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Journal articles on the topic 'Western Christian civilization'
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1
Demchuk, R. V. "Formation of Eastern Christian civilization (religious context)." Ukrainian Religious Studies, no. 17 (March 20, 2001): 3–12. http://dx.doi.org/10.32420/2001.17.1122.
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At one time, A.J.Toynby regarded as civilizations of the "third generation" three civilizations that were formed during the transition from the Old City to the Middle Ages on the basis of the sociocultural, in particular, the religious, property of the ancient and Middle Eastern peoples: Western Christianity, Eastern Christianity, and Muslim. The first two, as is known, had two spiritual Christians, which resolutely differed only in the middle of the XI century. But at the civilization level, the distinction between the East Christian and Western Christian worlds began with the final antiquity.
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Lenkiewicz, Tomasz. "Wpływ europejskiego dziedzictwa kulturowego w sferze idei i wartości na tożsamość współczesnej Europy." Cywilizacja i Polityka 15, no. 15 (October 26, 2017): 90–110. http://dx.doi.org/10.5604/01.3001.0010.5460.
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Europe is distinguished by its cultural and civilizational difference, defined throughout the history as a Latin, Christian, European and Western civilization. The ideological breakthrough in the development of this civilization has been, first of all, caused by the French Revolution (1789-1799), that refined values and ideas of the European communities. Contemporary character of the Western civilization (revealing the crisis of the axiological layer), was shaped in a long historical process, being under the influence of ideas considered to be the most important in particular historical epochs.
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Byshok, Stanislav O. "“Clash of Civilizations” Concept in the EU Right-Wing Populists’ Discourse." RUDN Journal of Political Science 21, no. 4 (December 15, 2019): 745–54. http://dx.doi.org/10.22363/2313-1438-2019-21-4-745-754.
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The concept of “clash of civilizations”, proposed by S. Huntington in the early 1990s, has been controversial, yet has found a solid following, primarily among the right side of the political spectrum in Europe and the US. Since such humanitarian aspects as culture, religion, civilization and national identity are central to modern political debates in the West, it is essential to delve more deeply into civilizational discourse of political actors. This article examines the idea of “clash of civilizations” in the rhetoric of three key right-wing populist parties of the EU: the French “National Rally” (“Rassemblement National”), the Hungarian “Fidesz” and the Dutch “Party for Freedom” (“Partij voor de Vrijheid”). While Huntington wrote about clashes of nations, representative of different civilizations, the right-wing populist focus on civilization clashes at national levels, primarily between Muslim immigrants coming to the EU, whose beliefs are pictured as intrinsically hostile to western values, and native-born Europeans who supposedly hold “JudeoChristian” civilizational identity. Judeo-Christian identity can de described as an “imaginary community” comprising some aspects of Christianity, Enlightenment & humanistic philosophy, which implies secularism and respect for human rights.
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Duchesne, Ricardo. "Christianity is a Hellenistic Religion, and Western Civilization is Christian." Historically Speaking 7, no. 4 (2006): 15–18. http://dx.doi.org/10.1353/hsp.2006.0056.
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Pawluczuk, Włodzimierz. "THE CONCEPT OF CIVILIZATIONAL BOUNDARY." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 57–63. http://dx.doi.org/10.3846/2029-0187.2009.1.57-63.
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In this paper the concept of the boundary of civilizations is discussed on the example of Polish‐Belarusian and Polish‐Ukrainian borderlands. The author starts from the assumption, shared by many historians and sociologists, that civilizations are real cultural entities based on certain long‐lasting patterns of symbolical order. Those patterns are closely related to respective religions like Catholicism and Orthodoxy, but they act even though people's religiosity is weak. The differences between Western Christian and Eastern Christian patterns remain important in a secularized world as well. The author analyses how these civilization differences influence both cross national and political identities in countries, situated on the boundary of civilizations. He shows, in particular, how symbolic patterns shape the identity of Catholic minority in modern Belarus and that of Orthodox minority in today's Poland.
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Johnston, David. "Contours of an Islamo-Christian Civilization." American Journal of Islam and Society 23, no. 4 (October 1, 2006): 104–11. http://dx.doi.org/10.35632/ajis.v23i4.1584.
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Books Reviewed: Jack Goody, Islam in Europe. Cambridge: Polity Press,2004; Richard W. Bulliet, The Case for Islamo-Christian Civilization. NewYork: Columbia University Press, 2004; James A. Bill and John Alden Williams,Roman Catholics and Shi’i Muslims: Prayer, Passion, and Politics.Chapel Hill and London: University of North Carolina Press, 2002.There can be no doubt that the twenty-first century has begun – and continues– under the ominous cloud of enmity between Muslim groups or nationsand western ones, from the attacks on American soil on 11 September 2001to those in Madrid and London, to the invasions of Afghanistan and Iraq, andnow in the growing tension with Iran. Unsurprisingly, this has spurred amushrooming of publications on the troubled relations between “Islam andthe West,” with almost every book pointing out the bold Christian rhetoricemanating from a militarily aggressive White House.Kenneth Cragg, the veteran Christian expositor of the Qur’an, more prolificthan ever in his nineties (seven titles since 2002), astutely named one ofhis latest books The Qur’an and the West (Georgetown University Press:2006). Not only is “Islam” misleading in terms of the wide diversity of cultures,sects, and spiritualities inspired by the Qur’an and the Hadith literature,but for Cragg, Muslims in today’s globalized world, whether living as“exiles” in the West or within Muslim-majority states, will have to choosebetween the vulnerable faith proclaimed in the early years in Makkah andthe religion cum political rule exemplified by the Prophet in Madinah. Asusual, Cragg also challenges the Christian side, which, in its American incarnation,largely rationalizes the use of power to extend its hegemony fromIsrael-Palestine to Central Asia in the name of democracy.Though all three books under review here share Cragg’s motivation toreduce tension and foster greater understanding between Muslims andChristians, only the third (on Shi`ites and Catholics) represents the kind oftheological dialogue that Cragg and others have nourished over the years ...
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Volkonsky, Victor A. "Opposition of Civilizations and the Role of State in the Era of Multipolar World." Economics of Contemporary Russia, no. 1 (March 29, 2021): 77–96. http://dx.doi.org/10.33293/1609-1442-2021-1(92)-77-96.
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To study long-term socio-economic processes and the factors that determine them, two methods, two approaches are usually used at the present time: the theory of the cyclic change of world economic structures (WES) and the theory of the evolution of civilizations. In the theory of civilizations, attention is focused mainly on the factors that have the most long – term impact on economic and social processes, namely, on value-sense factors and the principles of the structure of society. The current spiritual, ideological, and geopolitical opposition – the confrontation between the American-style approach to globalization and the multipolar world (MPW) – can be seen as the most important engine and threat to historical development. The purpose of the article is to describe this confrontation in the language of the theory of civilizations. The article describes the civilizational turning point, the transformation of Christian Western Europe into the civilization of the capitalist West. The main task of this transformation was to eliminate all the traditional highest senses and ethical restrictions for the domination of the capital accumulation attitude and the ideology of individualistic liberalism. The article presents some features of the MPW that allow us to consider it (along with the concept of transition to a new, integral WES) as an emerging new civilization, an alternative to the civilization of the West. The leaders of the development of the new civilization are Russia and China. In these civilizations, the most important sense center is the state. In Russia, the focus on perfecting and heightening the status of the state can largely compensate for the decline of spiritual and ideological factors. This article is a continuation of the articles (Volkonsky, 2018; Volkonsky, Gavrilets, Kudrov, 2020).
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de Vries, Lourens. "The Book of True Civilization: The Origins of the Bible Society Movement in the Age of Enlightenment." Bible Translator 67, no. 3 (December 2016): 331–50. http://dx.doi.org/10.1177/2051677016670231.
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The Bible Society movement has its roots in the ideologies and social practices of the Enlightenment that led to a radical reconceptualization of the Christian religion and to the construction of a non-confessional and non-denominational Christian domain, with non-denominational Bibles and strong emphasis on a common non-confessional core of fundamental “simple” Christian truths and on the virtues of tolerance, civilization, knowledge, and learning. It is in these Enlightenment contexts that a new type of evangelistic Bible translation emerges with a missionary goal of spreading Christian civilization, in dozens of non-Western languages. At the same time we see another new type of Bible translation in Western languages: enlightened Bibles, not meant for the pulpit but for the home, to educate, instruct, civilize, and enlighten their readers. These enlightened Bibles incorporated results of modern, enlightened biblical scholarship, and strongly deviated from the authorized versions.
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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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Azemova, A. A. "SECULARISM AND NATIONALISM AS MISSIONERS OF WESTERN CHRISTIAN CIVILIZATION IN THE ISLAMIC WORLD." Herald of KSUCTA n a N Isanov, no. 3-2020 (October 5, 2020): 371–74. http://dx.doi.org/10.35803/1694-5298.2020.3.371-374.
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Yengibaryan, R. V. "Mass and uncontrolled immigration as a threat to the civil, legal and civilizational stability in Western European countries and Russia." Journal of Law and Administration 15, no. 3 (December 2, 2019): 3–9. http://dx.doi.org/10.24833/2073-8420-2019-3-52-3-9.
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Introduction. Following the collapse, or rather self-liquidation, of the Soviet Union-USSR world events began to develop at a kaleidoscopic speed. Europe, Russia and the United States ceased to be central actors in global politics. Huge civilization countries such as China, India and the African continent broke into global politics with ever-increasing power. The united bloc of Islamic countries began to make aggressive claims to the entire world community, and especially to the countries of Christian civilization. And the most important and unexpected thing is that the peoples, nations, communities everywhere began to return to their civilizational, religious and spiritual roots.Materials and methods. Various methods such as comparative law, systemic, logical analysis and other methods were used in writing this article.The results of the study. The attempt to globalize the world by the socio-political criterion “capitalism socialism” failed. The world community, or rather its political, economic and intellectual elite, was given a clear message: ideologies of all kinds communism, fascism, nationalism, socialism eventually undergo transformation, split into sub streams and practically disappear, but the world religions and civilizations remain.Discussion and conclusion. The world globalized spontaneously and naturally, with financial, economic, political and technological dimensions playing the major role. At the same time globalization laid the foundation of new contradictions among countries that enjoy different social, economic levels of development and belong to various civilizations. Moreover, the interests of civilizations living in different time dimensions began to clash, like Islam that lives in 1441 and other countries that have been living in the 21st century for the second decade. The ideology of multiculturalism both in Western Europe and in the USA turned out to be unrealizable in practice, just like the communist ideology that has sunk into oblivion.
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Kohsul, Basit B. "The Islamic Impact on Western Civilization Reconsidered." American Journal of Islam and Society 12, no. 1 (April 1, 1995): 36–65. http://dx.doi.org/10.35632/ajis.v12i1.2404.
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IntroductionThe topic of the Islamic impact on western civilization has receiveda great deal of attention from various Muslim scholars, and some attentionfrom western scholars. When discussing this topic, Muslims usuallyconcentrate on providing a list of important scientific discoveries madeby Muslims with the intent of proving that Muslims made the discoveriesbefore the Europeans. For example: Ibn Sina’ (d. 1036) used an air thermometerand Ibn Yunus (c. 900) used a pendulum many centuries beforeGalileo, al Idrisi (c. 1000) discovered and mapped the sources of the NileRiver nine hundred years before the Europeans, and al Zarkayl provedthat the planetary orbits were elliptical-not circular-many centuries inadvance of Copernicus.Whereas the historical authenticity of these claims cannot be questioned,such discussion does not shed much light on the Islamic impact onwestern civilization. It is entirely possible that even though the Europeansmade the noted discoveries many centuries after the Muslims, they did sowithout having any knowledge of earlier Islamic works. Such is the casein the above-mentioned examples. Hence, the issue of the Islamic impacton the West cannot be discussed in this context.Due to the shortcoming of the typical method of discussing the issueat hand, this paper will adopt an alternative method: the history of ideasand intellectual traditions in the Muslim world and the West. An attemptwill be made to identify broad trends and characteristics of the western andIslamic intellectual traditions in order to discover possible links. The primacyof reason, logic, and the scientific method are the defining characteristicsof the western intellectual tradition from the Renaissance to thepresent. Prior to the Renaissance, Christian theology determined ...
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Pavlenko, Pavlo Yuriyovych. "The humiliation of Christianity and the crisis of Christian civilization." Ukrainian Religious Studies, no. 50 (March 10, 2009): 12–21. http://dx.doi.org/10.32420/2009.50.2027.
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The global social, political, and cultural disasters of the twentieth century have proven themselves primarily to devalue or deny the deep foundations of Western or European civilization. And since Christianity is considered to be its basic basis, it gave an opportunity to emphasize its crisis, because Christianity, they say, has ceased to meet the demands and problems of modern man with his cult of utilitarian rationality under new conditions.
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Ra'ad, Basem L. "Primal Scenes of Globalization: Legacies of Canaan and Etruria." Publications of the Modern Language Association of America 116, no. 1 (January 2001): 89–110. http://dx.doi.org/10.1632/s0030812900105061.
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This study calls for globalizing recognitions and for writing less exclusionary histories. In introductory remarks, it relates two undermined cultures to current globalization and to “Western civilization” as a complex constructed from selected ancient Greek, Roman, and Judeo-Christian elements. Seven sections illustrate various contradictions in scholarship, in literary history, and in practice and attempt to reinsert Canaanite, Etruscan, and other suppressed civilizations into the Western and monotheistic self-valuation. The sections are titled “Etruscology,” “Recognition Politics and Paradigmatic Omissions,” “A Few Scholars,” “Recognition Textbooks,” “Canaan, Ugarit, and Biblical Scholarship,” “Demonologies,” and “Writing Writing.” The last section suggests that the original development and transmission of the alphabet could be used as another model for human commonality and for altering frameworks of interaction, knowledge, and recognition.
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Ra'ad, Basem L. "Primal Scenes of Globalization: Legacies of Canaan and Etruria." PMLA/Publications of the Modern Language Association of America 116, no. 1 (January 2001): 89–110. http://dx.doi.org/10.1632/pmla.2001.116.1.89.
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This study calls for globalizing recognitions and for writing less exclusionary histories. In introductory remarks, it relates two undermined cultures to current globalization and to “Western civilization” as a complex constructed from selected ancient Greek, Roman, and Judeo-Christian elements. Seven sections illustrate various contradictions in scholarship, in literary history, and in practice and attempt to reinsert Canaanite, Etruscan, and other suppressed civilizations into the Western and monotheistic self-valuation. The sections are titled “Etruscology,” “Recognition Politics and Paradigmatic Omissions,” “A Few Scholars,” “Recognition Textbooks,” “Canaan, Ugarit, and Biblical Scholarship,” “Demonologies,” and “Writing Writing.” The last section suggests that the original development and transmission of the alphabet could be used as another model for human commonality and for altering frameworks of interaction, knowledge, and recognition.
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Berinyuu, Abraham Adu. "Change, Ritual, and Grief: Continuity and Discontinuity of Pastoral Theology in Ghana." Journal of Pastoral Care 46, no. 2 (June 1992): 141–52. http://dx.doi.org/10.1177/002234099204600206.
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Uses a life segment from a Westernized Ghanaian man going through grief over the death of his father to illustrate the conflicts implicit when Ghanaian culture and religious values interact with Western civilization and Christianity. Develops the thesis that a pastoral theology of ritual may provide a religious understanding in which Western Christian notions and practices and the original understandings of Ghanaians can be bridged. Notes especially the role of the cross in providing a symbol capable of creatively relating original cultic meanings witn an enlightened Christian understanding of death and grief.
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Nweke, Innocent Ogbonna. "African Traditional Religion vis-à-vis the Tackle It Suffers." Journal of Religion and Human Relations 13, no. 1 (July 22, 2021): 92–109. http://dx.doi.org/10.4314/jrhr.v13i1.5.
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African Traditional Religion is the indigenous religion of the Africans. The religion that has existed before the advent of western civilization which came with secularism as an umbrella that shades Christianity, education, urbanization, colonization and so on. These features of western civilization were impressed upon African Traditional Religion. Hence, the presence of alien cultures and practices in contemporary African traditional practice, as well as the presence of elements of traditionalism in contemporary African Christian practices. This somewhat symbiosis was discussed in this paper and it was discovered that African Traditional Religion was able to jump all the hurdles of secularism, Christianity, urbanization etc and came out successfully though with bruises. The paper used socio-cultural approach in its analysis.
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Mattson, Brian G. "Gratitude Needs a Giver: Why Political Science Needs Intelligent Design." Unio Cum Christo 7, no. 1 (April 1, 2021): 181. http://dx.doi.org/10.35285/ucc7.1.2021.sho1.
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This article presents Jonah Goldberg’s Suicide of the West: How the Rebirth of Tribalism, Populism, Nationalism, and Identity Politics Is Destroying American Democracy. Classical liberalism is under renewed attack from many directions. Many of its most notable defenders claim that the liberal order has no need of distinctively Christian theological resources. This essay scrutinizes that claim and argues for the necessity of a Christian doctrine of providence. KEYWORDS: God, gratitude, Jonah Goldberg, J. Gresham Machen, political science, Western civilization, providence, historicism, John Calvin
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Rutkevich, Alexey M. "The Eclipse of Reason. M.F. Sciacca on Western Civilization." Voprosy Filosofii, no. 8 (2021): 47–67. http://dx.doi.org/10.21146/0042-8744-2021-8-47-67.
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We offer to our readers the first Russian translation of the chapter “La stupidita” from the book L’oscuramento dell’intelligenza by the Italian Catholic philosopher M.F. Sciacca, who called his teaching Christian Spiritualism. The starting point for him is the ancient idea of measure, understanding the finiteness of existence in relationship with other finite beings and with infiniteness of God. The wisdom consists of life according to the order of being, in the perfect realization of the proper finite existence. The eclipse of mind is the strife of identification with the beings, having a lower place in the cosmic order, or a hubris, a loss of pietas, an exaltation of himself to the level of God. The civilizations die as a result of arrogance and stupidity, of the eclipse of reason. Hellenism replaced the ancient wisdom, the Roman was replaced by Romanism; during the last four centuries, the eclipse of the western reason is in process, transforming the West into “Occidentalism”. This process began in the baroque times, so-called “Great Systems” of the XVIIth century were the first stage of this eclipse: ontology was replaced by methodology, gradually transformed into technology of attainment of the “optimum of happiness”. The contemporary stage of this decline is not even decadence but complete corruption. The West is dead now, rests the “Occidentalism’, imposed on the entire world. All the religions and even the ideologies of previous times gave way to the cult of production and consumption. The ruling technocracy replicates the type of homo calculator, claiming to be the apex of human development and “measure of all the things”.
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Casanova, José. "Cosmopolitanism, the clash of civilizations and multiple modernities." Current Sociology 59, no. 2 (March 2011): 252–67. http://dx.doi.org/10.1177/0011392110391162.
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The article examines the three alternative conceptions of the emerging global order with special reference to the place and role of the world religions in that order. (1) Cosmopolitanism builds upon developmental theories of modernization that envision this transformation as a global expansion of western secular modernity, conceived as a universal process of human development. Secularization remains a key analytical as well as normative component. Religions that resist privatization are viewed as a dangerous ‘fundamentalism’ that threatens the differentiated structures of secular modernity. (2) Huntington’s conception of the ‘clash of civilizations’ maintains the analytical components of western modernity but stripped of any universalist normative claim. Modernity is a particular achievement of western civilization that is grounded in the Judeo-Christian tradition. The world religions are the continuously vital core of what are essentially incompatible civilizations doomed to clash with one another for global hegemony. (3) The model of ‘multiple modernities’ is presented as an alternative analytical framework that combines some of the universalist claims of cosmopolitanism, devoid of its secularist assumptions, with the recognition of the continuous relevance of the world religions for the emerging global order.
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Zarkasi, Taqiyudin. "JALAN PANJANG HUBUNGAN ANTARAGAMA DI INDONESIA." Al-Riwayah: Jurnal Kependidikan 9, no. 2 (September 30, 2017): 443–70. http://dx.doi.org/10.32489/al-riwayah.149.
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The struggle for independence was perceived by Muslims as a struggle for liberation not only the nation from colonialism, but also to liberate them from the religion of oppressors who come from other religions. These sentiments gained strong momentum when put in a historical context of the time, especially the harsh reality that the civilization of the Islamic world, which in the past grew rapidly and peaked brilliant, when it was sunk so deep, fell under Western colonialism that in fact claimed to Christian civilization. Of course, dissect interfaith relations in Indonesia must necessarily look at the history in which religions act in the constellation of politics since the country’s standing, even since before independent. Naturally, unpack these issues cannot be separated from the relation between religion and state as two of the most powerful institutions in the stage of world history. Patron-client relationship that is very hierarchical social character that forms as a religious group that is subordinate to the colonial powers, both in the religious and political dimensions. Compliance as servant relations among Christian missionaries in the future will be more colorful. Such circumstances make it difficult for the Christians when they are faced with a political choice for independence from the Dutch colonizers.
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Black, Antony. "Classical Islam and Medieval Europe: A Comparison of Political Philosophies and Cultures." Political Studies 41, no. 1 (March 1993): 58–69. http://dx.doi.org/10.1111/j.1467-9248.1993.tb01637.x.
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There were fundamental differences in political philosophy and culture between Islamic and western-Christian or European civilization in the period up to c.1500, notably concerning the nature of the political community, of religious law and of the mode of political discourse. Europe proved open to Greco–Roman influences and thus developed, as Islam did not, a notion of the legitimate secular state.
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Frassetto, Michael. "Heretics and Jews in the Writings of Ademar of Chabannes and the Origins of Medieval Anti-Semitism." Church History 71, no. 1 (March 2002): 1–15. http://dx.doi.org/10.1017/s0009640700095135.
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Although many scholars now recognize the turn of the millennium as the key point in the development of medieval civilization and the birth of Europe, there remains a tendency to look to the twelfth and thirteenth centuries as the period in which cultural and intellectual norms emerged that would define medieval civilization. This cultural flourishing, long ago recognized as a renaissance by Charles Henry Haskins, has, in recent years, taken on more ominous tones. Certainly this was a period of great intellectual fervor, but it was also, as R. I. Moore has shown, a time of persecution. Just as medieval theologians offered positive definitions of the Christian faith and Christian society, they defined the “other”—the enemy who stood in stark contrast to all that was true and good in society. And in Western Christendom there were no greater enemies than the Jew and the heretic. Indeed, it has generally been recognized that Jewish fortunes increasingly worsened during the course of the twelfth and thirteenth centuries.
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Danner, Victor. "Western Evolutionism in the Muslim World." American Journal of Islam and Society 8, no. 1 (March 1, 1991): 67–82. http://dx.doi.org/10.35632/ajis.v8i1.2644.
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As a general system of thought, evolutionism is the most powerful ideologyin modem Western secularist civilization. It arose in the West over a centuryago and spread there first, gradually reducing the Christian culture of theWest until it became a residual influence. Because Western nations such asEngland, France, and the Soviet Union imposed themselves on Muslim landsin the form of colonialist regimes, we should not be surprised to find withinthe Muslim world the echoes of evolutionary thdang in many of the modernist,or Westernized, Muslims, and even amongst their opponents, the Muslimfundamentalists. This was perhaps inevitable, given that the educational systemof the Muslim world has been patterned on that of the West.In the West, evolutionary modes of thought have gradually created asecularized world devoid of religious attachments. In the Muslim world, itis only natural that modernist Muslims, the so-called Westernized Muslimswho take their bearings from Western as opposed to Islamic thinking, shouldhave sought to create within Islam a similarly secularized culture, likewisecut off from its religious mots. Such Muslims have been the dominant influencein the Muslim world from the nineteenth century up to the Second WorldWar, ample time in which to realize their ambitions. In this fashion,evolutionism, an ideology that arose in the West and succeeded in utterlyde-Christianizing the West, has now penetrated into the Muslim world likea Trojan horse.That being so, we would do well to examine the origins of evolutionarythinking in the West to discern both its nature and to see how it displacedChristian beliefs and institutions. The secularist civilization it produced isnow sweeping the entire globe and threatening to destroy the lingering elementsof traditional Islamic civilization. By first examining what happened in theChristian world, we are in a better position to grasp what has been goingon within the domains of Islam in the recent past. That understanding shouldhave a direct bearing on the question of whether the traditional culture ofIslam can be preserved. Indeed, the world of Islam may very well be the ...
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Horokholinska, Iryna. "Value challenges of the present: reflections about morally appropriate and religious faith." Ukrainian Religious Studies, no. 80 (December 13, 2016): 52–58. http://dx.doi.org/10.32420/2016.80.721.
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The article by Iryna Horokholinska «Value challenges of the present: reflections about morally appropriate and religious faith» is aimed to the analysis of the moral and religious portrait of a modern person – in the conditions of globalization and secularization. Should we talk about the total secularization? Did the renaissance of religiosity really come to be? And what's important: what is the mission and strategy of the Church's actions in influencing the axiological self-determination of the modern person? As a Christian can be to a Christian, but not to be preserved in a culturally and mentally obsolete system of priorities for the regulation of personal life? These questions are precisely the markers in the search for the answer to the urgent question addressed to representatives of the Western (Christian?) Civilization - Quo Vadis?
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Madona Mikeladze. "TEACHING THE HISTORY OF BYZANTIUM AT GEORGIAN SCHOOLS ACCORDING TO THE ANALYSIS OF CURRICULA AND TEXTBOOKS." World Science 1, no. 7(35) (July 12, 2018): 4–8. http://dx.doi.org/10.31435/rsglobal_ws/12072018/5997.
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The Byzantine Empire, which existed for more than 1000 years, holds a special place in the history of civilization. It was the largest medieval Christian state on the crossroad of Europe and Asia. The Byzantine culture belongs to the medieval Christian culture, but it has specific peculiarities in comparison to the Western Christian culture.The phenomenon of Byzantium, as the successor of the Roman state tradition and as the source of Christian culture, is of particular importance in the development of Georgia's historical processes.Understanding the historical processes of the V-XV centuries in Georgia is quite difficult without knowing the history of Byzantium. We cannot analyze even the later period without knowing Byzantium, because this country has left an indelible mark on Georgia, especially on its culture. The purpose of the present article is to show what the position of the Byzantine history is in the national curriculum and school books.
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Eldin, Mikhail A. "PARADIGM OF POST-BYZANTINE TRADITION OF REGIONAL ETHNO-COMMUNITY OF EURASIA: Historical and Philosophical Aspect." Humanitarian: actual problems of the humanities and education, no. 3 (September 30, 2018): 352–62. http://dx.doi.org/10.15507/2078-9823.043.018.201803.352-362.
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Introduction. A study of national cultures of consciousness and output of productive algorithm to forming of dialogue of ethnos is the major trend of modern humanitarian researches. The aim of the article is integration in theoretical approach of analytical concepts of regional development of moral traditions of society on the basis of the use of experience of preceding civilizations. Materials and methods. Methodological basis consists of conceptions about cooperation of spiritual values, about system character of mechanisms of succession, historical and culturological approaches reflected in works of domestic and foreign scientists by value forming of traditions of regions. The decision of the put tasks is attainable at an address to theoretical-methodological heritage of Byzantine and Russian paradigms of philosophy. Results. Тhe table of contents of the Post-Byzantine paradigm of traditions differs from western. The Byzantine cultural paradigm continued tradition of ancient Greek heritage: epochs of harmony at the dominant of spiritual order. In basis of the Orient-Christian thinking societies were traditional the postulates of correct mindset and canonical human existence ща the two dominants: economies and akribeia (compromise and inviolability in the canons of life, depending on the circumstances of life). When this order is devalued (degradation of empire and religious morality) principles of folk-cultural life are transformed, and at times are fragmented in society, and foremost moral components of cultures. Discussion and conclusions. Heritage of Byzantine civilization and its inalienable regional component of the Slavic natural habitat of distribution of ethnos present particular interest. For maintenance of the socio-cultural originality of civilization and state force to call to the adequate answers main basis of that are historical experience and socio-cultural values. Every great civilization becomes stronger and develops by the set of the local traditions in continuity of dialogue of civilizations, societies and cultures.
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Halapsis, Oleksy. "INDIVIDUALISM ALLOWED ACCESS." Politology bulletin, no. 80 (2018): 35–45. http://dx.doi.org/10.17721/2415-881x.2018.80.35-45.
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The purpose of the article is to identified the origin and essence of Western individualism. Methods of research. I used the methodology of post-nonclassical metaphysics of history, as well as the methods of epistemological polytheism and com parative. Results. The first sprouts of individualism can be detected in Greek poleis. It is the crisis of the polis system in Ancient Greece that predetermined the disappointment of the Greeks in the old collectivist ideals. Roman collectivism quite naturally got along with ideas about civil liberties and the dignity of an individual citizen. The idea of citizenship was brought to the theoretical perfection by moving it beyond the boundaries of city walls. The Christian ideal is not a self-sufficient person, but the community of believers. It is the weakening of the church’s position and the strengthening of the influence of Antiquity that led to the formation of the Western style of thinking, which became the basis of the new European civilizational project. John Locke rethought the Hobbesian «Roman» theory of the social contract, thereby laying the foundations of liberalism, and hence of individualism. However, radically changing the hierarchical society, even the shaken revolution and the restoration of the Stuarts, no theoretical work could not. But in the New World, free from class barriers, Locke’s ideas found a much more fertile soil. Conclusions. The Western version of individualism emerges as a civilizational ideal at the junction of two completely different paradigms — the Ancient (Greek and Roman) and the Christian. Being present in the «body» of the West, individualism could not access its code. The latter was guarded by numerous barriers, among which the Catholic collectivism and the class divisions of hierarchical society were the most powerful guards. In American society, security barriers were significantly weaker, which allowed individualism to develop in the United States. Then American individualism returned to Europe and is now perceived as an integral element of Western civilization.
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Peters, Rebecca Anne. "When Your Motherboard Replaces the Pearly Gates: Black Mirror and the Technology of Today and Tomorrow." Comparative Cinema 8, no. 14 (May 22, 2020): 8–32. http://dx.doi.org/10.31009/cc.2020.v8.i14.02.
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This paper considers five episodes from Charlie Brooker’s dystopian science fiction anthology series, Black Mirror (2011–present). The episodes selected are those that—as argued in this text—depict the role of technology as replacing that of religion. To build this claim, they will be compared to one another, to the Christian biblical concepts they mirror, and to historical events related to theological debates within Christianity.Throughout the history of Western civilization, Christian belief has played an important role in shaping cultural ideologies. For that reason, it could be argued that Christian ideas continue to penetrate our cultural narratives today, despite declining self-recognition in the West as religious or spiritual. Concepts of the afterlife, omniscience, vengeance, ostracism and eternal suffering spring up in some of the least expectedplaces within popular culture today. This paper argues that Black Mirror depicts the materialization of these concepts through imagined worlds, thus signaling the modern-day specters of Christianity.
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Monina, Natalya Petrovna. "The Formation of Cultural Identity of Russia and the West in the Context of Transformation of Forms of Ancient Christian Synthesis." Общество: философия, история, культура, no. 12 (December 11, 2020): 146–48. http://dx.doi.org/10.24158/fik.2020.12.25.
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The focus of this paper is on two variants of trans-formation of forms of ancient Christian synthesis – Western, European and Eastern, represented by the Russian Orthodox civilization. Christianity is the “core” of both European and Russian cultures, which is why this issue is so important and relevant. The author considers the concept of A.F. Losev in which two modifications of Platonism – varlaamism and palamism – are identified as key forms of an-cient Christian synthesis, and examines the influ-ence of the concepts of Barlaam of Calabria and Gregory Palamas on the formation of the identity of European and Russian cultures. Also, in the context of this topic, the study by A.G. Glinchikova, who singles out the theories of Augustine Aurelius and Dionysius the Areopagite as the dominant forms of the ancient Christian synthesis, is analyzed. On the whole, the work reflects the key reference points of the above theories that influence the formation of the cultural identity of Russia and the West.
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Shaikan, Andrii, and Valentyna Shaikan. "GLOBALIZATION AND WORLD CULTURE OF XX – BEGINNING OF XXI CENTURIES: ACHIEVEMENTS, PECULIARITIES, PROBLEMS AND PERSPECTIVES." Scientific Journal of Polonia University 33, no. 2 (April 3, 2019): 110–24. http://dx.doi.org/10.23856/3312.
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The article is about the modern world cultural processes – globalization in the culture sphere of XX – the beginning of XXI centuries in the context of its achievements, peculiarities, problems, perspectives. A brief excursion is made into the formation history of cultural researches, being radically changed in the beginning of XX century. The characteristic features of cultural globalization, according to its directions: the popular (mass) culture, modern world currents in art, the counter-culture as the opposition to the official culture and also the contents, peculiarities, the points of touching and understanding, the tendencies of modern world cultures and civilizations: Christian, Confucian, Islamic, Indian, Japanese, - are lighted up and analyzed. We discuss separately the postmodernism estimations of the Ukrainian researcher Yaroslav Dashkevych, the influence of the postmodernist directions on the state of the modern global cultural process. The positive and negative aspects on the way to the formation of the new world social order, modern integration processes of the non-western cultures and the results of the world cultural integration today and also the concepts of “civilizations’ collision”, “civilizations’ resistance”, probable scenario of the world inter-civilization integration, the positive achievements and problems, the mankind perspectives on the way to the globalization of cultural processes are examined.
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Joseph, D. George. ""Essentially Christian, eminently philanthropic": The Mission to Lepers in British India." História, Ciências, Saúde-Manguinhos 10, suppl 1 (2003): 247–75. http://dx.doi.org/10.1590/s0104-59702003000400012.
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The early history of the Mission to Lepers in India is an interplay between politics, religion, and medicine in the context of British imperialism. The Mission pursued the dual but inseparable goals of evangelization and civilization, advancing not only a religious program but also a political and cultural one. These activities and their consequences were multi-faceted because while the missionaries pursued their religious calling, they also provided medical care to people and in places that the colonial government was unable or unwilling. Within the context of the British imperial program, the work imparted Western social and cultural ideals on the colonial populations they served, inculcated patients with Christian beliefs, and provided medical care to individuals who had been expelled from their own communities. Physical healing was intimately tied to religious salvation, spiritual healing, and the civilizing process.
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Brain, Michael. "Christ, Reality, and Freedom: Trinitarian Metaphysics as a Theology of Culture." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 35–52. http://dx.doi.org/10.26443/jcreor.v2i2.49.
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This essay explores the possibility of a narrative theology of culture by drawing on the trinitarian metaphysics of Robert W. Jenson. Postliberal or narrative theologies have often been said to hinder the intercultural translation of the gospel by promoting the cultural forms of Western Christianity as the ideal, but I argue here that Jenson’s theology (enlisting some distinctively postliberal themes) creates a critical distance between the church and Christian civilization, while also enabling the free creation and expression of diverse cultural expressions of the gospel. The first section of the paper is a critical project, using a trinitarian metaphysics to rule out any reduction of Christian culture to its Western expressions. Since the community of the Trinity is the one cultural form to which God’s people strive, and because the church’s full participation in this community is eschatological, Christian cultural expression cannot be reduced to one particular cultural form. This creates distance between the church and the world, preventing a strict identification of Christianity with Western culture. The second part of the paper then offers a constructive project, demonstrating how a trinitarian understanding of creaturely freedom enables the development of human culture. By grounding creation’s freedom in the freedom of the triune persons, a trinitarian metaphysics enables the free and loving development of creation in an infinite number of ways. In doing so, Jenson’s metaphysics does not compromise the diversity of human cultures, but instead allows human cultures to flourish in their endless variety.
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Brain, Michael. "Christ, Reality, and Freedom: Trinitarian Metaphysics as a Theology of Culture." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 35–52. http://dx.doi.org/10.26443/jcreor.v2i2.54.
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This essay explores the possibility of a narrative theology of culture by drawing on the trinitarian metaphysics of Robert W. Jenson. Postliberal or narrative theologies have often been said to hinder the intercultural translation of the gospel by promoting the cultural forms of Western Christianity as the ideal, but I argue here that Jenson’s theology (enlisting some distinctively postliberal themes) creates a critical distance between the church and Christian civilization, while also enabling the free creation and expression of diverse cultural expressions of the gospel. The first section of the paper is a critical project, using a trinitarian metaphysics to rule out any reduction of Christian culture to its Western expressions. Since the community of the Trinity is the one cultural form to which God’s people strive, and because the church’s full participation in this community is eschatological, Christian cultural expression cannot be reduced to one particular cultural form. This creates distance between the church and the world, preventing a strict identification of Christianity with Western culture. The second part of the paper then offers a constructive project, demonstrating how a trinitarian understanding of creaturely freedom enables the development of human culture. By grounding creation’s freedom in the freedom of the triune persons, a trinitarian metaphysics enables the free and loving development of creation in an infinite number of ways. In doing so, Jenson’s metaphysics does not compromise the diversity of human cultures, but instead allows human cultures to flourish in their endless variety.
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Catoggio, María Soledad. "Religious Beliefs and Actors in the Legitimation of Military Dictatorships in the Southern Cone, 1964–1989." Latin American Perspectives 38, no. 6 (July 21, 2011): 25–37. http://dx.doi.org/10.1177/0094582x11412921.
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The military regimes of 1964–1989 in Chile, Argentina, and Brazil implemented a code of legitimacy that appealed to various secular beliefs rooted in civil society at the same time that they fostered a common myth of religious legitimation—that of defending “Western Christian civilization.” It was under this umbrella that military groups and religious actors faced each other and/or established alliances. In this cultural politics, religious actors that had previously been excluded from the power game sought to support and/or be recognized by the state as allies in the construction of a belief in the legitimacy of the dictatorships.
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Zamojski, Adam. "Contemporary Homo Europeicus. Transformation of European Identity." Respectus Philologicus 28, no. 33 (October 25, 2015): 69–80. http://dx.doi.org/10.15388/respectus.2015.28.33.7.
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This article explains the origins of European identity, contemporary Homo Europeicus and transformation of European identity. It describes, in a synthetic form, the symbolic sources of European identity like ancient Greek philosophy, Roman law, Christian religion, Barbarian aspects of civilisation and the Age of Enlightenment. It as well describes the circumstances and causes of the crisis of Latin civilization and traditional European Identity in relation to the population boom of Muslims in the Western Europe. Further on, it concludes with an outlook on the role of Postmodernism, Islam, Christian evolutionism, Neo-pagan religion, New Age Movement and Consumptionism in the transformation process of the traditional EuropeanIdentity. Conclusion is an attempt to exemplify the style of Andrzej Wierciński’s scientific approach. This part presents his concept of the peculiarity of the specific human nature which is polarized into the animal side versus the human potential.
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Ostapenko, Anatolii. "Is Belarus on the verge of civilizations?" Ethnic History of European Nations, no. 60 (2020): 89–97. http://dx.doi.org/10.17721/2518-1270.2020.60.10.
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The article shows that the ontological status of Belarus does not necessarily need to be formulated as the border between the West and the East. Belarus is often regarded as a border area between the West and the East. Hence, different political conclusions are drawn: with whom Belarusians – with the East, in which Russia is always considered, or – with the West, that is, Europe. According to the author of the article, this formulation of the question is in principle incorrect. In the first place should be Belarus, and then all other countries. The territory of any country lies between the territories of some other countries. But for some reason, no ideologists or politicians pay much attention to this fact. It is necessary to raise the question of Belarus as an independent state which for many centuries was a powerful political and cultural entity. Huntington’s definition of a «torn» country does not apply to Belarus. The place of Belarus in the concept of modern world civilizations is not that of a Western or Orthodox civilization, but is of a union of Christian states.
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Stefan, Dr Sc Georgescu, and Dr Sc Munteanu Marilena. "Middle East: New Balkans of the World?" ILIRIA International Review 2, no. 2 (December 31, 2012): 112. http://dx.doi.org/10.21113/iir.v2i2.147.
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Middle East is a region whose geopolitical dynamics has many analogies with the role of the Balkans in the first half of the 19th century and up to the 3rd decade of the 20th century, namely a "Powder keg of Europe", defined in the same period as the "Eastern Issue".Moreover, Middle East is a region located at the junction of three continents: Europe, Asia and the Mediterranean Africa, and along with ancient Egypt is the cradle of Western civilization, providing for it political, economic, religious, scientific, military, intellectual and institutional models.Four millennia of civilization before Christian era did not pass without leaving a trace.Trade, currency, law, diplomacy, technology applied to works in time of war or peace, the profit based economy and the bureaucratized economy, popular and absolutist government, nationalist and universal spirit, tolerance and fanaticism – all these are not inventions of the modern world, but have their origins and methods of implementation, often even sophisticated methods, in this region.
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TODD, DAVID. "TRANSNATIONAL PROJECTS OF EMPIRE IN FRANCE, C.1815–C.1870." Modern Intellectual History 12, no. 2 (October 9, 2014): 265–93. http://dx.doi.org/10.1017/s147924431400047x.
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Rather than renouncing empire after the fall of Napoleon, this essay argues, French liberal thinkers expressed a sustained preference for a strategy based on transnational connections, or what imperial historians describe as informal imperialism. The eulogy of European Christian civilization exemplified by François Guizot's lecture at the Sorbonne in 1828 served not only to legitimize French global ambitions, but also to facilitate cooperation with other European imperial powers, especially Britain, and indigenous collaborators. Liberal enthusiasm for the spread of Western civilization also inspired the emergence of a French version of free-trade imperialism, of which the economist Michel Chevalier proved a consistent advocate. Only when such aspirations were frustrated did liberals reluctantly endorse colonial conquest, on an exceptional basis in Algeria after 1840 and on a global scale after 1870. The allegedly abrupt liberal conversion to empire in the nineteenth century may instead be construed as a tactical shift from informal to formal dominance.
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Davis, Jeffry C. "The Virtue of Liberal Arts." Journal of Interdisciplinary Studies 19, no. 1 (2007): 61–80. http://dx.doi.org/10.5840/jis2007191/24.
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Despite a decline of liberal arts values and institutions of higher education, the demand for a liberal arts approach to study remains strong at many church-related colleges and universities that affirm a Biblical worldview and strive to promote interdisciplinary integratim. This essay proposes that Christian schools with a liberal arts heritage need to reaffirm liberal arts values and pedagogy. Prompted by perennial questions of the human condition--"Who am I?" and "How should I live?"--students should be challenged to form responses consistent with ethical inquiry. Christian liberal arts teachers need an informed historical understanding of the "liberal arts." The cultivation of virtue is a core component of the classical artes liberates ideal, which entails shaping persons into moral citizens able to contribute to the common good. Quintilian, the first publicly paid teacher in Western civilization, promoted virtue through curricular aims and methods, and the early Church adapted them for catechization. Proponents of Christian higher education may thus draw on Quintilian's educational ideas to inspire teaching that truly builds character and civic responsibility, consistent with the liberal arts ideal.
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Newlon, Brendan. "Muslims in the Western Imagination." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 114–17. http://dx.doi.org/10.35632/ajis.v33i1.885.
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Through research spanning 1,300 years, Sophia Rose Arjana presents a historicalgenealogy of monstrous representations of Muslims that haunt thewestern imagination and continue to sustain the contemporary bigotry of Islamophobia.The central question introduced in the first section, “Introduction:Islam in the Western Imagination,” is “How did we get here, to this place ofhijab bans and outlawed minarets, secret renditions of enemy combatants,Abu Ghraib, and GTMO?” (p. 1).To answer this question, Arjana highlights connections between historicalrepresentations of Muslims and monstrosity in imagery, literature, film, andpopular culture to produce a volume she describes as “an archive of Muslimmonsters” and “a jihad – an effort – to reveal Muslims as human beings insteadof the phantasms they are often presented as” (p. 16). This work is a timelycontribution that will benefit scholars researching anti-Muslim sentiment, Islamophobia,postcolonial and subaltern studies, the psychology of xenophobiaand genocide, or who are interested in historical manifestations of Islamophobia,antisemitism, and racism in art, literature, film, and media.In the first chapter, “The Muslim Monster,” the author argues that cultural“ideas of normativity are often situated in notions of alterity” and thatmonstrous representations of Muslims have functioned as an enduring signifierof alterity against which the West has attempted to define itself sincethe Middle Ages. Through the production of dehumanized and monstrousrepresentations, Muslims became part of a mythological landscape at theperipheries of Christian civilization that included dragons, giants, and dogheadedmen. The grotesque and uncanny attributes of monsters reveal theanxieties of the society that produces such images, and chief among thoseis the fear of racial contamination and the dissolution of culture through interminglingwith the foreign and the strange. Each of the following chaptersfocuses on depictions of Muslims as monsters in visual arts and literaturewithin a particular era or context.The second chapter, “Medieval Muslim Monsters,” introduces Muslimmonsters of the Middle Ages, many of which survived as tropes used to vilifyMuslims, Arabs, Jews, and Africans for centuries thereafter. This chapter introducesmonsters such as “the giant, man-eating Saracens of medieval romancesand the Black Saracens, often shown in medieval art executing saints,harassing and killing Jesus, and murdering other Christian innocents” (p. 19) ...
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Calkin, Siobhain Bly. "The Anxieties of Encounter and Exchange: Saracens and Christian Heroism in Sir Beves of Hamtoun." Florilegium 21, no. 1 (January 2004): 135–58. http://dx.doi.org/10.3138/flor.21.011.
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As Edward Said, Norman Daniel, and Dorothee Metlitzki have pointed out, the purportedly Muslim figures who appear in medieval western literature usually bear little or no resemblance to historical Muslims of the period. Said states, "we need not look for correspondence between the language used to depict the Orient and the Orient itself, not so much because the language is inaccurate but because it is not even trying to be accurate" (71). Similarly, Daniel and Metlitzki identify repeated stereotypical misrepresentations of Islam in medieval literary texts, such as the depiction of Islam as a polytheistic religion or the depiction of alcohol-drinking Muslims (Daniel 3-4, 49-51, 72-73, 81, 133-54; Metlitzki 209-10). It is certainly true that there is little or no mimetic relationship between literary Saracens and historical Muslims, but it should be noted that literary Saracens, despite their inaccuracies, did connote for the West an extremely powerful, technologically advanced Muslim civilization, which both impressed medieval Christians with its scientific knowledge and immense wealth, and menaced them militarily with its many victories over crusaders and its capacity for territorial expansion. Thus, while the Saracens of western literature may not offer us a historically accurate vision of medieval Islam, they can occasionally offer us some insight into the anxieties historical Islam posed for the West. This essay examines moments in the fourteenth-century Middle English romance Sir Beves of Hamtoun when the text’s depiction of one knight’s assimilation into a Saracen world communicates historical anxieties about how life in a Saracen enclave might compromise the Christian heroism of an English knight. The essay argues that Beves of Hamtoun both conveys a fear of Christian assimilation into a non-Christian world, and defines a model of heroic action to counteract such assimilation and re-establish the borders between Christianity and Saracenness. However, the text also indicates the ways in which heroic efforts to reconstruct such borders might ultimately fail.
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Hill, Peter J. "The religious origins of the rule of law." Journal of Institutional Economics 16, no. 3 (December 20, 2019): 305–18. http://dx.doi.org/10.1017/s1744137419000730.
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AbstractThe background conditions for the emergence of the rule of law are important but underdeveloped. This paper discusses current theories of the origin of the rule of law, arguing that they are useful but incomplete. In addition to those theories, the Jewish and Christian concept of all human beings as God's image bearers is an important contributor to the rule of law in Western civilization. The formulation of universal human equality is not, however, a sufficient condition for the emergence of the rule of law. The concept has taken centuries of articulation in different institutions and social settings. It only reached full fruition when it was joined with an understanding of appropriate legal and political systems as expressed by political theorists such as Locke, Montesquieu, and Madison.
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Pazik, Przemysław. "Koncepcje federacyjne podziemnej „Unii” (1940-1945): w poszukiwaniu polskiego wzorca integracji europejskiej." Politeja 16, no. 2(59) (December 31, 2019): 279–97. http://dx.doi.org/10.12797/politeja.16.2019.59.17.
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The article aims at identifying and analysing the particularities of the federalist ideas of Polish clandestine catholic organisation the Union. In 1943 the group merged with the Christian-democratic Labour Party (SP) becoming its ideological centre. Throughout the Second World War the Union produced a series of programmatic documents and clandestine press where it discussed the shape of future Europe which was to become a pan-federation of regional federations cemented by the common values and principles enshrined in Christianity which were the foundations of Western civilization. In elaborating future plans for Europe, the Union drew explicitly from the memory of the Polish-Lithuanian Commonwealth setting it as an example for modern Poland and other European States. Historical Poland was perceived not just as a state but as a “normative power”, this was possible because the Union rejected the modern, ‘westphalian’ concept of state. Instead it advocated creation of a pluralistic federation of nations bound together by common values, where national egoisms were mitigated by common Christian values.
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Melvin-Koushki, Matthew. "Taḥqīq vs. Taqlīd in the Renaissances of Western Early Modernity." Philological Encounters 3, no. 1-2 (April 23, 2018): 193–249. http://dx.doi.org/10.1163/24519197-12340041.
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Abstract This essay reviews a major new study of European Renaissance Arabist-humanist philology as it was actually practiced, humanist neoclassicizing anti-Arabism notwithstanding. While definitive and philologically magisterial, that study nevertheless falls prey structurally and conceptually to the very eurocentrism whose ideological-textual genesis it chronicles. Situating it within the comparative global early modern philologies framework that has now been proposed in the volume World Philology and the present journal is a necessary remedy—but only a partial one; for that framework too still obscures the multiplicity of specifically genetically Western early modernities, thus hobbling comparative history of philology. I therefore propose a new framework appropriate to the study of Greco-Arabo-Persian and Greco-Arabo-Latin as the two parallel and equally powerful philosophical-philological trajectories that together defined early modern Western—i.e., Hellenic-Abrahamic, Islamo-Judeo-Christian, west of South India—intellectual history: taḥqīq vs. taqlīd, progressivism vs. declinism. But a broadened and more balanced analytical framework alone cannot save philology, much less Western civilization, from the throes of its current existential crisis: for we philologists of the Euro-American academy are fevered too by the cosmological ill that is reflexive scientistic materialism. As antidote, I prescribe a progressivist, postmodern return to early modern Western deconstructive-reconstructive cosmic philology as prerequisite for the discipline’s survival, and perhaps even triumph, in the teeth of totalitarian colonialist-capitalist modernity.
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Murariu, Mihai. "“We are fortress Europe!” Nativism and religion in the ideology of Pegida in the context of the European crisis." Studia z Prawa Wyznaniowego 20 (December 29, 2017): 53–68. http://dx.doi.org/10.31743/spw.259.
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This article deals with the movement known as “Patriotic Europeans against the Islamisation of the Occident,” or Pegida, focusing primarily on the nativist dimension which often takes centre stage in its ideological discourse. Pegida describes itself as a defender of Western Civilization and of its Christian legacy from what it sees as the perils of Islamisation on the one hand, and of globalist political elites on the other. In the context of the political changes and rise of alternative visions of civil society, particularly in Central and Eastern Europe, Pegida should arguably be seen as a representative of a growing European nativist wave. Lastly, the article looks at the “Prague Declaration,” a document which was signed in 2016 by Pegida and a number of allied movements from outside of Germany.
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van Eijnatten, Joris. "The Language of all the Earth Confounded, or, Directional Pluralism." Philosophia Reformata 60, no. 1 (December 17, 1995): 55–62. http://dx.doi.org/10.1163/22116117-90000087.
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In the following I offer several comments on a recent discussion by Sander Griffioen and Richard Mouw on modern pluralism. Pluralisms and Horizons (Mouw & Griffioen, 1993) is a deceptively small book of wide compass, which for three reasons makes interesting reading. First, the authors have much to say on one of the current hot-items in Western civilization: pluralism. Second, they take their point of departure in Christian philosophy, and more specifically in the Reformed tradition. And third, they unite a principled stance based on Christian faith with an openminded readiness to seriously take issue with many different points of view. Their book is in my opinion worth reading merely as an exemplary exercise in intellectual tolerance. The following offers, then, for what it is worth, a short and limited critique of some aspects of Pluralisms and Horizons. Since I am especially interested in the history of Christian thought, and since Philosophia Reformata is historically and philosophically rooted in the Reformed tradition, my criticism will particularly centre on Calvinist (or, if you will, Calvinian) thought. I have two specific objections to the views put forward by Mouw and Griffioen. Both are connected with the idea of “directional pluralism” upon which the authors elaborate; both centre on my contention that the authors fail to appreciate the nature of modern (Dutch) culture.
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|Ficek, Ryszard. "Collectivism, Individualism, and Cardinal Stefan Wyszyński’s Personalistic Concept of Man." Roczniki Nauk Społecznych 12(48), no. 1 (2021): 5–32. http://dx.doi.org/10.18290/rns20481-1.
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The article debates the issues of collectivism and individualism in the context of Cardinal Stefan Wyszyński’s personalistic vision of man. The praxeological approach to Wyszyński’s personalism inscribes the Christian social teaching in post-war Poland’s specific socio-political realities. In this context, a critical analysis of the concept of the human person functioning in the dimension of various ideologies is essential. For that reason, the above article will explain the specificity of the collectivist and individualistic ideology. It allows us to understand better the danger of distorting social life’s vision concerning the Western world’s modern civilization. In this sense, a personalistic idea of human life shows that contemporary social life models, if they are to be shaped “a human measure,” must be based on systems promoting “pro-human” values, inscribed in an authentically humanistic vision of man and citizen.
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Matić, Zlatko. "Christianity and Islam in a pluralistic society: The coexistence and challenges." Sabornost, no. 14 (2020): 141–56. http://dx.doi.org/10.5937/sabornost2014141m.
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The imposed problem by social context, which directly refers to the co-existence of Christianity and Islam, articulates through simple and direct questions: Can Christians and Muslims read the signs of time together, in the world of God they share. Are there common cultural and theological paradigms, which would allow a common analysis of the signs of the historical moment? Could they interpret them together, and finally, could they join together in the process of reaction to the challenges in the purpose of transformation of this kind of world? Can the modern society be understood as a chance, not for these entities each, but as a chance for these two faiths in their eventual joint action in the field of testify of God, protological Creator and eschatological Savior? Simply, can we do it together? In order to answer all of these questions, we will consider the central issue, to what extent is Islam a challenge, and a chance to Christianity, to its word - theology, but to the modern (Christian, western) civilization? At the end, in a form of several examples we shall present our personal opinion, which concerns certain appeals of orthodox dogmatic and comparative theology, which is led by Islam, by its existence, and by its message in the pluralistic society.
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SAUTKIN, Aleksander. "SUBCULTURE’S CREATIVITY AS AN IDENTITY FORMATION MECHANISM / SUBKULTŪROS KŪRYBIŠKUMAS KAIP TAPATUMO FORMAVIMOSI MECHANIZMAS." Creativity Studies 10, no. 1 (January 13, 2017): 59–71. http://dx.doi.org/10.3846/23450479.2016.1231138.
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This article is about the present day value transformation of Western European civilization, happening through production of alternative models of identification in different subcultures. Subcultural creativity is reviewed as an important differentiating factor of the previous ideological integrity, turning into some contradicting parts. We made an emphasis on black metal subculture, which actively sets itself in opposition to the dominant culture. The main ideological sources of black metal subculture are The Satanic Bible by Anton LaVey and neo-paganism. The analysis reveals that neo-paganism is a more important identification factor of the rebels coming out against the dominant culture, than their commitment to LaVey’s ideas, which align quite well with the goals and aims of the late capitalist society. In black metal subculture neo-paganism sometimes combines with extreme right-wing ideologies, transferring anti-Christian nihilism, adolescent misanthropy, and aesthetical radicalism into political aspect.