2022): 38–49. http://dx.doi.org/10.34659/eis.2022.82.3.487.
Full textAbstract:
The study presents the need to implement balanced and sustainable development in the conditions of the information society, knowledge-based economy or wisdom-based economy as a synthesis of three leading paths – knowledge, wisdom, as well as balance and sustainability. The research so far shows that the implementation of this strategy most often takes place in mutual isolation, despite the merging of civilisation changes into a multidimensional system. The article points out the urgent need to combine modern civilisation's three most crucial development paths into one leading to sustainable and balanced development. System analysis and a critical examination of the literature were used. Researchers dealing with this issue often forget that the proper development of human civilisation must combine economic, social, ecological, and institutional aspects.
41
Sevin, Veli. "The Origins of the Urartians in the light of the Van/Karagündüz excavations." Anatolian Studies 49 (December 1999): 159–64. http://dx.doi.org/10.2307/3643071.
Full textAbstract:
The Urartian Kingdom, as is well known, played a major power role on the stage of history in eastern Anatolia in the second half of the ninth century BC and remained powerful until the second half of the seventh century BC. With their highly advanced architectural traditions and organised state structure, the Urartians take their place among the most exciting civilisations of the first half of the first millennium BC in the Near East.Extensive detailed research and publication has been carried out on Urartian civilisation for over a hundred years, but the origin and dynamics of the development of this civilisation are still obscure. The Assyrian annals, which start from the 13th century BC, are at present the only source for understanding the early periods. These records were intended as propaganda and their accuracy is in many instances thus questionable.
42
Shimov, Vsevolod V. "Civilisation approach in Russia and its historical evolution." Journal of the Belarusian State University. Sociology, no. 4 (December 28, 2021): 32–38. http://dx.doi.org/10.33581/2521-6821-2021-4-32-38.
Full textAbstract:
The article examines the features of the evolution of the civilisational approach in Russia. The historical stages of the formation of the civilisational approach in Russian political thought, starting from the pre-revolutionary times and ending with the post-Soviet period, are considered. The works of N. Danilevsky, L. Gumilyov, A. Dugin, V. Tsymbursky are analysed. It is concluded that the civilisational approach in Russia was especially in demand due to the specific nature of Russia’s relations with the Western world and within the discussion about Russia’s belonging to European civilisation. In the perspective of the world-system analysis, the development of the civilisational paradigm in Russia was due to its being on the semi-periphery of the capitalist world-system. It has always complicated relations with the Western countries belonging the world-systemic core. The findings can be used within the study of the processes of formation of national and sociocultural identity in the post-Soviet space, as well as in teaching disciplines of the socio-humanitarian block (political science, history of political doctrines).
43
Abulafia, David. "Islam in the History of Early Europe." Itinerario 20, no. 3 (November 1996): 9–23. http://dx.doi.org/10.1017/s0165115300003958.
Full textAbstract:
Virtually every account of European history after the fall of the Roman Empire identifies ‘Europe’ with Christian civilisation, echoing, consciously or otherwise, the universalist claims of the Byzantine emperors, the popes and the western Roman emperors. Yet it is also the case that Islam possessed a European presence from the eighth century onwards, first of all in Spain and the Mediterranean islands, and later, from the mid-fourteenth century, in the Balkans, where the Turks were able rapidly to establish an empire which directly threatened Hungary and Austria. The lands ruled by Islam on the European land mass have tended to be treated by historians as European only in geographical identity, but in human terms part of a victorious and alien ‘oriental’ civilisation, of which they were provincial dependencies, and from which medieval Spanish Christians or modern Greeks and Slavs had to liberate themselves. Yet this view is fallacious for several reasons. In the first place, there is a valid question about our use of the term ‘civilisation’, which Fred Halliday has expressed as follows:‘Civilisations’ are like nations, traditions, communities – terms that claim a reality and authority which is itself open to question, and appeal to a tradition that turns out, on closer inspection, to be a contemporary creation.
44
Charpin, Dominique. "Civilisation mésopotamienne." L’annuaire du Collège de France, no. 115 (November 1, 2016): 431–50. http://dx.doi.org/10.4000/annuaire-cdf.12530.
Full text
45
Charpin, Dominique. "Civilisation mésopotamienne." L’annuaire du Collège de France, no. 116 (June 15, 2018): 229–42. http://dx.doi.org/10.4000/annuaire-cdf.12850.
Full text
46
Charpin, Dominique. "Civilisation mésopotamienne." L’annuaire du Collège de France, no. 117 (September 1, 2019): 199–215. http://dx.doi.org/10.4000/annuaire-cdf.14058.
Full text
47
Leitz, Christian. "Civilisation pharaonique." La lettre du Collège de France, no. 28 (April 1, 2010): 21–22. http://dx.doi.org/10.4000/lettre-cdf.1058.
Full text
48
Charpin, Dominique. "Civilisation mésopotamienne." L’annuaire du Collège de France, no. 118 (December 30, 2020): 187–208. http://dx.doi.org/10.4000/annuaire-cdf.15574.
Full text
49
Christensen, Søren. "Substansløs civilisation." Slagmark - Tidsskrift for idéhistorie, no. 18 (February 3, 2018): 161–64. http://dx.doi.org/10.7146/sl.v0i18.103659.
Full text
50
Charpin, Dominique. "Civilisation mésopotamienne." L’annuaire du Collège de France 121 (2024): 381–402. http://dx.doi.org/10.4000/12kub.
Full text