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Journal articles on the topic 'History of civilisation'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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1

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 (2022): 163–97. http://dx.doi.org/10.46722/hikmah.v5i4h.

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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 e

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2

Mustapha, Norhayati. "Mohamed Ajmal Abdul Razak (ed.), Islam Hadhari: Bridging Tradition and Modernity." ICR Journal 2, no. 3 (2011): 568–71. http://dx.doi.org/10.52282/icr.v2i3.637.

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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 attribute

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3

Bakar, Osman. "Islamic Civilisation as a Global Presence with Special Reference to its Knowledge Culture." ICR Journal 4, no. 4 (2013): 512–28. http://dx.doi.org/10.52282/icr.v4i4.435.

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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 expl

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Kayadibi, Saim. "Islamic Civilisation: Awakening Parameters." ICR Journal 3, no. 3 (2012): 489–505. http://dx.doi.org/10.52282/icr.v3i3.534.

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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

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5

Bakar, Osman. "Islam and the Three Waves of Globalisation: The Southeast Asian Experience." ICR Journal 1, no. 4 (2010): 666–84. http://dx.doi.org/10.52282/icr.v1i4.708.

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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 Archipela

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Bakar, Osman. "The Place and Role of Maqasid al-Shari'ah in the Ummah's 21st Century Civilisational Renewal." ICR Journal 2, no. 2 (2011): 285–301. http://dx.doi.org/10.52282/icr.v2i2.649.

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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

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7

Abulafia, David. "Islam in the History of Early Europe." Itinerario 20, no. 3 (1996): 9–23. http://dx.doi.org/10.1017/s0165115300003958.

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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 t

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8

Hazri, Tengku Ahmad. "Constitutional Governance and the Future of Islamic Civilisation." ICR Journal 4, no. 4 (2013): 601–14. http://dx.doi.org/10.52282/icr.v4i4.440.

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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 arti

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9

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 (2021): 7–22. http://dx.doi.org/10.1177/03769836211009649.

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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 intercul

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10

Sadik, Sabah, and Abdul-Monaf Al-Jadiry. "Mental health services in Iraq: past, present and future." International Psychiatry 3, no. 4 (2006): 11–13. http://dx.doi.org/10.1192/s1749367600004951.

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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.

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11

Kumar, Ashish. "Nationalising the Harappan Past." Atna Journal of Tourism Studies 15, no. 2 (2020): 1–27. http://dx.doi.org/10.12727/ajts.24.1.

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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 Harappa

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12

Abu-ʿUksa, Wael. "The Premodern History of “Civilisation” in Arabic: Rifāʿa al-Ṭahṭāwī and his Medieval Sources". Die Welt des Islams 62, № 3-4 (2022): 389–418. http://dx.doi.org/10.1163/15700607-62030004.

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Abstract From the 1820s onwards, “progress” and “civilisation” gained extensive use in Arabic and evolved as comprehensive concepts. “Progress” conveyed the power of development and “civilisation” referred to the aspired-to future. The key use of “civilisation” was to establish a new form of legitimacy used to justify new institutional practices, values, and customs. Using Rifāʿa al-Ṭahṭāwī’s early theorisation of “civilisation” in the late 1820s as its starting point, this article tracks how medieval Arabic conceptions of the term influenced his theory, while also elaborating on the course an

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13

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.

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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

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14

Cahen, Claude, and R. B. Serjeant. "Studies in Arabian History and Civilisation." Journal of the Economic and Social History of the Orient 28, no. 3 (1985): 335. http://dx.doi.org/10.2307/3631846.

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15

Delmotte, Florence. "Une théorie de la civilisation face à « l'effondrement de la civilisation »." Vingtième Siècle. Revue d'histoire 106, no. 2 (2010): 54. http://dx.doi.org/10.3917/vin.106.0054.

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16

den Boer, Pim. "Towards a Comparative History of Concepts." Contributions to the History of Concepts 3, no. 2 (2007): 207–33. http://dx.doi.org/10.1163/180793207x237722.

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Building upon an introductory discussion on linguistic exchange - the problem of missing words - and the emergence of transnational concepts, this article consists of a comparative study of the history of the concept of civilisation in some major European languages and the concept of beschaving in Dutch, the closest translation to civilisation in that language. According to the author, the particular and independent conceptual evolution of beschaving should be in part explained by the early development of a modern socio-economic structure in Holland.

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17

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.

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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 civilisatio

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18

WOOLF, STUART. "Reply to Vinen." Contemporary European History 12, no. 3 (2003): 342–43. http://dx.doi.org/10.1017/s0960777303001267.

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It is possible, as Richard Vinen claims, that I arrange historians into categories that are too neat and selective. But I am puzzled by the relationship of his examples to the particular point that I was making. My argument was that the two world wars were experienced as a crisis that placed in doubt the assumptions underlying the interpretation of the long-term progress of European civilisation. I limited my illustration of this to historians who – during these thirty years – wrote histories of Europe that seemed to me to exemplify their responses, either through their vindication of what Eur

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19

Arifin, Azmi. "Eurocentrism and the Historical Perception About the Malays." SHS Web of Conferences 45 (2018): 06005. http://dx.doi.org/10.1051/shsconf/20184506005.

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This study examines the effects of Eurocentrism to the view of the character, nature and image of the Malays especially in the period of British colonialism in the 19th century. This research explains why Eurocentrism creates confusing and negative views of the nature, civilisation and wisdom of the indigenous people. Eurocentrism is a form of thoughts that often measures and defines non-European civilisation through historical, cultural, religious, geographical, scientific and progressive perspectives based on Western or European values, which is considered to be supreme. The beliefs transpir

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20

Novak, David. "The Moral Crisis of the West: The Judaeo-Christian Response." Scottish Journal of Theology 53, no. 1 (2000): 1–21. http://dx.doi.org/10.1017/s0036930600053874.

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To speak of Jewish-Christian relations at the present time requires one to immediately recognise how different these relations are in this more secular period of the history of Western Civilisation than they were in earlier, more religious periods of that history. Jewish-Christian relations today are certainly different in character from the way they were during much of the past two millennia, when ‘Western Civilisation’ was very much a ‘Christian’ civilisation. Throughout this very long, earlier period of history, Jews related to Christians as the masters of the world in which we were continu

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21

Ahsan, Abdullahil. "Civilisational Conflict, Renewal, or Transformation: Potential Role of the OIC." ICR Journal 4, no. 4 (2013): 579–600. http://dx.doi.org/10.52282/icr.v4i4.439.

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The Organization of Islamic Cooperation (OIC) came into existence at the end of the 20th century during the Cold War, a period that also witnessed concerns among many Western intellectuals about the decline of the West. By the end of the century and the collapse of the former Soviet Union, the “clash of civilizations” thesis had placed Islamic civilisation at the center of international politics, once again raising questions about world peace and co-existence between civilisations. Could Islamic civilisation as represented by the OIC play a role at this juncture of history? Does it possess the

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22

Bruter, Annie. "FEBVRE (Lucien). – L’Europe. Genèse d’une civilisation." Histoire de l'éducation, no. 89 (January 1, 2001): 190–91. http://dx.doi.org/10.4000/histoire-education.897.

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23

Hussein Boayo, Suleiman Mohammed. "Arabic Literature in the Rise of Islamic Civilisation and the Present Educational System." ICR Journal 6, no. 2 (2015): 212–28. http://dx.doi.org/10.52282/icr.v6i2.332.

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Every given civilisation has foundations on which it rises. These foundations form the way of thinking for the people to whom that civilisation belongs, and define the scope within which they operate. The foundations differ from one civilisation to another; they may be a revelation, a divine or civil law, or customs and or norms that prevailed in a given society. Islamic civilisation sprung from the original Islamic sources, namely the Qur’an and the prophetic tradition. However, Arabic literature is seen as one of the additional foundations that have played a pivotal role in the rise of this

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24

Blyukher, Fyodor N., and Sergey L. Gurko. "Measures of civilisation." Civilization studies review 4, no. 1 (2022): 90–106. http://dx.doi.org/10.21146/2713-1483-2022-4-1-90-106.

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The article makes an attempt to consider the concept of “civilization” and its corollary concept of “barbarism” from different perspectives. It shows how the term “civilization” successively acquires ideological, scientific and philosophical dimensions. The emergence in the course of history of such social institutions as religion, trade, politics, law, and, finally, centralized military industry and a developed economy mark the stages of the gradual filling of the concept of civility with the content that we find in it today. Barbarism from an anthropological-geographical characteristic turn

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25

Repenkova, Maria M. "GÜlten DayioĞlu’s Alternative History Fantasy Novel." Oriental Courier, no. 2 (2022): 129. http://dx.doi.org/10.18254/s268684310021600-8.

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The paper observes the artistic features of the fantasy novel Twilight Birds (Alacakaranlık Kuşları, 2005) by the famous contemporary Turkish writer Gülten Dayioğlu. The study aims to prove that the novel, in terms of its artistic and aesthetic attributes, belongs to a subgenre of science fiction, alternative history, which is new to Turkish literature. The following objectives were pursued: to characterise Turkish fiction literature in 1990–2000 (classification of genres, genre features, representatives of each genre), to outline the main stages in the study of Turkish fiction by national res

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26

Sanctis de Brito, Adriane. "In the Name of Civilisation." Rechtsgeschichte - Legal History 2019, no. 27 (2019): 404–6. http://dx.doi.org/10.12946/rg27/404-406.

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27

Wei, Wu. "A Cultural History of “Redness” in Chinese Civilisation." Monumenta Serica 70, no. 1 (2022): 1–31. http://dx.doi.org/10.1080/02549948.2022.2061161.

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28

GUHA, SUDESHNA. "Negotiating Evidence: History, Archaeology and the Indus Civilisation." Modern Asian Studies 39, no. 2 (2005): 399–426. http://dx.doi.org/10.1017/s0026749x04001611.

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Following the destruction of the Babri Masjid in Ayodhya in December 1992, the discipline of archaeology has been increasingly exploited for meeting the demands of religious nationalism in India, for offering material proof for the primordiality of Hindu dharma, and for substantiating claims that the ‘Vedic Hindu’ had an indigenous origin within the subcontinent. Over the last decade, statements such as ‘new astrological and archaeological evidence has come to light which suggests that the people who composed the Vedas called themselves Aryans and were indigenous to India’ (Prinja 1996: 10), h

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29

Datta, Venita. "La « civilisation française » aux États-Unis." Vingtième Siècle, revue d'histoire 35, no. 1 (1992): 107–9. http://dx.doi.org/10.3406/xxs.1992.2579.

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30

Datta, Venita. "La "Civilisation francaise" aux Etas-Unis." Vingtième Siècle. Revue d'histoire, no. 35 (July 1992): 107. http://dx.doi.org/10.2307/3769732.

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31

Myers, Ramon H., Francesca Bray, and Tsien Tsuen-Hsuin. "Science and Civilisation in China." American Historical Review 92, no. 1 (1987): 189. http://dx.doi.org/10.2307/1862904.

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32

Dietrich, Craig, and Joseph Needham. "Science and Civilisation in China." American Historical Review 92, no. 5 (1987): 1251. http://dx.doi.org/10.2307/1868596.

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33

Spitra, Sebastian M. "Civilisation, Protection, Restitution: A Critical History of International Cultural Heritage Law in the 19th and 20th Century." Journal of the History of International Law / Revue d’histoire du droit international 22, no. 2-3 (2020): 329–54. http://dx.doi.org/10.1163/15718050-12340154.

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Abstract This article provides a new narrative for the history of cultural heritage law and seeks to contribute to current legal debates about the restitution of cultural objects. The modern protection laws for cultural objects in domestic and international law evolved in the 19th and 20th century. The article makes three new arguments regarding the emergence of this legal regime. First, ‘civilisation’ was a main concept and colonialism an integral part of the international legal system during the evolution of the regime. The Eurocentric concept of civilisation has so far been an ignored catal

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34

Smith, Jeremy C. A. "Japan's Civilisation, Japan's Others." Journal of Intercultural Studies 24, no. 2 (2003): 187–94. http://dx.doi.org/10.1080/0725686032000165405.

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35

Portes, Jacques, and Daniel Royot. "Les Etats-Unis, civilisation de la violence?" Vingtième Siècle. Revue d'histoire, no. 84 (October 2004): 208. http://dx.doi.org/10.2307/3772093.

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36

Ludden, David. "History outside civilisation and the mobility of South Asia∗." South Asia: Journal of South Asian Studies 17, no. 1 (1994): 1–23. http://dx.doi.org/10.1080/00856409408723195.

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37

Gamon, Alizaman D., and Mariam S. Tagoranao. "The Transformation of Muslim Education in the Philippines: A Revisit." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 4 Special Issue (2022): 108–42. http://dx.doi.org/10.46722/hikmah.v5i4f.

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Given the influence of secularism in interpreting social facts, the present study highlights the relevance of recognising cultural convergence as the ultimate panacea to the decades of unresolved conflicts amongst various cultural groups in the Philippines. The study underlines that the surviving epistemological foundation between two opposing cultures of knowledge must be taken as the point of reference in resolving historical injustices done to the Muslim communities. The transformation of Muslim education through government policy interventions and meaningful collaborations with Muslim lead

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38

Niwandhono, Pradipto. "Gerakan Teosofi dan Pengaruhnya Terhadap Kaum Priyayi Nasionalis Jawa 1912-1926." Lembaran Sejarah 11, no. 1 (2017): 25. http://dx.doi.org/10.22146/lembaran-sejarah.23781.

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This paper explores the history of the Theosophical Society in colonial Indonesia within the perspective of intellectual history and how it impact the thoughts of Javanese nationalist-aristocrat. The theosophical movement shared the same ideals with Dutch association policy. The main idea is to raise Eastern culture and society to become equals with Western civilisation. The theosophical movement had major contribution in the Javanese cultural revival movement. Many aspect of Theosophy’s teachings dealt with Indian esoteric cult, which had a strong impact to the vision of Javanese cultural nat

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39

Couch, Emily. "Beware the ‘civilisation’ battle." Index on Censorship 51, no. 2 (2022): 78–79. http://dx.doi.org/10.1177/03064220221110777.

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40

Tzouvala, Ntina, and Richard Joyce. "Civilisation, Materialism and Indeterminacy in International Law: A Review of Capitalism as Civilisation: A History of International Law." Australian Year Book of International Law Online 40, no. 1 (2022): 347–52. http://dx.doi.org/10.1163/26660229-04001015.

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Rivet, Daniel. "D'Ankara a Rabat, entre religion, civilisation et secularisation." Vingtième Siècle. Revue d'histoire, no. 82 (April 2004): 5. http://dx.doi.org/10.2307/3771577.

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Mennell, Stephen, and Bruno Poncharal. "L'histoire, le caractère national et la civilisation américaine." Vingtième Siècle. Revue d'histoire 106, no. 2 (2010): 143. http://dx.doi.org/10.3917/vin.106.0143.

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Rivet, Daniel. "D'Ankara à Rabat, entre religion, civilisation et sécularisation." Vingtième Siècle. Revue d'histoire 82, no. 2 (2004): 5. http://dx.doi.org/10.3917/ving.082.0005.

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44

Vanschoonwinkel, Jacques. "Théra et la jeune civilisation mycénienne." L'antiquité classique 55, no. 1 (1986): 5–41. http://dx.doi.org/10.3406/antiq.1986.2168.

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45

DENG, KENT G. "The Eastern origins of Western civilisation." Economic History Review 57, no. 4 (2004): 799–800. http://dx.doi.org/10.1111/j.1468-0289.2004.00295_26.x.

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46

Ali, Qazi M., and Mohammad Omar Farooq. "Statistics in Islamic Scriptures and Legacy." ICR Journal 8, no. 4 (2017): 473–87. http://dx.doi.org/10.52282/icr.v8i4.160.

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Statistics as a modern discipline has emerged and developed as part of the development of scientific inquiry. While Islamic civilisation has contributed to many key areas of modern knowledge, statistics is one area that has rarely been explored in this context. This paper examines the concept of statistics in Islamic scriptures, particularly the Qur’an, and how the concept has evolved in the history of Islamic civilisation. Evidence presented in the paper sheds important light on how close the modern concept of statistics is to the term al-ihsa’ the Qur’an

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Kamali, Mohammad Hashim. "The Religious Thrust of Islamic Civilisation." ICR Journal 4, no. 4 (2013): 634–38. http://dx.doi.org/10.52282/icr.v4i4.442.

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Civilisation implies settlement, to be sedentary or settled in a region, as distinguished from a bedouin or nomadic lifestyle. The renowned historian ‘Abd al-Rahman Ibn Khaldun (d. 1406) used hadarah (civilisation) in the sense of transformation from nomadism to umran, to an urban milieu inhabited by settled populations and societies. The antonym of badawah (nomadism), hadarah signifies the interaction between man and his environment, and has its genesis in man’s quest to harness the existential world around him in the pursuit of worthy objectives. Mankind’s mission as God’s vicegerent places

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48

Fofana, Idriss Paul-Armand. "Tzouvala, Ntina: Capitalism as Civilisation – A History of International Law." Zeitschrift für ausländisches öffentliches Recht und Völkerrecht / Heidelberg Journal of International Law 81, no. 4 (2021): 1059–64. http://dx.doi.org/10.17104/0044-2348-2021-4-1059.

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49

Habashi, Fathi. "The age of alchemy History of chemistry, metallurgy, and civilisation." Interdisciplinary Science Reviews 23, no. 4 (1998): 348–61. http://dx.doi.org/10.1179/030801898789764336.

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Habashi, Fathi. "The age of alchemy History of chemistry, metallurgy, and civilisation." Interdisciplinary Science Reviews 23, no. 4 (1998): 348–61. http://dx.doi.org/10.1179/isr.1998.23.4.348.

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