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The article considers the influence of civilizational racism ideas on the universal­ist and civilizational approaches to historical studies. According to the author, the Anglo-American hegemony in the sphere of culture, politics and science serves to devalue both approaches and disagrees with the requirements of pure science. Civilizational racism is viewed as the result of the secular transforma­tion of Anglo-Saxon Protestantism and its interaction with colonial practices. According to the logic of the article, the Anglo-Saxon version of racism is seen as a model for the entire Western society. It is distinguished by the myths of civi­lizational superiority, the principle of extraterritorial cratocracy, sacred violence with the sacred sacrifice chosen from among "non-conventional subjects" and the idea of civilizing mission. Civilizational racism is seen as a cultural metanar­rative and 'a privileged entity'. In the future we are going to witness the increas­ing importance of the civilizational approach in connection with the trend in­volving the macroregionalization of world processes.

Chapter 1: Civilizational Populism in Nation-States and Democracy -- Chapter 2: Civilizational Populism: Definition, Literature, Theory, and Practice -- Chapter 3: USA, France and Poland: Christian Civilizational Populism -- Chapter 4: Turkey: Islamist Civilizational Populism -- Chapter 5: Pakistan: Islamist Civilizational Populism -- Chapter 6: Malaysia: Islamist Civilizational Populism -- Chapter 7: Indonesia: Islamist Civilizational Populism -- Chapter 8: India: Hindu Civilizational Populism -- Chapter 9: Sri Lanka: Buddhist Civilizational Populism -- Chapter 10: Israel: Jewish Civilizational Populism -- Chapter 11: Civilizational Populism and Democracy.

This edited book examines the growing worldwide phenomenon of civilizational populism in democratic nation-states and brings together research that explores this in a wide variety of religious, political, and geographic contexts. In doing so, the book shows how, from Europe to India and Pakistan, and from Indonesia to the Americas, populists increasingly define national belonging through civilizational identity, claiming that the world can be divided into several religion-defined civilizations with incompatible values. The volume also discusses the complex relationship between civilizational populism, democracy and nationalism and shows how nationalists often use civilizational identity to help define ingroups and outgroups within their society. With this, the book investigates the salience of the concept, its widespread and influential nature, and also explains how populists construct civilizational identities, and the factors behind the rise of civilizational populism. Ihsan Yilmaz is Research Professor and Chair of Islamic Studies at the Alfred Deakin Institute for Citizenship and Globalisation (ADI), Deakin University, Melbourne, Australia. He has been working on religion and politics in majority and minority contexts, nation-building, citizenship, securitization, populism, authoritarianism, and digital authoritarianism.

In the kind of tumultuous, strife-torn, and stressful world we are living in, we need to ask the questions: "Is our civilization moving in the right direction? What makes a civilization great?" Greed for power and greed for money, unless offset by a shared conception of civilizational excellence, often degenerate into widespread corruption, fraud, and violence. In developing countries like India, the challenge is to design a civilization that uses the creativity and enterprise of the market economy, the freedom of choice of democracy, and the altruism of the developmental state – to reverse degeneration and foster social, economic, and ethical regeneration. In this essay, I propose that advance towards civilizational greatness occurs when there is widespread humaneness, constructive creativity, and performance excellence. I have also identified several entry points onto the path of civilizational greatness. Though not a great power, Sweden is discussed as a major example of civilizational greatness. I show how Sweden has made notable progress towards civilizational greatness by harnessing many of the entry points.

The civilizational turn in sociological theory is best understood as an attempt to do full justice to the autonomy of culture (against all versions of structural-functional theory) without conceding the issue to cultural determinism. Civilizational formations are based on combinations of cultural visions of the world with regulative frameworks of social life, but the relationship between the two levels is open to conflicting interpretations and strategic uses of them. Axial age civilizations open up new structural and historical dimensions of interaction between cultural and social patterns, and are therefore central to the agenda of civilizational analysis. Among the later breakthroughs which draw on Axial sources, the emergence of modernity stands out as particularly important; the cultural and political program of modernity may be seen as a new and distinctive civilization, but it remains open to more or less formative influences from older civilizational legacies.

The civilizational turn in sociological theory is best understood as an attempt to do full justice to the autonomy of culture (against all versions of structural-functional theory) without conceding the issue to cultural determinism. Civilizational formations are based on combinations of cultural visions of the world with regulative frameworks of social life, but the relationship between the two levels is open to conflicting interpretations & strategic uses of them. Axial age civilizations open up new structural & historical dimensions of interaction between cultural & social patterns, & are therefore central to the agenda of civilizational analysis. Among the later breakthroughs that draw on Axial sources, the emergence of modernity stands out as particularly important; the cultural & political program of modernity may be seen as a new & distinctive civilization, but it remains open to more or less formative influences from older civilizational legacies. 14 References. Adapted from the source document.

MANY SCHOLARS ARGUE THAT, IN THE FUTURE, THE MAIN FAULT LINES IN WORLD POLITICS WILL BE THOSE BETWEEN CIVILIZATIONS. MODERNIZATION HAS USHERED IN FORCES OF GLOBALIZATION, WHICH ARE DRAMATICALLY REDUCING THE IMPORTANCE OF THE STATE. THE COMMON CIVILIZATIONAL IDENTITIES WILL BE THE NEW BASIS FOR REALIGNING GLOBAL POLITICS. THE COLD WAR'S END SIGNALED THE END OF THE WESTERN PHASE OF INTERNATIONAL POLITICS AND HERALDED THE INCREASING PROMINENCE OF NONWESTERN CIVILIZATION IN THE POLITICAL AND ECONOMIC ARENAS. ISLAM COULD IGNITE THE CONFLICT BETWEEN THE WEST AND NON-WEST CIVILIZATIONS SINCE ISLAM, ACCORDING TO SOME SCHOLARS, OPPOSES CHERISHED WESTERN INSTITUTIONS, INCLUDING DEMOCRACY. ALTHOUGH MANY SCHOLARS VIEW CIVILIZATIONAL CONFLICT AS VERY PROBABLE, THIS ESSAY QUESTIONS WHETHER IT IS INEVITABLE.

Contributor(s): Professor Christopher Coker | For the late Professor Christopher Coker the answer lay in the rise of a new political entity, the civilizational state. In an episode of LSE iQ which explored China's position in the world in the coming century, Professor Coker talked about this, the potential for war between the United States and China and what that might look like.

Christopher Coker, was Professor of International Relations at LSE for almost four decades, and co-Director of LSE IDEAS, LSE's foreign policy think tank. He was a scholar of war and warfare. This episode of LSE iQ is a lightly edited version of our 2019 interview recorded before the COVID pandemic and Russia's invasion of Ukraine. It is dedicated to his memory.


Contributors

Professor Christopher Coker

Research

The Rise of the Civilizational State by Christopher Coker

The Improbable War, China, the United States and the Logic of Great Power Conflict by Christopher Coker