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Cover -- Title Page -- Imprint Page -- Contents -- Chronology -- Introduction -- 1. From Legend To History -- 2. Alaric and the Sack of Rome -- 3. A New World Order -- 4. Ostrogoths and Visigoths -- 5. Renaissance and Reformation -- 6. Barbaric Liberty -- 7. The Struggle for Gothic Identity -- 8. Gothic Culture -- Epilogue: Goths and the Gothic in the Twenty-first Century -- Further Reading -- Acknowledgements -- Photo Acknowledgements -- Index.

Intro -- iPerspectives: Debates in World Civilization -- iiAbout the Editor -- iiiAcknowledgments -- ivIntroduction -- 1Debate Rubric -- Post-Debate Questions -- Essay Topic -- Post-Debate Activity -- 5Debates -- Debate 1: "The Chinese Emperor resolves to close the Silk Road to Buddhist pilgrims." -- Positive Team -- Negative Team -- 9Debate 2: "Emperor Diocletian resolves that the Christians are a threat to the Roman Empire and should be persecuted." -- Positive Team -- Negative Team -- 13Debate 3: "King John should sign the Magna Carta." -- Positive Team -- Negative Team -- 16Debate 4: "Thomas More is guilty of treason." -- Positive Team -- Negative Team -- 19Debate 5: "The Second Continental Congress resolves that the American colonies should be independent." -- Positive Team -- Negative Team -- 23Debate 6: "Globalization is good." -- Positive Team -- Negative Team -- 27Documents -- Noble Eightfold Path -- 45Rock and Pillar Edicts of Asoka -- 64Analects of Confucius -- 102Mandate of Heaven -- 105Canon of Filial Piety -- 116Han Feizi -- 123Huan Kuan: Discourses on Salt and Iron -- 130Han Yu: "Memorial on the Buddha's Bones" -- 134Twelve Tables of Roman Law -- 154Marcus Cato (the Elder): On Agriculture -- 159Marcus Aurelius: Meditations -- 175Pliny the Younger and Emperor Trajan: Letters on Treatment of the Christians -- 178Letter of the Smyrnaeans on the Martyrdom of Polycarp -- 188Epistle to Diognetus -- 199Laws Ending Persecution of Christians in the Roman Empire -- 204Julian the Apostate: Letter to Arsacius -- 206Pope Gelasius I: Letter to Emperor Anastasius -- 207Bernard Atton, Viscount of Carcassonne: Charter of Homage and Fealty -- 210Henry IV of Germany and Pope Gregory VII: Letter and Ban -- 213 -- 214Magna Carta -- 224Martin Luther: Address to the Christian Nobility of the German Nation -- Act of Supremacy -- 229.

For all the talk of the global "clash of civilizations" -- the theory of inevitable conflict between cultures and religions, coined by a founder of this magazine, Samuel P. Huntington -- the interesting thing about the decade after the September 11 attacks, when so many prognosticators and pundits championed this argument, is just how wrong they got it. The view that Islam in particular is on a collision course with the West thanks to a yawning cultural divide got a second look when the Arab Spring didn't instantly lead to deals for Cairo Disney and Hooters Tunis. But, if anything, shared values are converging across countries and time zones and, yes, across cultures and religions. Granted, not all this convergence is universal. In fact, there's plenty of global convergence that Americans might not feel so comfortable about. Adapted from the source document.

Introduction. Literacy in a changing world -- Book I. The chasm between yesterday and tomorrow -- The epitome of the civilization of illiteracy -- Book II. From signs to language -- From orality to writing -- Orality and writing today: what do people understand when they understand language? -- The functioning of language -- Language and logic -- Book III. Language as mediating mechanism -- Literacy, language and market -- Language and work -- Literacy and education -- Book IV. Language and the visual -- Unbounded sexuality -- Family: discovering the primitive future -- A God for each of us -- A mouthful of mircrowave diet -- The professional winner --Science and philosophy-more questions -- Art(ifacts) and aesthetic processes -- Libraries, books and readers -- The sense of design -- Politics: There was never so much beginning -- Theirs not to re

AbstractNation-states are inherently part of cultural formations, sustaining, legitimating, and inspiring them. The nations sustaining contemporary states are very different, and major routes of historical nation-state formation can be distinguished, which means that global discussions of nation-states cannot be confined to such states "in a European sense" only. Civilization(s) is a concept with different meanings in singular and in plural, belonging to different semantic fields, at least in European languages. As a singular concept it arose in mid-eighteenth century, distinguishing a high degree of social and cultural development from "barbarism" and "savagery". It spread rapidly across European languages in the nineteenth century with European world supremacy and evolutionism, as a European self-designation. Civilizations in plural first appeared on a large intellectual scale after World War I, the horrendous slaughters of which shattered the Western ideas of continuous evolution and progress, and of the West as the unique pinnacle of human development. In the plural, civilizations have been used in philosophies of comparative history and evolution, but it may also be used as a tool of cultural analysis. In this sense, civilizations refer to large, ancient enduring cultural configurations, to the deepest layer of contemporary cultural geology. In terms of current demographic size five major such civilizations can be identified. They impinge upon the political culture of states, upon the visions and the language of the state rulers. They do not clash, and they do not determine state behaviour. Nations and civilizations are compared as cultural entities or referents, with a view to laying a basis for analytical comparisons of nation states and civilization-states, in particular their implications of agency, time and history, including their different historical contexts of emergence. The nation and civilization designations of states also related to a wider range of contemporary state categorizations. Contemporary politics and political theorizing of civilizations are looked at in brief empirical overviews of the impact of civilizations upon international relations in the wake of Samuel Huntington's thesis of "clashes of civilizations", and of the promise of civilization states as a political project, and as an illuminating tool of cognition.