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Journal articles on the topic 'Western Civilization'
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1
Dolenko, Dmitry V., and Stanislav A. Malchenkov. "RUSSIA IN THE MULTICILIZATIONAL WORLD: STAGES OF DEVELOPMENT AND INTERACTIONS." Humanitarian: actual problems of the humanities and education 19, no. 2 (June 29, 2019): 150–60. http://dx.doi.org/10.15507/2078-9823.046.019.201902.150-160.
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Introduction. The study of the civilizational development stages of Russia is relevant due to the increasing role of the civilization factor in the modern multi-civilization world. The analysis of the scientific literature on the civilizational development of Russia shows that views on the nature of Russian civilization are pluralistic. The aim of the work is to analyze the historical stages of the civilizational development of Russia. The main tasks include the analysis of the Orthodox, Soviet and modern Russian civilization, their role in the multi-civilization world. Materials and Methods. The theoretical civilization model of S. Huntington is used as a theoretical and methodological basis for the analysis of the Russian civilization. To identify the stages of formation of the Russian civilization, historical, comparative, institutional and structural-functional methods were used. Results. From the point of view of its civilization development, Russia has gone through three stages: the formation of an Orthodox civilization, Soviet and Modern. Orthodox civilization was the core of a multi-ethnic and multi-religious cultural community of the Russian Empire. Its unique qualities did not predetermine confrontation and hostility towards the states of other civilizations. The Soviet civilization was formed as a result of state policy on the basis of communist ideology. It was in confrontation with the capitalist states of other (primarily Western) civilizations. The modern civilization of Russia is formed on the basis of the historical cultures of the peoples of Russia and the institutions of a democratic state of law. Its characteristic features create the possibility of cooperation with other civilizations of the modern world. Discussion and Conclusions. The civilizational development of Russia includes three stages, within which three different civilizations were formed: Orthodox, Soviet and Modern. Throughout its history, Russia has interacted with its surrounding countries and carried out a cultural and civilizational exchange with them. In most cases, this exchange was peaceful and mutually beneficial.
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Gumelar, Gugun, Hilmi Aripin, Imam Tabroni, Amina Intes, and Ling Barra. "The Rise and Progress of Western Civilization: What about Islamic Civilization." Journal Emerging Technologies in Education 1, no. 3 (September 27, 2023): 158–66. http://dx.doi.org/10.55849/jete.v1i3.362.
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Background. Since the 15th century AD, the course of human civilization has been clear, with Western civilization surpassing its Islamic counterpart. Even today, the strides made by Western civilization continue to be icons of global progress. Purpose. The roots of this civilization can be traced back to Europe, where over the course of six centuries, a series of transformative events took place, including the Renaissance, Industrial Revolution, Aufklarung, and French Revolution. Method. Muslims achieved significant progress during their classical period after a centuries-long process. Therefore, it is not surprising that Europe has achieved great progress in politics, culture and technological advancement, as it has had access to this knowledge for a long period of time. Results. When comparing Western and Islamic civilizations, it is important to note that Islamic civilization reached great heights during its classical period. Conclusion. In the classical era, Western civilization teetered on the brink of darkness, plunging many Europeans into an identity crisis. Meanwhile, Islamic civilization flourished, and Europeans eagerly drew knowledge from its teachings. The 14th to 15th centuries ushered in a period of progress and growth for Western civilization, which influenced other cultures as well. Today, after more than five centuries, Western civilization maintains its dominant position not only over Islamic and Eastern civilizations, but also other civilizations. The 14th to 15th century Renaissance.
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Popov, V. V. "Once Again About the Clash of Civilizations." Russia & World: Sc. Dialogue, no. 3 (August 21, 2022): 150–70. http://dx.doi.org/10.53658/rw2022-2-3(5)-150-170.
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The article contains a number of arguments defending the idea that Russian civilization is independent and separate and explains the conclusion that the current confrontation between Western and Russian civilizations is essentially a civilizational conflict.
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Acharya, Amitav. "The Myth of the “Civilization State”: Rising Powers and the Cultural Challenge to World Order." Ethics & International Affairs 34, no. 2 (2020): 139–56. http://dx.doi.org/10.1017/s0892679420000192.
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Abstract“Civilization” is back at the forefront of global policy debates. The leaders of rising powers such as China, India, Turkey, and Russia have stressed their civilizational identity in framing their domestic and foreign policy platforms. An emphasis on civilizational identity is also evident in U.S. president Donald Trump's domestic and foreign policy. Some analysts argue that the twenty-first century might belong to the civilization state, just as the past few centuries were dominated by the nation-state. But is the rise of civilization state inevitable? Will it further undermine the liberal international order and fuel a clash of civilizations, as predicted by the late Samuel Huntington? Or might ideas from East Asian and other non-Western civilizations contribute to greater pluralism in our thinking about world order and the study of international relations?
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Feriyadi, Feriyadi, and Syamsul Hadi. "HASSAN HANAFI’S RESPONSE TO WESTERN HEGEMONY IN MUQADDIMAH FĪ ‘ILMI AL-ISTIGHRĀB THROUGH HEGEMONY THEORY OF GRAMSCI." IJISH (International Journal of Islamic Studies and Humanities) 1, no. 1 (May 7, 2018): 47. http://dx.doi.org/10.26555/ijish.v1i1.133.
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This is a literature study on Hassan Hanafi's response to the hegemony of Western civilization by using hegemony theory of Gramsci. One of the responses discussed in this research is the discussion of Occidentalism. Hanafi introduced the notion of Occidentalism as a study of the West from the eyes of the East. He acknowledges that the West is a major entrant and also a source of scientific knowledge in our consciousness. Therefore, the West occupies a very important position. Such an important position according to Hanafi received less serious response by Muslim intellectuals. Hanafi's Occidentalism was intended to confront Western civilization's hegemony of the East consciousness. With Occidentalism it is expected that the Eastern position which has been used as the object of the study may change, that is to be an observer or researcher. In addition, Hanafi’s Occidentalism wants to end the Western myth as a representation and the holder of world civilization supremacy. Western studies of the East have so far led to a stereotype that the rise and fall of a civilization can be measured by the benchmarks of Western civilization. Such an attitude, eventually foster inferiority to other civilizations. The main source of this study is Hanafi’s book entiteled Muqaddimah fī ‘Ilmi al-Istighrāb. The paper found that Hanafi’s Occidentalism is not as a counterpart of Orientalism, not as a tool in fighting against Western civilization, nor as anti-Western, but the Occidentalism used as a means to position the West as one of civilizations without narrow fanaticism, without blind thought, while enhancing local wisdom and Eastern tradition amid advances in technology and science.
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Neumayer, Eric, and Thomas Plümper. "International Terrorism and the Clash of Civilizations." British Journal of Political Science 39, no. 4 (July 17, 2009): 711–34. http://dx.doi.org/10.1017/s0007123409000751.
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Huntington referred to a ‘clash of civilizations’ revealing itself in international terrorism, particularly in the clash between the Islamic civilization and the West. The authors confront his hypotheses with ones derived from the strategic logic of international terrorism. They predict more terrorism against nationals from countries whose governments support the government of the terrorists’ home country. Like Huntington, they also predict excessive terrorism on Western targets, not because of inter-civilizational conflict per se, but because of the strategic value of Western targets. Contra Huntington, their theory does not suggest that Islamic civilization groups commit more terrorist acts against nationals from other civilizations in general, nor a general increase in inter-civilizational terrorism after the Cold War. The empirical analysis – based on estimations in a directed dyadic country sample, 1969–2005 – broadly supports their theory. In particular, there is not significantly more terrorism from the Islamic against other civilizations in general, nor a structural break in the pattern of international terrorism after the Cold War.
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Podberezkin, A. I., and M. V. Kharkevich. "Local Civilizations in Eurasia: Long Term Scenario of Interaction." MGIMO Review of International Relations, no. 4(43) (August 28, 2015): 152–58. http://dx.doi.org/10.24833/2071-8160-2015-4-43-152-158.
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The article is devoted to analyzing the interactions of local civilization in the world and in Eurasia. The authors pays close attention to the theoretical issues of the subject matter. They choose for their analysis the nonessential conception of civilization. It allows societies with in a single civilization with radically different views on the civilizational reference framework. This conception explains why there are more clashes within a civilization, then among them. Then the author dwell sont he issue of civilizational conflict in Eurasia. The focal point of the conflict is the clash between Russian and American local civilizations. The authors develop the most probable scenario of civilizational interaction, which is their arm conflict. Then they develop three variations of this scenario: optimistic, realistic and pessimistic. The authors believ et hatby2020 Western local civilization will lose its political monopoly. It means that Russia should be ready with successes with its integration projects in Eurasia. Other wise it can fall preyto China.
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Mork, Gordon R., Bullitt Lowry, and Shannon Doyle. "World Civilization and Western Civilization." Teaching History: A Journal of Methods 10, no. 2 (May 4, 1985): 51–62. http://dx.doi.org/10.33043/th.10.2.51-62.
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Dr. Fareed Ud Din Tariq. "تہذیبوں کے تصادم کا نظریہ فکرِاسلامی کی روشنی میں." Al Basirah 10, no. 02 (February 5, 2022): 1–18. http://dx.doi.org/10.52015/albasirah.v10i02.53.
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The quintessence of the theory of "The Clash of Civilizations" presented by American political expert Samuel P. Huntington in his book ‘The Clash of Civilizations and the Remaking of World Order’ is that the cause of wars and disputes in the world, after the end of the cold war between the United States and Russia, will not be various ideologies but the main reasons behind discord and strife will be cultural and religious identities of people. Far-sighted persons know that before Huntington many western thinkers have also expressed similar views. Western concept of ‘The Clash of Civilizations’ is such a reality that existed centuries before P. Huntington’s book and is there even today. The early signs of this civilizational clash are present in the establishment of European colonization and in the history of crusades. Professor Huntington explains that the clash between Islam and western civilization has become inevitable. Clearly stating the hidden agenda of establishing global western supremacy, he has expressed his apprehension that Islam can upset the current global power balance. Therefore, he has proposed to the western leadership that it should adopt such exploitative strategies against other civilizations so that it only can remain the dominant civilization in the world. It is for this reason that the west is continuously following an aggressive policy against other civilizations. Being mindful of the Islamic way of thinking, a research-based analytical review of this concept of civilizational clash has been taken in this paper. In the light of Islamic teachings and Muslim thought, it has been made clear that Islam rejects the concept of the clash of civilizations rather it teaches civilizational coexistence and holding dialogue. This is the concept through which peace and security can prevail in the world.
Keywords: Clash of Civilizations, Huntington, Islamic Thoughts, Western Supremacy, Peaceful Coexistence.
* اسسٹنٹ پروفیسر، شعبہ اسلامیات، آزاد جموں و کشمیر یونی ورسٹی، مظفر آباد
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Kargapolov, Evgeniy P. "PROBLEMS OF CIVILIZATIONS DEVELOPMENT IN THE CONTEXT OF GLOBALIZATION OF WORLD PROCESSES." Bulletin of Chelyabinsk State University 480, no. 10 (November 20, 2023): 10–20. http://dx.doi.org/10.47475/1994-2796-2023-480-10-10-20.
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The article analyzes tendency in the development of civilizations in the context of globalization: firstly, traditional civilizations of non-Western countries that claim equal development, ensuring the sovereignty and independence of peoples, cultures and states; secondly, the Anglo-Saxon and subordinate Western civilizations, which have dominated for more than 400 years and claim to continue global dominance on the planet, pump out resources from other countries of the world, continue the policy of neo-colonialism and the destruction of traditional civilizations. Globalization is considered as an inevitable path of human development. Each traditional civilization and Western civilization as a whole must find a balance of power in this process, as well as their path and their rightful place.It also refers to the Eurasian (Russian) civilization. If Western civilization as a whole, its Anglo-Saxon core, which brought its idea of globalization to the assertion of its dominance in the world, has exhausted its positive essence than it has become an existential threat to humanity as a whole. Countries included in BRICS, the SCO and some international organizations have offered the world their own model of globalization, in which every civilization and country can find its own place where it will not be subjected to pressure, colonization and humiliation.
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Iljas, Nuphanudin, Dani Achdani, Dudung Abdurachman, and Deddy Muhibah Pribadi. "The Role of People in Global Development." Asia Proceedings of Social Sciences 9, no. 1 (January 29, 2022): 271–72. http://dx.doi.org/10.31580/apss.v9i1.2361.
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In modern times, nations as the protagonists of social progress have certainly played an important role in shaping modern civilization. However, it was not the Western countries that created this civilization. At different times, different people and countries played an important role in this common process. In other words, modern leaders are not the sole driver of social development. Therefore, the role of the incomplete civilizations of Western civilization needs to be considered in the development of society. This contribution analyzes the most appropriate relational method between modern and imperfect civilizations.
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Pyrozhkov, Serhii, and Nazip Khamitov. "Western Civilization and Ukraine’s Euro-Atlantic Partnership." Diplomatic Ukraine, no. XX (2019): 507–19. http://dx.doi.org/10.37837/2707-7683-2019-31.
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The article deals with Ukraine’s Euro-Atlantic geopolitical vector in a modern geopolitical situation. The authors argue that a link between national interests and geopolitical vector of a country as a civilizational subject determines its globalization strategy. The Euro-Atlantic geopolitical vector of Ukraine provides for geographical, geopolitical, civilizational interaction with the European and Euro-Atlantic community on the basis of partnership and national interests. The main criterion for the constructiveness of Ukraine’s Euro-Atlantic vector is the strengthening and development of our country’s position as an international actor. The authors distinguish the two branches of Western civilization in the modern world: Euro- Atlantic and Eurasian. Ukraine lies on the border between the Euro-Atlantic and Eurasian branches of Western civilization. Ukraine’s ability to be a subject of history, have its own civilizational project and implement it depends on the ability to build productive relationships with these two branches. At the same time, there is a distinct historical timeliness of integration with the Euro-Atlantic civilizational community for the implementation of objectives and consolidation of values of Ukraine’s civilizational project, which requires an innovative development. Over the last hundred years, Ukraine has been predominantly engaged in the Eurasian civilizational community. To strengthen its position as an international actor, Ukraine has to overcome such asymmetry. That is why Ukraine’s Euro-Atlantic vector is not limited to the membership in the European Union or NATO. It is a much more complex process of mental and civilizational transformation, which becomes a condition for ensuring the real sovereignty. Keywords: Euro-Atlantic vector of Ukraine, Western civilization, national interests, subject of history.
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Komleva, V. V. "Chinese civilization: dynamics factor." Russia & World: Sc. Dialogue, no. 1 (March 26, 2022): 84–91. http://dx.doi.org/10.53658/rw2022-2-1(3)-84-91.
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The article, which is based on of the analysis of modern Chinese and Western studies of the Chinese civilization, contains the author’s conclusions regarding factors of dynamics of the Chinese civilization. Both Chinese and Western scholars draw our attention to the influence of Western civilization. The formation of the modern Chinese civilization is considered as a kind of synthesis of Chinese and Western ones, but with the dominance of cultural codes and archetypes of the Chinese civilization. Among the factors of dynamics, a special place is held by the studies relative to the role of natural and climatic conditions in the development of culture and models of relations between peoples. Among the stabilizing factors, a special emphasis is given to localities, civilizational centres that support and reproduce the traditional values of Chinese civilization.
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Shevchenko, Vladimir. "Features of socio-philosophical and philosophical-historical approaches to the study of civilizational issues." Civilization studies review 6, no. 1 (July 2024): 20–42. http://dx.doi.org/10.21146/2713-1483-2024-6-1-20-42.
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The author of the paper insists on the need to highlight two complementary aspects in understanding the nature of civilization. In one case, civilization is a historical era, and in the other, it is the civilizational development of individual local states or societies (local civilizations). The paper reveals the thematic field of research on civilizational issues from the perspective of socio-philosophical knowledge (including its philosophical and historical component). It is noted that the uncertainty and vagueness of the concept of civilization is largely due to the fact that its philosophical status has not yet been identified, since the concept is considered, as a rule, without connection with the system of socio-philosophical categories. An important theoretical issue is the question of civilizational self-awareness of society. i.e. awareness of oneself as a civilization. Further, the paper talks about the theoretical and practical significance of studying the level of development of local civilizations during the transition from an independent type of development to a dependent type of development. Much attention is paid in the paper to the analysis of the dependent and backward type of historical development of non-Western civilizations, which lasted during the five-century cycle of world history. The last section of the paper discusses a complex and not fully clarified question, which was posed by S. Fourier in all detail. Does civilization as a historical era have a time frame of existence or is this era forever? Today’s change in the vector of world development, the rejection of unipolarity allows the author to raise the question of the transition of humanity from the era of civilization to a new era, to the New modernity, when the further development of human society will take place according to the laws of culture.
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Cook, Constance A., Hsu Cho-yun, and Katheryn M. Linduff. "Western Chou Civilization." Journal of the American Oriental Society 111, no. 3 (July 1991): 615. http://dx.doi.org/10.2307/604302.
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Ho, Ping-Ti, Cho-Yun Hsu, and Katheryn M. Linduff. "Western Chou Civilization." American Historical Review 95, no. 4 (October 1990): 1265. http://dx.doi.org/10.2307/2163652.
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Caferro, William P. "Teaching Western Civilization." Common Knowledge 24, no. 3 (August 1, 2018): 366–74. http://dx.doi.org/10.1215/0961754x-6939757.
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Андрей Владимирович, Панков. "The civilizational-elitist approach: the actual change of research optics." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 1 (March 29, 2024): 209–16. http://dx.doi.org/10.22394/2079-1690-2024-1-1-209-216.
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The article substantiates that the civilizational-elitist approach develops a civilizational approach in the direction of analyzing the mechanisms and necessary prerequisites for the evolution, flourishing and decline of civilizations on a cultural and value basis and actualizes the problem of the quality of elites. He demands a multivariate and pluralistic understanding of world history, adequate to the modern stage of the development of the humanities, which allows us to move away from the Western understanding of civilization and its imperative universality. In modern social and political sciences, this makes it possible to use the concepts of the "civilizational matrix", "cultural and civilizational code", "sociocultural landscape", "state-civilization" to denote the cultural and civilizational originality and uniqueness of a country and a national state that has its own value and foundations the sustainable successful socioeconomic and political development of a particular region.
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Ligara, Bronisława. "Dyskurs cywilizacyjny Zygmunta Krasińskiego w przestrzeni międzykulturowej." LingVaria 13, no. 26 (November 16, 2018): 259–73. http://dx.doi.org/10.12797/lv.13.2018.26.17.
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Zygmunt Krasiński’s Civilization Discourse in an Intercultural SpaceConstituted in Zygmunt Krasiński’s French texts, discourse about civilization arose within intercultural communication with authorities representing political institutions and the religious institution of Western Europe (among others, François Guizot, Napoleon III, or Pius IX) in years 1831–1858. Its aim was cognitive: to transfer knowledge, hitherto unknown to receivers, about the place occupied by Polish civilization in the European space. This goal was accomplished through the creation in the discourse, of representations of individual civilizations which were composed of its characteristic features selected from the respective fragment of reality as seen from the perspective of Polish communication community, and of opinions which evaluated them axiologically. Polish civilization has been presented in a cultural clash: from one side, with English civilization and in a further perspective with the civilization of the West, and from the other side with Russian civilization. The characterstics of individual civilizations were selected by Krasiński with respect to epistemic categories of similarity vs difference, compatibility vs incompatibility with rules, norms and values shared in the space of European civilization. As a result of the argumentative action of discourse, arose a representation of Polish civilization as comparable or even similar to other Western civilizations, and entirely incompatible with the eastern civilization of Russia. Russian civilization was portrayed as fundamentally irreconcilable with civilization at large with respect to those values on which the latter is built, such as justice, rule of law, transparency, and freedom; it appeared indeed to be anti-civilization. Krasiński created representations of civilizations which introduced to European political space new knowledge about itself. Transgressing the borders of the Polish language, civilization discourse became intercultural, the place where transfer and exchange of senses, meanings, and notions took place, from Polish language-culture where they were created to other linguistic-cultural spaces.
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Osmani, Noor Mohammad, and Tawfique Al-Mubarak. "Islam and the West: Coexistence or Clash?" Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 363–74. http://dx.doi.org/10.31436/jia.v8i0.241.
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Samuel Huntington (1927-2008) claimed that there would be seven eight civilizations ruling over the world in the coming centuries, thus resulting a possible clash among them. The West faces the greatest challenge from the Islamic civilization, as he claimed. Beginning from the Cold-War, the Western civilization became dominant in reality over other cultures creating an invisible division between the West and the rest. The main purpose of this research is to examine the perceived clash between the Western and Islamic Civilization and the criteria that lead a civilization to precede others. The research would conduct a comprehensive review of available literatures from both Islamic and Western perspectives, analyze historical facts and data and provide a critical evaluation. This paper argues that there is no such a strong reason that should lead to any clash between the West and Islam; rather, there are many good reasons that may lead to a peaceful coexistence and cultural tolerance among civilizations
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Wenyu, Xie. "Competing Paradigms in the Dialogue Among Civilizations: Core Values vs. Universal Values." Journal of Chinese Humanities 1, no. 2 (May 27, 2015): 267–79. http://dx.doi.org/10.1163/23521341-01010015.
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The model of universal values and civilizational transformation, on the one hand, and the model of core values and self awareness, on the other, represent two fundamentally opposing paradigms of dialogue among civilizations. In practice, the former represents an attempt to present the core values of Western civilization as universal values and to demand that non-Western civilizations assimilate to these so-called universal values. Thus the promotion of universal values runs the risk of exacerbating intercivilizational conflict and preventing non-Western civilizations from achieving a deep understanding of the core values of their cultures, even concealing the shortcomings of their own value systems. The paradigm of core values and self awareness, by contrast, emphasizes the importance of retaining innate values and ethics, allowing civilizations to evaluate and update their own value systems as needed. We would therefore do well to adopt core values and self-awareness as the dominant model for dialogue among civilizations.
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SHAHBAZ MANJ, DR MUHAMMAD, DR HAFIZ MUHAMMAD ABRAR AWAN, and DR SAMI ULLAH. "8. Impact of Islamic Civilization and Culture on Humanity." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 2 (June 27, 2022): 75–89. http://dx.doi.org/10.53575/u8.v6.02(22).75-89.
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In the sphere of culture and civilization, adoption, acceptance, gaining and impact are undeniable facts. This paper studies the impacts of Islamic civilization on the other civilizations. It finds that Islamic civilization had been a profound impact on the other civilization intellectually, socially and scholarly. This is not only a claim of Muslim scholars but a fact confessed by prominent western scholars and historian of science and knowledge.
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Olatade, Damilola Peter. "Further reflections on Samuel P. Huntington’s “Clash of civilization” and contemporary global politics." Arụmarụka: Journal of Conversational Thinking 2, no. 1 (October 3, 2022): 47–60. http://dx.doi.org/10.4314/ajct.v2i1.3.
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When civilizations clash or encounter one another, it is a general expectation that one of them will necessarily influence or even dominate the other. This has been the principal character of the advent of Euro-Western civilizations across regions of the world such as Africa, Asia and Latin America. Whereas previous studies have been able to detail how this influence has affected the regions economically, socially, environmentally and politically, this study takes the discourse further to understand how the contact of civilizations can be useful for comprehending contemporary relations in the international community. This study uses the ideas of Samuel P. Huntington as a theoretical framework for showing how civilizations have shaped and influenced global politics in contemporary times. When the proposal of Huntington is assessed from the perspective of how Western civilization has influenced Africa and Latin America especially, three crucial theses are noticeable. First, is the point that Western civilization seeks to dominate or exterminate and then replace non-Western civilizations in the latter’s domain. Second, non-Western cultures are usually drained of their economic resources and minerals in the name of civilization and colonization. Third, the influence of the West in contemporary international relations is waning, and this is one of the reasons why the place of countries like China in contemporary global politics is colossal and really influential in places where Western civilizations used to have unparalleled influence. Following these three theses, this research claims that when one considers the interplay among the civilizations of the world, Huntington’s analysis is penetrative and helpful in making sense of how they reflect in contemporary world politics.
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Darenskiy, Vitaliy Yu. "The Western Boundary of Russian Civilization." Almanac “Essays on Conservatism” 58 (August 1, 2020): 13–25. http://dx.doi.org/10.24030/24092517-2020-0-2-13-25.
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The article shows the historical, economic, political and cultural determinants of the Western boundary of Russian civilization. The author singles out the factors of modern actualization of this boundary related to the closeness of the “Golden Billion” community, the creation of limitrophe states, the civilizational aggression of the West and the imposition of Russophobic ideology. He substantiates the conception of the mobilization and bi-system nature of the Russian society and the state.
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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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Slavíček, Jan. "S. P. Huntington’s Civilizations Twenty-Five Years On." Central European Journal of International and Security Studies 14, no. 02 (June 30, 2020): 53–85. http://dx.doi.org/10.51870/cejiss.a140203.
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The study is based on the concept of Huntington's civilizations. They were used as a methodological basis for an analysis of the changes in their geopolitical power between 1995–2020 with the following conclusions: 1) The large population growth of 1995-2020 has been driven primarily by African, Islamic and Hindu civilizations, 2) Economically, the unquestionable superiority of Western civilization has remained, although its share has declined. A large economic growth has been mainly seen in the Confucian and Hindu civilizations, 3) Of the core countries, the USA, Russia, and China match the status of superpowers, while for India it seems to be only a matter of time, 4) Most of the civilizations are economically highly compact and their compactness has increased over the last 25 years (except of African civilization) and 5) The Western, Hindu and Latin-American civilizations are politically highly compact. Conversely, the African, Islamic, Orthodox and Confucian civilizations show low cohesion. The Muslim civilization is the least compact – politically as well as economically. 6. The superpowers (United States, China, Russia and India) will remain or become the most important players in the multipolar world of the 21<sup>st</sup> century. However, it is a question whether the most important issue will be the relations of the Western and non-Western world or the mutual relations among the other three (actual or rising) superpowers.
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Helbig, Louis F., and William Harvey Maehl. "Germany in Western Civilization." Die Unterrichtspraxis / Teaching German 18, no. 1 (1985): 213. http://dx.doi.org/10.2307/3530028.
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Rostankowski, Cynthia C. "Readings in Western Civilization." International Philosophical Quarterly 28, no. 2 (1988): 230–32. http://dx.doi.org/10.5840/ipq19882829.
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Cook, Harold J., David J. Rothman, Steven Marcus, and Stephanie A. Kiceluk. "Medicine and Western Civilization." Technology and Culture 38, no. 1 (January 1997): 237. http://dx.doi.org/10.2307/3106793.
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Wallech, Steven, John L. Beatty, Oliver A. Johnson, and J. Kelley Sowards. "Heritage of Western Civilization." History Teacher 21, no. 4 (August 1988): 498. http://dx.doi.org/10.2307/493361.
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Birken, Lawrence. "What Is Western Civilization?" History Teacher 25, no. 4 (August 1992): 451. http://dx.doi.org/10.2307/494353.
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Miller-Duggan, Devon. "The Test: Western Civilization." Massachusetts Review 59, no. 3 (2018): 488–89. http://dx.doi.org/10.1353/mar.2018.0074.
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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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Spohn, Willfried. "World history, civilizational analysis and historical sociology: Interpretations of non-Western civilizations in the work of Johann Arnason." European Journal of Social Theory 14, no. 1 (February 2011): 23–39. http://dx.doi.org/10.1177/1368431010394506.
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The aim of this article is to assess Arnason’s civilizational theory and methodology and their application to non-Western civilizations from a historical-comparative sociological perspective. Although civilizational analysis and historical sociology as historical-comparative orientations in sociology are closely connected, civilizational analysis concentrates particularly on the macro-history of civilizations, whereas historical-comparative sociology (particularly in its American variety) is orientated rather to a meso- and micro-analytical foundation of societal developments and therefore is more time- and context-sensitive. From such a perspective, the article reconstructs, first, Arnason’s theoretical and methodological approach to civilizational analysis and discusses his contribution to the civilizational origins and dynamics of the West as a measuring rod for non-European societies. Second, it then assesses Arnason’s two major exemplary civilizational studies: the Soviet model in Russia, Eastern Europe and the non-European world as well as the Japanese civilization in the broader East Asian civilizational context. The article concludes with a critical summary of Arnason’s highly innovative approach from the vantage point of a recently developing global orientation in historical and comparative sociology.
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Spiridonova, Valeria I. "The Dichotomy of Civilization and Barbarism: Its Origins and Evolution." Russian Journal of Philosophical Sciences 63, no. 2 (May 16, 2020): 27–45. http://dx.doi.org/10.30727/0235-1188-2019-63-2-27-45.
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The article researches the historical transformation the dichotomy of civilization and barbarism, which was originally in ancient Greece without pejorative meaning. This dichotomy has become relevant today to justify the classification of states according to their degree of acceptance of “civilization standards,” which are understood as the standards of the European model of development. The main features of the stereotype of the divide between civilization and barbarism, which took shape in the Roman era, have survived to the present. The premise of “civilizational superiority” of European culture is accompanied by a moral depreciation of other civilizations, turning a barbarian into an enemy of civilization with an explicit racist connotation. Civilization itself is seen as a “vaccination” in the process of missionary work. There emerges the concept of “Eastern barbarism,” coupled with the concepts of terra nullis and the innate irrational behavior of the population of these countries, which justify the seizing of territories for a “more rational” resource management. This activity is historically accompanied by colonization and, in the modern world, by forceful forms of “promoting democracy.” According to the logic of the divide between civilization and barbarism, non-Western countries are doomed to imitate and perpetually fall behind, which causes the disunity of society and internal hostility of “second-rate “Europeanized” nations. The Western mentoring has transformed from protectorate to the creation of governance structures that are headed by Western-educated local elites and are designed to change the cultural patterns of society. There was a conception that the world is divided into spheres, in the first circle of which there is a progressive civilized European world, followed by a number of countries similar in structure and values to the European model, and then there is a sphere of barbarism and backwardness. In the contemporary version, this theory presumes the division of states into “pre-modern,” modern, and post-modern states. It the conclusion, it is noted that this divide contradicts to the humane essence of culture and civilization process.
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Spiridonova, Valeria I. "The Dichotomy of Civilization and Barbarism: Its Origins and Evolution." Russian Journal of Philosophical Sciences 63, no. 2 (February 15, 2020): 27–45. http://dx.doi.org/10.30727/0235-1188-2020-63-2-27-45.
Full textAbstract:
The article researches the historical transformation of the dichotomy of civilization and barbarism, which originally in ancient Greece did not have a pejorative connotation. This dichotomy has become relevant today to justify the classification of states according to their degree of acceptance of “civilization standards,” which are understood as the standards of the European model of development. The main features of the stereotype of the divide between civilization and barbarism, which took shape in the Roman era, have survived to the present. The premise of “civilizational superiority” of European culture is accompanied by a moral depreciation of other civilizations, turning a barbarian into an enemy of civilization with an explicit racist connotation. Civilization itself is seen as a “vaccination” in the process of missionary work. There emerges the concept of “Eastern barbarism,” coupled with the concepts of terra nullis and the innate irrational behavior of the population of these countries, which justify the seizing of territories for a “more rational” resource management. This activity is historically accompanied by colonization and, in the modern world, by forceful forms of “promoting democracy.” According to the logic of the divide between civilization and barbarism, non-Western countries are doomed to imitate and perpetually fall behind, which causes the disunity of society and internal hostility of “second-rate Europeanized” nations. The Western mentoring has transformed from protectorate to the creation of governance structures that are headed by Western-educated local elites and are designed to change the cultural patterns of society. There was a conception that the world is divided into spheres, in the first circle of which there is a progressive civilized European world, followed by a number of countries similar in structure and values to the European model, and then there is a sphere of barbarism and backwardness. In the contemporary version, this theory presumes the division of states into “pre-modern,” modern, and post-modern states. It the conclusion, it is noted that this divide contradicts to the humane essence of culture and civilization process.
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Ilinskaya, Svetlana. "“Civilization” As a Local Phenomenon: The First Stage of Theoretical Study." Obshchestvennye nauki i sovremennost, no. 6 (2021): 119. http://dx.doi.org/10.31857/s086904990014931-6.
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The author examines the first stage of theoretical research of the concept of “local civilizations”. Nowadays this approach protects the right of non-Western communities to independently and authentically define their way of development. If non-Western macro-regions accept the understanding of civilization as a universal phenomenon, their development will be determined by Western experience. In case those non-Western regions (and Russia as well) are seen as distinctive civilizational formations, their right to determine the ideal social/state structures and future development for themselves is recognized. The stage of classical comprehension was overshadowed by the crisis of the imperial form of existence of large geopolitical spaces and was an attempt to formulate new foundations of their identities. The article reviews the ideas of N. Danilevsky, O. Spengler, A. Toynbee and P. Sorokin. The author also evaluates the heuristic potential of the methodological approaches by the scholars of the fundamental wave.
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Yilmaz, Ihsan, and Nicholas Morieson. "Civilizational Populism: Definition, Literature, Theory, and Practice." Religions 13, no. 11 (October 27, 2022): 1026. http://dx.doi.org/10.3390/rel13111026.
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The purpose of this article is to clarify the concept of ‘civilizational populism’ and work towards a concise but operational definition. To do this, the article examines how populists across the world, and in a variety of different religious, geographic, and political contexts, incorporate and instrumentalize notions of ‘civilization’ into their discourses. The article observes that although a number of scholars have described a civilization turn among populists, there is currently no concrete definition of civilization populism, a concept which requires greater clarity. The article also observes that, while scholars have often found populists in Europe incorporating notions of civilization and ‘the clash of civilizations’ into the discourses, populists in non-Western environments also appear to have also incorporated notions of civilization into their discourses, yet these are rarely studied. The first part of the article begins by discussing the concept of ‘civilizationism’, a political discourse which emphasizes the civilizational aspect of social and especially national identity. Following this, the article discusses populism and describes how populism itself cannot succeed unless it adheres to a wider political programme or broader set of ideas, and without the engendering or exploiting of a ‘crisis’ which threatens ‘the people’. The article then examines the existing literature on the civilization turn evident among populists. The second part of the article builds on the previous section by discussing the relationship between civilizationism and populism worldwide. To do this, the paper examines civilizational populism in three key nations representing three of the world’s major faiths, and three different geographical regions: Turkey, India, and Myanmar. The paper makes three findings. First, while scholars have generally examined civilizational identity in European and North American right-wing populist rhetoric, we find it occurring in a wider range of geographies and religious contexts. Second, civilizationism when incorporated into populism gives content to the key signifiers: ‘the pure people’, ‘the corrupt elite’, and ‘dangerous ‘others’. In each case studied in this article, populists use a civilization based classification of peoples to draw boundaries around ‘the people’, ‘elites’ and ‘others’, and declare that ‘the people’ are ‘pure’ and ‘good’ because they belong to a civilization which is itself pure and good, and authentic insofar as they belong to the civilization which created the nation and culture which populists claim to be defending. Conversely, civilizational populists describe elites as having betrayed ‘the people’ by abandoning the religion and/or values and culture that shaped and were shaped by their civilization. Equally, civilizational populists describe religious minorities as ‘dangerous’ others who are morally bad insofar as they belong to a foreign civilization, and therefore to a different religion and/or culture with different values which are antithetical to those of ‘our’ civilization. Third, civilizational populist rhetoric is effective insofar as populists’ can, by adding a civilizational element to the vertical and horizontal dimensions of their populism, claim a civilizational crisis is occurring. Finally, based on the case studies, the paper defines civilizational populism as a group of ideas that together considers that politics should be an expression of the volonté générale (general will) of the people, and society to be ultimately separated into two homogenous and antagonistic groups, ‘the pure people’ versus ‘the corrupt elite’ who collaborate with the dangerous others belonging to other civilizations that are hostile and present a clear and present danger to the civilization and way of life of the pure people.
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Turowski, Mariusz. "Islamization, modernization, and civiliational analysis." Studia Philosophica Wratislaviensia 15, no. 4 (March 31, 2021): 81–92. http://dx.doi.org/10.19195/1895-8001.15.4.5.
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The paper consists of three parts. In the first one, I consider the validity of the “civilizational paradigm” in contemporary social sciences and humanities, with special emphasis on philosophy and comparative historiographical studies. In the second one, I juxtapose selected Western approaches to civilization—those of Arnold Toynbee, Fernand Braudel and Corroll Quigley—with the perspective proposed by Ibn Khaldūn, the scholar and thinker widely recognized as the father of (modern) social sciences, especially those focused on or at least related to civilizational investigations. In the third part of the article, I raise questions about the prospects of reforming and reviving civilizations which undergo a crisis or experience a twilight phase in their development. Finally, in the context of the idea of Islamization of thought and knowledge, as postulated by Abdulhamid Abusu-layma, I address the question of the relationship between civilization and religion.
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Barakhvostov, P. A. "The Role of Institutions in the Civilization Schism (the Case of Christianity)." Russia & World: Sc. Dialogue, no. 1 (April 6, 2024): 142–57. http://dx.doi.org/10.53658/rw2024-4-1(11)-142-157.
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The geopolitical transformations of recent decades have added to the topicality of the study оf civilizational differences between the East and the West relevant. Religion is often cited as a contributing factor to these differences. This can be confirmed by the example of the split of the Christian Church into the Roman Catholic and Orthodox churches and, as a consequence, the emergence of the Western and the Eastern Christian civilizations. As a rule, the authors “isolate” religion from the social system, considering it independently of all other spheres, as the primary factor that triggers the emergence of civilization. In this work, the emergence of a new Western and Eastern Christian, is considered within the framework of the institutional approach, as a process of formation of a certain complex institutional structure that regulates the life of society and consists of a whole complex of interconnected and interdependent economic, political, and socio-cultural institutions, including religion. This process can begin in the bowels of the “mother” civilization, causing its crisis. The stages of development and resolution of such a crisis are analyzed using the example of a split in the united Christian world using a matrix approach. This approach assumes that civilization is characterized by a civilizational matrix formed by an institutional core that simultaneously contains market and redistributive institutions on the basis of dominance/complementarity, and a shell that includes cultural-religious and national-demographic characteristics, the naturalclimatic and material-technological environment. The necessity of both strengthening dominant institutions in the institutional core and creating balancers (complementary institutions) for the sustainable development of civilization is shown.
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Kaltsum, Tsabita Julia, Nur Rihladatul Aisy Sayoga, Muhamad Yasin Arif Rosyidi, Desshinta Wury Mangku Luhur, and Siti Hapsoh. "The Study of Occidentalism: The Existence of Childfree In The East-West Paradigm." International Journal of Engineering Business and Social Science 1, no. 01 (October 1, 2022): 29–37. http://dx.doi.org/10.58451/ijebss.v1i01.4.
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Islam has a very long history of civilizational development. Seeing islamic civilization has always been oriented towards the Eastern world. Historically, Eastern civilization has never been separated from Western civilization. In fact, it can be said that the West is the center of civilization because a large part of the development of science and technology is currently developing in the West. In the study of Occidentalism, Islamic civilization is termed the Eastern region while European civilization is termed the Western region. This study needs to be carried out to release the East from two dependencies, namely dependence on the West and also dependence on Eastern discourse oriented towards religious theology only. To achieve this, Easterners set solutions, sometimes set things and set another, and still believe in relationships between one another. In this study, we will discuss childfree in the East-West paradigm. The end result, is the equality of civilization between East and West, so as not to blame each other or feel the most right for one civilization or the phenomenon that exists, in this case regarding childfree.
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Spiridonova, Valeria I. "Horizons of the multicivilizational world." Civilization studies review 4, no. 2 (2022): 5–32. http://dx.doi.org/10.21146/2713-1483-2022-4-2-5-32.
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Since the beginning of the 21st century an objective process of the formation of a “plurilateral world order” has been starting in the non-Western world (China, Russia, India). It is based on new world structures – “Сivilization-States”, which fixed the “split of modernity”, the new challenge for the European modernity as a non-alternative universal development model. This process coincides with the logic of F. Braudel, who argued for the existence of self-sufficient “World-Civilizations” (Russia, China, India, Turkey) which were up to now “zones of silence”, “sleeping” civilizations. This approach justifies the equality of these civilizations with the Euro-Atlantic civilization, whose only benefit consists of thorough “historiographical” study of this civilization in comparison with others. The essential characteristics of the Euro-American “World-Civilization” include the successive displacement of the center and the periphery, which culminated in the rise of the USA; the idea of a “blank slate”, “empty” space as a source of the American nation’s exclusivity and messianism; the category of “frontier”, coupled with the principle of “cleaning out the territory” as a basis of the modern American conquest policy; implementation of the “terra nullius”, “nobody’s land” principle for the transformation of the global frontier into an open space of imperial sovereignty; a rigid division of peoples within the “civilization” – “barbarism” dichotomy. According to the historical logic and methodology of F. Braudel, Euro-American “World-Civilization” has stable material and cultural-identical limits of spread. At the same time Russian, Chinese, Indian civilizations preserve their identity through “civilizational” or “long-term” refusals. The main task of Russia is to find a new energy impulse for self-identification based on a change of the ontological vector of development, formulated by N.S. Trubetskoy in the concept of “geopolitical task” of the people. Today it may be implemented by the idea of the “Russian North” and “Northern Eurasia”.
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Kalberg, Stephen. "Max Weber’s Sociology of Civilizations: The Five Major Themes." Journal of China in Global and Comparative Perspectives 8, no. 2022 (2022): 3–23. http://dx.doi.org/10.24103/jcgcp.en.2022.1.
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As is well known, Max Weber’s three-volume Economic Ethics of the World Religions on China, India and ancient Israel yields ‘contrast case’ analyses that isolate the uniqueness of ‘Western’ and ‘modern Western’ rationalism. Less well known is the sociology of civilizations contained in these volumes and in Economy and Society. This study identifies five themes that, taken in combination, are central to this project. Uniquely, Weber’s approach to the study of civilizations stresses a) the researcher’s capacity to understand the subjective meaning of action by persons in groups quite different from those familiar in the modern West, b) the constitution of the distinct ‘rationalisms’ of varying civilizations past and present, and c) the capacity of values to ‘rationalize’ action beyond utilitarian calculations. Comprehension of each civilization on its own terms comes here to the forefront, as does the unusually broad – civilizational – range of Weber’s sociology.
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Gulzar, Dr Sadia. "Influence of Western Economic Thoughts on Islamic Civilization: A Research Study." ĪQĀN 3, no. 02 (June 28, 2021): 109–26. http://dx.doi.org/10.36755/iqan732.2021.
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In the contemporary world, Western civilization is emerging as the most dominating and influential civilization. It is also affecting other civilizations in several ways. One of the major reasons for its dominance is its financial strength and economic stability. Every economic agenda of the West has a particular purpose. For instance, the International Monetary Fund and World Bank are the products of Western civilization. They offer conditional financial support to the developing countries and thus weaken them financially. It is also included in the agenda of the West to access and occupy the mineral resources of Islamic countries. Contrary to this, Islam condemns exploitation and Islamic countries have no space for any such economic policy which may harm anyone. The growing tendency of international consumerism has also given rise to extravagance in Islamic societies. Similarly, the dominance of the materialistic West has also made the members of Islamic society materialistic in the sense that they no longer seem to be concerned with the financial conditions of their fellow Muslims. While Islam is a religion that makes its followers seek the welfare of each other. The purpose of this research paper is to examine the effects of Western civilization on Islamic civilization. This research is a humble attempt to delve into the issue and identify ways and means to restore the lost place of Islamic civilization in the modern world. The research paper follows content analysis.
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Popova, A. D. "ALEXANDER II MODERNIZATION AS A CIVILIZATION CHOICE OF SOCIETY." History: facts and symbols, no. 3 (September 14, 2021): 72–81. http://dx.doi.org/10.24888/2410-4205-2021-28-3-72-81.
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The article investigates the reforms introduced by Alexander II through the prism of a comparative analysis of western and eastern civilizations. The author maintains that, having long developed as eastern civilization, Russia is characterized by oriental despotism, absence of a constructive dialogue between government and society, paternalistic social consciousness, legal nihilism. The author assesses historical data on reforms implemented by Alexander II and comes to the conclusion that the reforms signified an attempt to converge with western civilization. Alexander II‟s reforms enhanced the importance of law, highlighted the principle of everyone‟s equality before the law, encouraged a constructive dialogue between government and society, and underlined the inadmissibility of plenipotentiary autocratic power and despotism. However, since it is not easy to change public mind, western innovations remained closely associated with oriental traditions, such as the importance of community, paternalism, and legal nihilism. The author concludes that though Alexander II‟s reforms introduced some elements of western civilization, Russian society remained essentially oriental.
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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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Karwadi, Aninditya Sri Nugraheni, and Shindy Lestari. "From Clash to Dialogue of Civilizations Finding Common Ground Between Civilizations Islamic and the West." EDUKASI : Jurnal Pendidikan Islam (e-Journal) 9, no. 2 (December 9, 2021): 253–69. http://dx.doi.org/10.54956/edukasi.v9i2.39.
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Civilization built on the principle of religion is certainly returned to its basic character, then what happens is not a clash of civilizations, but instead is the process of filling each other, complementing and influencing each other. In this framework, what must be built is to open space for the creation of dialogue between civilizations in order to fight for the meeting point of Western civilization and Islam globally, which also paves the way for the realization of mutual tolerance. The method used library research, collection techniques in this study, first select documents or literature related to research studies, secondary sources of data in this study are books that support the purpose about discussion of the dialogue of civilizations looking for common ground between Islamic civilization and the underlying west of Samuel P. Huntington's thesis. Procedures and stages of research that will be carried out by researchers in general there are three stages, namely the stage of preparation, implementation, reporting. In conducting data analysis, the author will use descriptive analysis These findings can mean a discussion about: 1) sketches of Islam's relationship with the West, 2) Islam and the West: conflicts or interests?, 3) dialogue of Islamic and Western civilizations: could it be?, 4) implications for diverse tolerance in Indonesia. So that the dialogue of Islamic and Western civilizations will be more able to understand the existence of ritual differences and produce mutual understanding and interpretation of diversity in the contemporary world.
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Akšamija, Mehmed. "An Analysis of the Use of Terminological Determinants „Art of Islam“ and „Islamic Art“." Illuminatio 1, no. 1 (June 1, 2020): 38–101. http://dx.doi.org/10.52510/sia.v1i1.4.
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This paper is a distinctive analysis of the phenomenological value of terms „Islamic art“ or „art of Islam“, which attempts to clarify the common treatment of such terms found in both Western and Muslim sources and which are inappropriate and ungrounded formulations from the viewpoint of traditional Islamic civilizational principles.
By focusing on the cognitive and precognitive approach to the productive-reflective representation of elements of visual art within this topic (i.e. by offering a possible solution) this study „comes into conflict“ with stereotypes that contemporary theories and history of art in the spirit of Western understanding of civilization, which can apply the aspect of globalization to anything it considers within the scope of its scientific area and approaches any civilizational achievement in the same way, reducing it to classic Western postulates.
In the explanation of this phenomenon (i.e. a prominent rather than appropriate need to reduce all forms of creative activity to common denominators whereby some lose and others win) the study introduces corresponding Latin and Arabic terms in parallel, and their possible lexical connections through theoretical tenets of Western civilizational circle to come closer to distinctive characteristics of Eastern/Islamic civilizational circle (homo faber, homo islamicus, homo fannān, and so forth).
It is interesting and totally distinctive that it is by approaching this terminology both from the Eastern and from the opposite, Western side through a methodological process one comes to the conclusion that these are diametrically opposite phenomena, which the ultimate Western definition names „art“, while Islamic denotation is explained and defined by means of terms grounded in the sacral and profane productive-reflective discourse of homo islamicus’s action-design/qadar, respectively qadar/ṣināʿat. Thus, we will conclude that understanding and the essential meaning of the concept of „art“ in Islamic civilization from the one hand and in other civilizations on the other are not and cannot be the same. Also, many of the issues and dogmas raised earlier are mentioned and some are addressed in this paper.
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Hassan, Abul Mufid Md. "Western Civilization in View of Sheikh Muhammad Wadeh Al-Rasheed Al-Hasani Al-Nadawi." Sprin Journal of Arabic-English Studies 2, no. 01 (April 16, 2023): 41–47. http://dx.doi.org/10.55559/sjaes.v2i01.32.
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Western civilization as described by many scholars is a civilization accused of exploitation and duplicity. The reality is colonialism, distortion, and forgery. Western thought, which originated in the hands of Pagan Greece and the worship of the Roman God Caesar, then tainted its legacy with the distorted myths of Judaism and the concepts of Christianity. Today, it has become a global thought, and it is trying to impose its influence on all the people in general and on the Islamic nation in particular. Thus, the Islamic nation should have done today a comparative study between the Arab-Islamic civilization and the European civilization and try to know the realities of the two civilizations and determine its position on Western civilization and Western thought, and not be far from the Arab spirit and innate characteristics.
Allah the Almighty blessed the Islamic nation with many jealous Islamic scholars to carry out this responsibility, so they criticized Western civilization and thought, exposed its falsity, and called on people to resist it and protect their souls from assimilating into it. The prominent Islamic scholar, Sheikh Muhammad Wadeh Al-Rashid Al-Hasani Al-Nadawi(1935-2019 AD.) belongs to this group. He analysed Western thought and its materialistic philosophy in a scientific way and proved with evidence that it is a civilization of exploitation and dualism, and human feeling is missing in this civilization. He published articles in this field in Al-Raid newspaper and Al-Baath Al-Islami magazine (both are published in Darul Uloom Nadwatul Ulama, Luknow). The Islamic Scientific Academy in Lucknow collected some of these articles and printed them as a book in 2012 AD. entitled 'To a New World Order'. In this article, humble efforts have been made to study the book and analyse it to understand the facts raised by Sheikh Muhammad Wadeh Al-Rashid Al-Hasani Al-Nadawi in an objective manner.
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Titarenko, Larissa. "BELARUS: A BORDERLAND CIVILIZATION OR CIVILIZATION OUTSKIRTS? SOCIOLOGICAL REFLECTION." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 64–81. http://dx.doi.org/10.3846/2029-0187.2009.1.64-81.
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The concept of civilizations plays an important role in the current scientific literature. Some authors select a particular number of civilizations. For other authors it is an open question how many civilizations exist: the answer depends on the criteria applied. The paper discusses the concept of the borderland civilization that relates to the countries (space) and people (cultural communities living in this space), situated “between” the two “key cultural groupings” (in Samuel Huntington's sense) and inevitably combines some features from both of them. The author argues that, firstly, the population on today's Polish‐Lithuanian‐Belarusian border constitutes a particular borderland civilization where the local identity dominates over national or ethnic identities. Although other identities might be in use here, the population of this borderland region primarily considers itself as “local” where multi‐ethnic, multi‐cultural and multi‐religious communities have existed for centuries. Secondly, the current Belarus itself can be viewed as a case of a borderland subcivilization: throughout its history it has been constantly influenced by Latin (Western) and Byzantine (Eastern) civilizations that resulted in Belarusian cultural pluralism, high level of religious and ethnic tolerance, and local self‐identification of the population. Therefore, there is no “choice” for Belarus to belong to one “pure” civilization: it is destined to exist in the borderland. From this approach, current Belarus is not “civilization outskirts”: it is a sub‐civilization with all the attributes such as culture, values, ideas of history, and supra‐national socio‐cultural community of people.