Journal articles: 'History Civilization World history'

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Holzapfel, Richardd Neitzel, and Peter N. Stearns. "Western Civilization in World History." History Teacher 37, no. 3 (May 2004): 410. http://dx.doi.org/10.2307/1555685.

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Dolenko, Dmitry V., and Stanislav A. Malchenkov. "RUSSIA IN THE MULTICILIZATIONAL WORLD: STAGES OF DEVELOPMENT AND INTERACTIONS." Humanitarian: actual problems of the humanities and education 19, no. 2 (June 29, 2019): 150–60. http://dx.doi.org/10.15507/2078-9823.046.019.201902.150-160.

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Introduction. The study of the civilizational development stages of Russia is relevant due to the increasing role of the civilization factor in the modern multi-civilization world. The analysis of the scientific literature on the civilizational development of Russia shows that views on the nature of Russian civilization are pluralistic. The aim of the work is to analyze the historical stages of the civilizational development of Russia. The main tasks include the analysis of the Orthodox, Soviet and modern Russian civilization, their role in the multi-civilization world. Materials and Methods. The theoretical civilization model of S. Huntington is used as a theoretical and methodological basis for the analysis of the Russian civilization. To identify the stages of formation of the Russian civilization, historical, comparative, institutional and structural-functional methods were used. Results. From the point of view of its civilization development, Russia has gone through three stages: the formation of an Orthodox civilization, Soviet and Modern. Orthodox civilization was the core of a multi-ethnic and multi-religious cultural community of the Russian Empire. Its unique qualities did not predetermine confrontation and hostility towards the states of other civilizations. The Soviet civilization was formed as a result of state policy on the basis of communist ideology. It was in confrontation with the capitalist states of other (primarily Western) civilizations. The modern civilization of Russia is formed on the basis of the historical cultures of the peoples of Russia and the institutions of a democratic state of law. Its characteristic features create the possibility of cooperation with other civilizations of the modern world. Discussion and Conclusions. The civilizational development of Russia includes three stages, within which three different civilizations were formed: Orthodox, Soviet and Modern. Throughout its history, Russia has interacted with its surrounding countries and carried out a cultural and civilizational exchange with them. In most cases, this exchange was peaceful and mutually beneficial.

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Mork, Gordon R., Bullitt Lowry, and Shannon Doyle. "World Civilization and Western Civilization." Teaching History: A Journal of Methods 10, no. 2 (May 4, 1985): 51–62. http://dx.doi.org/10.33043/th.10.2.51-62.

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Ali, Muzaffar. "Arnold Toynbee Ideas about Islamic Civilization and the Extent Influenced by the Vision of Ibn Khaldun: A Descriptive and Analytical Study." Al-Milal: Journal of Religion and Thought 2, no. 2 (December 25, 2020): 212–32. http://dx.doi.org/10.46600/almilal.v2i2.154.

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Ibn e Khaldun (1406 C.E.) has been an imminent scholar and well known for his work in the study of civilization. His vision regarding Civilization holds the significant place according to the philosophers of history. Arnold J. Toynbee (1975 C.E.) is one such prominent thinker who not only applauded the thoughts of Ibn e Khaldun but was influenced by Ibn e Khaldun’s views as it can be seen in Toynbee’s book: “A Study of History”. As a philosopher of history, he has much contribution in the field; He interlinks History with civilization. He presented a thoughtful book surrounding his civilizational vision; which explains the causes of world’s ups and downs. Although he presented a quality research about the division of the civilizations in the light of religion, many aspects of his work need to be reassessed. As per his understanding of world civilizations, he represents twenty-one civilizations, but with the passage of time, the number reduces and now only five are left in the contemporary epoch. According to him, religion has played significant role in the rise and fall of civilizations through their various stages. This research will highlight his thought about Islam through a comparison between Toynbee and Ibn e Khaldun’s Islamic civilizational thoughts. The study will also mention several problems in his approach to the Islamic Civilization. Furthermore, along with due importance of both scholars in the subject of history, their authoritative status will be stated. This research aims to discuss some misconceptions of the West that are based on Toynbee's understating of Islamic civilization and history. And, consequently, it intends to improve relations between people of the west and east.

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Yatsenko, Olena. "ONTOLOGY OF CULTURE IN CIVILIZATION CONCEPTS OF WORLD HISTORY." Educational Discourse: collection of scientific papers, no. 16(9) (October 4, 2019): 42–57. http://dx.doi.org/10.33930/ed.2019.5007.16(9)-4.

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Culture is a potential, intuitive, myth-making essence, immanent unity of many of its various manifestations: from the state system to the realization of daily human activity. Civilization is the process of crystallization of living energy in the form of stable forms, the authenticity of which becomes the field of discussion, search and practical philosophy. At this stage, cultural life loses its integrity and organicness but becomes eclectic and kaleidoscopic. Unlike O. Spengler, N. Danilevsky considers culture a derivative phenomenon of historical and civilizational formation. In his opinion, culture does not degenerate into civilization but finds in it its fullest and perfect embodiment. The idea of globalization is originally analyzed by the famous sociologist P. Sorokin. He is the author of the theory of the existence of culture supersystems, one of the most original in the history of cultural studies.

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Riley, Phillip F., and William McGauhey. "Five Epochs of Civilization: World History as Emerging in Five Civilizations." History Teacher 33, no. 4 (August 2000): 551. http://dx.doi.org/10.2307/494952.

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Al Katib, Bashir. "[Review of the history of the teaching of medicine in Arabic]." Eastern Mediterranean Health Journal 1, no. 2 (August 30, 2021): 284–93. http://dx.doi.org/10.26719/1995.1.2.284.

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This paper reviews the history of using Arabic as a working language in the development of medical sciences and education since the Arab-Islamic civilization took over the heritage of the Greek civilization and replaced it in the track of piomeer human civilizations. The paper also discusses the subsequent developments in teaching medical sciences in the Arab world up till now

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Kychkyruk, T. "Globalization, civilizations, and stadial universalism." Humanitarian studios: pedagogics, psychology, philosophy 1, no. 100 (April 30, 2020): 58–63. http://dx.doi.org/10.31548/hspedagog2020.01.058.

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The contradictions between the various paradigms of civilization and the related problems of world globalization, as well as the interaction of civilizations are the subject of many sciences. Globalization is interpreted as the interaction of civilizations. Thus, civilization becomes one of the main categories in the process of explaining and understanding the world. Today there is no generally accepted definition of the term “civilization” - it is defined and interpreted differently. Sometimes it is used as a synonym for the term “culture”. Civilization can also refer to society as a whole. The “embryos” of the civilizational-stadial approach to the historical development appeared in the eighteenth century, when the concept of civilization was introduced into scientific circulation; and the representatives of this approach grounded their ideas on the unity of the world history. According to the stadial approach to the development of society, the historical process is characterized by progressiveness and gradual development. This approach is based on the linear time model. The paper aims to investigate such phenomena as “civilization” and “stadial universalism”.

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Kalakura, Yaroslav. "ANTHROPOCENTRICISM AND SOCIOCULTURAL APPROACH AS COMPONENTS OF CIVILIZATION UNDERSTANDING OF UKRAINIAN HISTORY." Kyiv Historical Studies 11, no. 2 (2020): 69–80. http://dx.doi.org/10.28925/2524-0757.2020.2.10.

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The methodological significance of the transition to civilizational knowledge of history is clarified in the article. The author notes that the methodological reorientation of historians and the transition to the study of the history of the Ukrainian people in the context of the civilization paradigm have contributed for raising the scientific level of historical studies. Due to this, a new vision of key problems of domestic and foreign history was formed and a number of falsified and distorted issues in the imperial and Soviet times were refuted. This made it possible to demonstrate the civilizational identity of Ukraine. Modern science considers the sociocultural approach as a methodological tool for the systematic study of the interaction of all spheres of society. Culture appears as an important criterion for the content and quality of social life. The civilizational model of the historical cognition overcomes the gaps of the Ukrainian history and promotes the establishment of Ukrainian identity. It prevents ignoring the traditional culture and mentality of the Ukrainian people, the deep regional features of the country. With the civilizational knowledge of Ukraine is related it civilizational choice, the European integration processes, which is based on a dialogue with Europe. In the civilization paradigm, the history of Ukraine is considered as the history of a separate country, but not in isolation, in relation to the history of other peoples, in the context of regional and world civilizations.

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Spohn, Willfried. "World history, civilizational analysis and historical sociology: Interpretations of non-Western civilizations in the work of Johann Arnason." European Journal of Social Theory 14, no. 1 (February 2011): 23–39. http://dx.doi.org/10.1177/1368431010394506.

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The aim of this article is to assess Arnason’s civilizational theory and methodology and their application to non-Western civilizations from a historical-comparative sociological perspective. Although civilizational analysis and historical sociology as historical-comparative orientations in sociology are closely connected, civilizational analysis concentrates particularly on the macro-history of civilizations, whereas historical-comparative sociology (particularly in its American variety) is orientated rather to a meso- and micro-analytical foundation of societal developments and therefore is more time- and context-sensitive. From such a perspective, the article reconstructs, first, Arnason’s theoretical and methodological approach to civilizational analysis and discusses his contribution to the civilizational origins and dynamics of the West as a measuring rod for non-European societies. Second, it then assesses Arnason’s two major exemplary civilizational studies: the Soviet model in Russia, Eastern Europe and the non-European world as well as the Japanese civilization in the broader East Asian civilizational context. The article concludes with a critical summary of Arnason’s highly innovative approach from the vantage point of a recently developing global orientation in historical and comparative sociology.

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Pacey, Arnold. "Technology in World Civilization: A Thousand-Year History." Philosophy East and West 43, no. 1 (January 1993): 155. http://dx.doi.org/10.2307/1399479.

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Basalla, George, and Arnold Pacey. "Technology in World Civilization: A Thousand-Year History." Technology and Culture 33, no. 2 (April 1992): 347. http://dx.doi.org/10.2307/3105864.

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Nebylitsyn, Y. S., and A. A. Nazaruk. "HISTORY OF PHLEBOLOGY (Part I)." I.P. Pavlov Russian Medical Biological Herald 25, no. 2 (September 25, 2017): 214–22. http://dx.doi.org/10.23888/pavlovj20172214-222.

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The article is devoted to the history of the development of pathology of the venous system. It presents the most important ancient discoveries, which allow to understand the degree of development of science, the study of venous pathology at different stages of history in various ancient civilizations. It also provides a number of historical facts, including the history of development of surgery and medicine in general, in various civilizations of the ancient world, which were obtained in the study of ancient, ancient medical treatises and museum exhibits. Given is the illustration that in each ancient civilization ways of dealing with varicose veins were completely unique and different from methods used by people of other civilizations. Of course, with time, some views were rendered incorrect. In particular, for a long time the treatment of patients with venous pathology was limited to medical assistance for varicose and treatment of venous ulcers. However, the development of medicine has gradually extended the range of surgical interventions.

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Tetelmin, Vladimir. "Energy-demographic history of the modern civilization." Population 24, no. 2 (June 29, 2021): 142–53. http://dx.doi.org/10.19181/population.2021.24.2.13.

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The continuous increase in human energy production per caput is accompanied by an increase in the world population. The work considers the demographic history of civilization as a function of the growing production and use of the energy by mankind. The evolution in the «energy-man» system took place relatively safely for the biosphere and a man up to the value of the per caput energy consumption of 11,000 kW*h/year*person that was achieved by civilization in 1950. Modern high per caput energy consumption of civilization is achieved at the cost of the loss of the environment-forming functioning by the biosphere and at the cost of the loss of the psychophysical health of a person. We can see the prospects for development of civilization through analysis of the energy-demographic history of mankind over the past 200 years. The features of fertility and mortality in the world are considered depending on the per caput energy consumption with a forecast for the future. Two limits to the growth of global energy production were formulated in terms of preventing harm to humans. Corresponding analytical dependencies are proposed. To prevent an ecological and demographic catastrophe and ensure transition of civilization to sustainable development, it is proposed to reduce the world energy production to 140*1012 kW*h/year with a decrease in per caput energy consumption to a relatively safe level of 18,000 kW*h/year*person, which existed in society in 1970. After this «step back» civilization will enter a state of relatively safe existence.

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Lapshina, E. "China, Chinese Civilization and the World: History, Modernity, Prospects." Азия и Африка сегодня, no. 4 (April 2019): 57–63. http://dx.doi.org/10.31857/s032150750004385-5.

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Gozzi, Gustavo. "History of International Law and Western Civilization." International Community Law Review 9, no. 4 (2007): 353–73. http://dx.doi.org/10.1163/187197407x261386.

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AbstractThis paper discusses the origins 19th-century international law through the works of such scholars as Bluntschli, Lorimer, and Westlake, and then traces out its development into the 20th century. Nineteenth-century international law was forged entirely in Europe: it was the expression of a European consciousness and culture, and was geographically located within the community of European peoples, which meant a community of Christian, and hence "civilized," peoples. It was only toward the end of the 19th century that an international law emerged as the expression of a "global society," when the Ottoman Empire, China, and Japan found themselves forced to enter the regional international society revolving around Europe. Still, these nations stood on an unequal footing, forming a system based on colonial relations of domination. This changed in the post–World War II period, when a larger community of nations developed that was not based on European dominance. This led to the extended world society we have today, made up of political systems profoundly different from one another because based on culture-specific concepts. So in order for a system to qualify as universal, it must now draw not only on Western but also on non-Western forms, legacies, and concepts.

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Khrenov, Nikolai A. "Civilizations in competition for leadership in history: America as a type of civilization in the 20th century (a cultural aspect)." Verhnevolzhski Philological Bulletin 2, no. 25 (2021): 187–99. http://dx.doi.org/10.20323/2499-9679-2021-2-25-187-199.

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The article is a fragment of a bigger work on the relationships of three civilizations – America, China and Russia – at the turn of the XX-XXI centuries, based on the principle of the «Other». It focuses on the formation of America as aspecial type of civilization in the pace of the past century. It is recorded that in the twentieth century America ceased to be a mere part of the Old World and became an independent type of civilization, and, beginning with Hiroshima, claimed the status of a civilization-leader in geopolitics. The aim of this article is to give an answer to the cultural and philosophical question of where America stands during the early decades of the 20th century from a civilizational perspective. The author proposes a new methodological and conceptual way of reflection connected with shifting from the ideas of O. Spengler, who did not include America in the list of independent civilizations, and extrapolating E. Gibbon's conclusion with regard to the Roman civilization (which America is often compared with) that its fall began at the peak of its development. On the basis of representative empirical material of American cinema (F. F. Coppola's Apocalypse Now, A. Penn's Little Big Man) the author identifies and analyzes the intentions of American culture, showing its transition to the next stage of its history with such signs as the dramatic ideological confrontation between the images of the «empire of trust» and the «empire of evil», the degradation of personality and society affected by the imperial complex, the awareness of the apocalyptic genocide of the ancient Indian civilization. The study provides convincing evidence that contemporary American cinema is becoming a powerful means of both diagnosing the situation of America as it is today and de-mythologizing American «heroic» history. Thus, cinema brings Americans back from their own virtual history-simulacrum to reality, opening up the possibility of a deeper understanding of America both as a civilization type and as a specific collective identity of Americans. Understanding no longer from the point of view of its ruling elite, but simply of a human being. This fact gives hope for establishing deeper human relationships between America and other civilizations which it views as the «Others».

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Yuriev, Dmitry A. "Rise of the East. Russian Perspectives of the World History." Almanac “Essays on Conservatism” 65 (March 1, 2020): 335–408. http://dx.doi.org/10.24030/24092517-2020-0-4-335-408.

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Spengler predicted “Decline of the Western world” itself, but not its results: he expected a long (200–300 years) process of cultural transformation of mankind. But today the Western solipsistic and nihilistic civilization with frightening speed becomes a suicidal civilization, capable of blowing up the approaching post-Western future according to the principle “if I can’t have you, nobody can!” Russia must and can become the nucleus of this post-Western future crystallization – a harmonious, multipolar future based on the sense of truth (Pravda) in which all its sovereign creators (Russia, and possibly China, Latin America, India and all reasonable humanity) will save our planet from the man-made collapse.

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Castellani, Victor. "(Re)Centering Old World Civilization." European Legacy 15, no. 6 (October 2010): 779–83. http://dx.doi.org/10.1080/10848770.2010.517263.

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Yiwei, W. "Internal Сivilizational Content – Civilizational." Outlines of global transformations: politics, economics, law 9, no. 6 (July 24, 2018): 76–87. http://dx.doi.org/10.23932/2542-0240-2016-9-6-76-87.

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From the point of the human civilization history the main purpose of “One Belt, One Road’ Project is to revise the provisions of west-oriented ideology according to which the continental civilizations are subordinate to the maritime ones and the East is subordinate to the West. At the same time, “One Belt, One Road’ Project helps to restore through the return of Eurasia as the center of world civilization and is aimed at the creation of a foundation for a new civilization based on the principles of “unity of man and heaven” and “unity of man and the sea”. From the point of Chinese civilization history, the above-mentioned Project contributes to its triune transformation: the transition from a continental type of civilization to the maritime one, from an agrarian civilization to an industrial one, from a regional civilization to a global one. «One Belt, One Road» Project shows the increased consciousness of Chinese civilization, reflects its self-confidence and is an expression of the theoretical, practical and philosophical aspects of Chinese wisdom, creating the “effect of three fives”: changes unseen over the five-thousand-year history by which a transformation of the traditional Chinese culture is meant; changes unseen over the last five hundred years by which the renewal of modern civilization is meant; changes unseen over the past fifty years by which a realization of the Chinese dream is meant. Together they lead to a simultaneous revival and transformation of an ancient civilization, and also allow us to talk about the conjugation of the Chinese and world dreams.

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Douthit, Nathan. "The Dialectical Commons of Western Civilization and Global/World History." History Teacher 24, no. 3 (May 1991): 293. http://dx.doi.org/10.2307/494618.

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Cowan, Ruth Schwartz. "Technology in World Civilization: A Thousand-Year History. Arnold Pacey." Isis 83, no. 2 (June 1992): 307–8. http://dx.doi.org/10.1086/356129.

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Spooner, Brian. "The Baloch in Islamic Civilization, Western Ethnography, and World History." Journal of the Middle East and Africa 4, no. 2 (May 2013): 135–51. http://dx.doi.org/10.1080/21520844.2013.831021.

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Pagnotti, John, and William B. Russell. "Using Civilization IV to Engage Students in World History Content." Social Studies 103, no. 1 (January 2012): 39–48. http://dx.doi.org/10.1080/00377996.2011.558940.

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KRUTIKOV, Anton. "Concepts of Belarusian History. II. "Russian World", "Litvinism", "Belarusian Civilization"." Perspectives and prospects. E-journal, no. 4-2020/1-2021 (2021): 66–79. http://dx.doi.org/10.32726/2411-3417-2021-1-66-79.

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At the turn of the 1990s, Belarus received a unique chance to revive Western-Russianism as a new national idea based on the centuries-old cultural affinity of the three fraternal Slavic peoples. However, rapid changes in the historical policy of the Belarusian leadership resulted in the diffusion of nationalist concepts of the past into historical science and official rhetoric. President Lukashenko's theses about the "Belarusian civilization" were quickly reflected in “official” Belarusian historiography. The symbols of the modern Belarusian protest movement - T. Kostiushko and K. Kalinowsky were introduced into the public consciousness not by external forces, but by Belarusian textbooks.

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Lee, Joseph Tse-Hei. "Axial Civilizations and World History." Mission Studies 24, no. 2 (2007): 349–50. http://dx.doi.org/10.1163/157338307x234996.

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Latif, Abdul. "PERADABAN ISLAM: HEGEMONI DAN KONTRIBUSINYA DI BIDANG SASTRA ARAB." Al-Fathin: Jurnal Bahasa dan Sastra Arab 1, no. 2 (January 22, 2019): 107. http://dx.doi.org/10.32332/al-fathin.v1i2.1269.

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Islamic Civilization is one of civilizations which has a prominent role in the world civilizations history. But many bad stereotypes has been given by Orientalist about Islamic Civilization. More than it, some of them also regard that Islamic Civilization has the lowest contribution in human civilization advancement. To know how Islamic Civilization ruled and had a role in developing civilization in that time, so the writer uses hegemony theory of Antonio Gramsci. The result of this research proves that there are two ways done by Islamic Civilization in ruling the society under its authority, first is by structured leadership led by the highest commander in Islam society civilization, and second is by morality leadership which that moral is taken from Alquran principals and values. Despite opinions above, Islamic Civilization contributions also has been acknowledged by European especially in this three sectors, it is in science, morality and thought. The contribution of Islamic civilization in the field of Arabic Literature is the presence of themes of heroism and the spirit of struggle in European literary works.

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Kolodnyi, Anatolii M. "Ukraine's Religious Thought: Its History and Present." Ukrainian Religious Studies, no. 40 (October 24, 2006): 8–18. http://dx.doi.org/10.32420/2006.40.1761.

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Ukrainian religious studies have their roots in the Kievan Rus era. First of all, The Tale of the Times, which describes the process of introducing Christianity in Ukraine-Russia, reveals the historical, psychological and ideological basis for Vladimir the Great's choice of faith for his people. Adoption of Christianity is a major worldview revolution in the spiritual life of Ukraine, which has included it in the context of world civilization. From a princely time, many religious thinkers have become a universal way of seeing, understanding and appreciating the world for many Ukrainian thinkers. The main purpose of their works is not the desire to create a certain holistic system of theological knowledge, but the desire to convey their personal religious -istic perception of the divine nature, harmony, beauty and perfection of God-created world. These are the "Teachings of Vladimir Monomakh", "The Word of Law and Grace" by Hilarion of Kiev, "The Life of Theodosius Pechersky" and even "The Word of Igor's Hike".

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Brooks, Alison S., and JoAnne Lanouette. "Teacher's Corner: Choosing Texts for Global History or World Civilization Courses." AnthroNotes : National Museum of Natural History bulletin for teachers 12, no. 1 (September 12, 2014): 7. http://dx.doi.org/10.5479/10088/22302.

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Quandt, William B., and Marshall G. S. Hodgson. "The Venture of Islam: Conscience and History in a World Civilization." Foreign Affairs 76, no. 5 (1997): 232. http://dx.doi.org/10.2307/20048252.

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Makhmudova, Azizakhon Nosirovna. "ISSUES OF HISTORY WORLD CIVILIZATION IN THE SCIENTIFIC RESEARCH OF R.H.SULEYMANOV." Austrian Journal of Humanities and Social Sciences, no. 1-2 (2021): 20–24. http://dx.doi.org/10.29013/ajh-21-1.2-20-24.

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NAVARI, CORNELIA. "Arnold Toynbee (1889–1975): Prophecy and Civilization." Review of International Studies 26, no. 2 (April 2000): 289–301. http://dx.doi.org/10.1017/s0260210500002898.

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Toynbee's theory of international relations was embedded in a species of grand narrative which plotted the rise and fall of all known civilizations. Both the end of nationalism and the rise of the universal state, central elements of his theory, were presented as aspects of a universal historical process evident in all previous social orders. The coming fate of Western civilization was but the most recent example of recurrence. It was also didactic: he saw his great Study of History as laying the foundations for the creation of a viable world order. Beginning with a cyclical view of history which emphasized decline, and in which the universal state was an aspect of decline, he eventually concluded that Western Civilization might evade the law of recurrence. Toynbee claimed to have detected laws of history; he also claimed to have understood what was unique about Western Civilization such that it might break the historical chain. It was not as optimistic, but it belongs generally to the tradition of liberal progressivism of which Fukuyama's recent excursion is the latest expression.

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Strechie, Mădălina. "Alexander the Great and the “Clash” of Ancient Civilizations." International conference KNOWLEDGE-BASED ORGANIZATION 24, no. 2 (June 1, 2018): 421–26. http://dx.doi.org/10.1515/kbo-2018-0126.

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Abstract Alexander the Great was not only a great political leader, but also an amazing general. He did not face only armies, but entire civilizations which he forced to merge, following his own example. We believe that his most lasting victory was the Hellenistic civilization, a new civilization that emerged after the “clash of civilizations” that Alexander, the great leader, had opposed, namely the Greek civilization versus the Persian civilization. His war was totally new, revolutionary, both in terms of fighting tactics, weapons, and especially goals. Alexander became the Great because of his ambition to conquer the world from one end to the other. Beginning with the pretext meant to take revenge for the Persian Wars, his expedition to the Persian Empire was in fact a special “clash of civilizations”. With Alexander, the West fully demonstrates its expansionist tendencies, conquering at first an empire and civilization after civilization. Thus, in turn, the Greek crusher of the new half-god of war defeated the Phoenician, Egyptian, Persian civilizations (the coordinator of the empire that initiated for the first time the process of assimilation of the defeated ones, namely Persanization).From the military point of view, Alexander the Great was the initiator of the lightning war, of course mutatis mutandis, forming a military monarchy within the conquered civilizations, turning for the first time in history, generals into important politicians, we think here of the Diadochi. Alexander the Great forced the limits beyond human possibilities, beyond the map and beyond fate. He is the most original general of history, precisely in his manner of making war and imposing peace, being the toughest “shock of civilizations”

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MAZOUZI, Racha. "THE HISTORY OF MEDECIN IN THE MEDIEVAL AND MODERN ERA,AND IT’S ROLE INTHE STUDY OF HISTORY OF ISLAMIC CIVILIZATION." RIMAK International Journal of Humanities and Social Sciences 03, no. 07 (September 1, 2021): 149–62. http://dx.doi.org/10.47832/2717-8293.7-3.14.

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Islamic civilization had a prominent role, whether in the Islamic world, or its clear impact on the life of Europe, which was suffering from backwardness and ignorance. The Islamic civilization awakened it from its slumber and deep backwardness, through the its scientific achievements, and perhaps one of the most important roles was in the field of medical sciences, where Muslims took great care of the medicine industry at the beginning, from the search for the origin of the disease to treatment methods, and the establishment of institutions especially for its meridian and education, and the importance of this research lies in the definition of Arab-Islamic medicine, and its impact on Europe, especially that Westerners have claim the science has not developed for Muslims throughout the ages, and also aim through this research to track the development of medicine and the cultural and social movement in Islamic civilization in the Middle Ages and modernity.

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Horne, John. "The Global Legacies of World War I." Current History 113, no. 766 (November 1, 2014): 299–304. http://dx.doi.org/10.1525/curh.2014.113.766.299.

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Although the prestige of European civilization suffered a body blow in World War I, it took most Europeans longer to realize that their continent was not the center of the world, and longer still to think of a war fought mainly in Europe as a truly global conflict.

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Mansurova, Malohat Yunus Qizi. "The Education System In The Works Of Central Asian Thinkers: History And Modernity." American Journal of Social Science and Education Innovations 03, no. 02 (February 28, 2021): 356–62. http://dx.doi.org/10.37547/tajssei/volume03issue02-55.

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In this article, our ancestors Al-Khwarizmi, Ahmad Fergani, Abu Rayhan Beruni, Abu Ali ibn Sino, Abu Nasr Farobi, Amir Temur, Mirzo Ulugbek, Alisher Navoi, who contributed to the development of Eastern science in the IX-XII and XIV-XV centuries in the Central Asian region. The scientific heritage of our great ancestors, the role of world civilization and the protection of our youth from the threat of biased information, the benefits of the works of thinkers in society, its great creativity, the education of a harmoniously developed generation, the promotion of their works. serves to convey to the public.

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Perevezentsev, Sergey V. "Where are We From? Who are We? Where are We Going? Historiosophic Notes." Almanac “Essays on Conservatism” 60 (December 12, 2019): 319–40. http://dx.doi.org/10.24030/24092517-2019-0-4-319-340.

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Russian history is the history of special civilization of the Russian world, and it is extremely complex and contradictory. More than once there were periods of the highest rise, unusually productive historical and cultural creation. But there were also times of tragic falls, when it seemed that Russian civilization would never rise from the ruins. However, time passed and it turned out that the Russian world, like a mysterious Phoenix bird was reborn from the ashes and again began to create space around it. Why did this happen? What is the mestery of the constant revival of the Russian world? This article represents the author's search for the answers to these and many other questions.

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Abdullah al-Ahsan. "Law, Religion and Human Dignity in the Muslim World Today: An Examination of OIC's Cairo Declaration of Human Rights." Journal of Law and Religion 24, no. 2 (2008): 569–97. http://dx.doi.org/10.1017/s0748081400001715.

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Human dignity is the recognition and respect of human need, desire and expectation one individual by another. This recognition is indispensable because no human being survives alone: Human dignity creates the foundation of society and civilization. Our knowledge of history suggests that religious ideas have provided this basic foundation of civilization. Describing the first recognized civilization in history one historian says, “Religion permeated Sumerian civic life.” According to another historian, “Religion dominated, suffused, and inspired all features of Near Eastern society—law, kingship, art, and science.” Based on these observations while defining civilization Samuel Huntington asserts, “Religion is a central defining characteristic of civilizations.”In Islam, the Qur’an declares that: “We have bestowed dignity on the progeny of Adam.” The verse then continues to remind the whole of mankind of God's special favor unto them with physical and intellectual abilities, natural resources and with superiority over most other creatures in the world. This dignity is bestowed through God's act of creating Adam and breathing into him His Own Spirit. Since all human beings originated from Adam and his spouse, every single human being possesses this dignity regardless of color, race, religion and tribe. The whole of mankind, as khalīfah (vice-resenf) is responsible for establishing peace on earth through divinely ordained values such as amānah (trust), ‘adālah (justice) and shūra (consultation).

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Yakub, M. "Humanism Civilization in the Perspective of Islamic History: Semantic Study of the Word Da’wa in the Qur’an." Proceedings of International Conference on Da'wa and Communication 1, no. 1 (November 5, 2019): 19–25. http://dx.doi.org/10.15642/icondac.v1i1.275.

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This paper discusses about humanism civilization in the perspective of Islamic history. The approach taken in this journal is the historical narrative method by looking at universal values that favor human interests, expressed in a mindset, by not distinguishing on the basis of ethnicity, religion, skin color, and belief systems and religion. In addition, the author also explains that many aspects of humanity are recorded in Islamic history such as futuh mecca (conquerization of mecca). The author describes there are 4 leaders of Islamic leaders who describe humanitarian events contained in the history of Islam. This certainly awake and give direction to aspects relating to the general needs of humans including justice, equality (egalitarian) love and compassion, generosity, obedience to principles / law, environmental peace to the principles of chivalry and heroism. These universal principles are upheld and expressed by the Prophet Muhammad in his life and that is what he taught to his friends so that they will be passed on to the Muslims afterwards. The presence of this humanist civilization is like an oasis that gives thirst satisfaction to people who have the character of wisdom and have high ideals that all civilizations should elevate the degree of humanity. The impact of humanism civilization in the perspective of Islamic history is very useful because it refers to the principles of the Qur'an that give a universal message that can build humanism civilization that is embodied in the trajectory of Islamic history and continue the values of humanism's great and noble civilization.

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Iakovenko, I. G. "Civilization and Barbarism in Russia's History: State Power and the "Criminal World"." Russian Politics & Law 35, no. 4 (July 1997): 43–58. http://dx.doi.org/10.2753/rup1061-1940350443.

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Heo, Eunchul. "A Descriptive Analysis of Mesopotamian Civilization in High School World History Textbook." Journal of Humanities and Social sciences 21 11, no. 2 (April 30, 2020): 2115–30. http://dx.doi.org/10.22143/hss21.11.2.149.

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Arnason, Johann Pall. "An Ecological View of History: Japanese Civilization in the World Context (review)." Journal of Japanese Studies 30, no. 2 (2004): 436–40. http://dx.doi.org/10.1353/jjs.2004.0048.

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Park, Hye-jeong. "Three Didactic Models of Teaching World History for General College Education －World Civilization, Big History, and Primary Documents & Image Critique－." Society of History Education 64 (August 30, 2017): 3–26. http://dx.doi.org/10.17999/sohe.2017.64.01.

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Sigachev, Maxim I., Alexey N. Kharin, and Pavel P. Skakun. "“Integralism” and “Realism” in the Russian Civilization Theories: Two Answers to the Challenges of History." Almanac “Essays on Conservatism” 58 (October 1, 2020): 228–37. http://dx.doi.org/10.24030/24092517-2020-0-3-228-237.

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The article is devoted to the examination of the views on civilizational geopolitics of the two Russian philosophers – A.S. Panarin and V.L. Tsymbursky. The two thinkers represent two different approaches to the philosophy of geopolitics – civilizational “realism” and “integralism”. Those approaches are reflected also in the authors' assessments of the prospects of Russia. V.L. Tsymbursky suggested a kind of some quaint isolation, “shelter” for Russia beyond the “straits”. A.S. Panarin saw the answer in the development of a global project that Russia could offer the world. Actually the disagreements between A.S. Panarin and V.L. Tsymbursky represent a kind of confrontation between geopoliticians and civilizational thinkers. But they also reflect the contradictions between a pragmatist and a theorist. Despite the disagreements, both authors made their worthy contribution to the philosophy of geopolitics, civilization theory and the understanding of the difficult situation that Russia faced after the collapse of the USSR.

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Lepain, Jean-Marc. "Les Paradigmes caches de l’histoire: Comparaison de l’histoire des premiers siecles du christianisme et de la foi bahá’íe." Journal of Baha’i Studies 6, no. 2 (1994): 27–53. http://dx.doi.org/10.31581/jbs-6.2.3(1994).

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In order to explore the lessons that can be learned from history when these lessons have a relevance to our era and our near future, the author adopts a perspective of philosophy of history, grounded in the Weltanschauung or vision of the world of a civilization. He then studies the following paradigms of Christian history which provide enlightenment on Bahá'í history: the rise and decline of a civilization, the role of the Zeitgeist or spirit of the century, transculturalism, and political institutions.

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Zaprulkhan, Zaprulkhan. "Membangun Dialog Peradaban." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 3, no. 1 (July 31, 2017): 49–66. http://dx.doi.org/10.32923/edugama.v3i1.683.

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Abstract: In 1989 Francis Fukuyama with his article The End of History? In the journal The National Interest revolves a speculative thesis that after the West conquered its ideological rival, hereditary monarchy, fascism and communism, the constellation of the world of international politics reached a remarkable consensus to liberal democracy. A few years later, Samuel P. Huntington came up with a more provocative thesis that ideological-based war would be a civilization-based war in his article, The Clash of Civilizations? In the journal Foreign Affairs. It reveals that in the future the world will be shaped by interactions among the seven or eight major civilizations of Western civilization: Confucius, Japan, Islam, Hinduism, Orthodox Slavs, Latin America and possibly Africa. Huntington directed the West to pay particular attention to Islam, for Islam is the only civilization with great potential to shake Western civilization. Departing from the above hypotheses, this paper will specifically discuss the bias of Fukuyama and Huntington's thesis on Islam, and how its solution to build a dialogue of civilization by taking the paradigm of dialogue from Ibn Rushd and Raghib As-Sirjani. Abstrak: Pada tahun 1989 Francis Fukuyama dengan artikelnya The End of History? Dalam jurnal The National Interest revolusioner tesis spekulatif bahwa setelah Barat telah menaklukkan lawan-lawan ideologisnya, monarki herediter, fasisme dan komunisme, konstelasi politik internasional mencapai konsensus yang luar biasa untuk demokrasi liberal. Beberapa tahun kemudian, Samuel P. Huntington muncul dengan tesis yang lebih provokatif bahwa perang berbasis ideologis akan menjadi perang berbasis peradaban dalam artikelnya, The Clash of Civilisations? Dalam jurnal Luar Negeri. Ini mengungkapkan bahwa di masa depan akan dibentuk oleh interaksi antara tujuh atau delapan peradaban utama peradaban Barat: Konfusius, Jepang, Islam, Hindu, Slavia Ortodoks, Amerika Latin dan mungkin Afrika. Perhatian Huntington pada Islam adalah potensi terpenting untuk mengguncang peradaban Barat. Berangkat dari hipotesis di atas, makalah ini akan secara khusus membahas bias tesis Fukuyama dan Huntington tentang Islam, dan bagaimana mereka akan mengambil paradigma dialog dari Ibn Rushd dan Raghib As-Sirjani.

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Ukolova, V. I. "School of History." MGIMO Review of International Relations, no. 5(38) (October 28, 2014): 79–86. http://dx.doi.org/10.24833/2071-8160-2014-5-38-79-86.

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The current international processes and events, world politics at the beginning of the 21 century have once again clearly demonstrated that their meaning often emerges through the historical context without which the understanding of what is happening is hardly possible. Rector of MGIMO A.V. Torkunov in his talk on International relations as an educational discipline remarked that "as for sciences the basis of professionalism is mathematical skills and competencies, for international relations such a basis is history". Historical disciplines are taught at MGIMO from the very start of education process. MGIMO is one of the leading centers of research in the fields of history, political sciences and humanities. Here, in different years academics E.V. Tarle, L.N. Ivanov, V.G. Trukhanovskiy, A.L. Narochnitskiy and other prominent scholars and historians taught. Historical School of MGIMO has united important areas of historical science: the history of political processes in the twentieth century, modern history, the history of international relations and diplomacy, historical regional studies and cultural studies, oriental, philosophy and theory of history. The best traditions of the MGIMO historical school incorporated by its founders, make the foundation of its development at present. In 1992, the Department of MGIMO world and national history was established. The principle innovation was the combination of two components - historical education and historical science. This made it possible to present the story of Russia as an important part of the world history, opened up prospects for the implementation of comparative history, the synthesis of specific historical approaches and generalized global vision of civilization and human development. The historical school has realised a number of research projects, including "Alexander Nevsky" and the multi-volume "Great Victory", the work continues on a research project "Russia in the Modern World", and on a project "Synchronous History", etc.

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Gagnon, Paul. "Teaching the West and the World from the Massachusetts Framework." Journal of Education 180, no. 1 (January 1998): 67–78. http://dx.doi.org/10.1177/002205749818000106.

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This article summarizes how teachers may implement the Massachusetts History and Social Science Curriculum Framework as they design and teach courses in Western civilization and world history. It discusses the integration of history, geography, and the social sciences, together with suggested approaches to common problems such as the balance between Western and world studies, selection of main topics and questions, professional development, student assessment, and challenges teachers may confront.

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Su, Xiangjun. "On Characteristics of Chinese Civilization." International Journal of Social Science Studies 9, no. 5 (August 24, 2021): 141. http://dx.doi.org/10.11114/ijsss.v9i5.5334.

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Chinese civilization is the only ancient human civilization existing in the world, with a history of more than five thousand years. Over its long history of evolution, Chinese civilization has developed into a distinct civilization. This article briefly discusses eight main characteristics of the Chinese civilization, including the pluralistic and integrated Chinese nation, the wide use of the time-honored Chinese character, and the philosophy of being people-oriented and seeking harmony between man and nature, etc.. Moreover, it is pointed out that Chinese civilization is the fundamental intrinsic driving force for the rapid rise of China in recent decades and the Chinese national rejuvenation, and China is destined to take its own path of development due to its unique civilization.

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Said, Mohamed Mohamed Tolba. "The Correlation Of Islamic Civilization In Sciences With Western World." Jurnal Online Studi Al-Qur'an 14, no. 1 (January 1, 2018): 1–15. http://dx.doi.org/10.21009/jsq.014.1.01.

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The nature of scientific verification of knowledge distinguishes it from mystical knowledge in empirical sciences. Islam is a religion and a civilization, historically connecting various stages of human history for more than fourteen centuries. The Islamic ethics and law â€œShariaâ€™hâ€ are coherent legal system to protect private property within a comprehensive and rational system. Capitalism and the industrial revolution of western world dramatically transformed resulting in a socio-economic schism consequently emerged as a domineer for existence and affected the Islamic world. The secular and rationalized legal framework needed capitalism, which is incompatible with the nature of Islamic law. The western science in this civilization is also separated from morality and noble values because it has adopted materialistic philosophies and ideologies, such as Pragmatism, Darwinism, Existentialism and any other philosophy that is against the Islamic religion. keywords: Islamic civilization, western world, empirical sciences, Islamic ethics, Islamic law â€œShariâ€™ahâ€, materialistic, human History.

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Journal articles on the topic 'History Civilization World history'

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