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The article represents an overview of S. Eisenstadt's theoretical heritage, focusing on its theoretical and methodological core, that is, civilizational analysis. Theoretical sources, synthesis and links of civilizational analysis, its conceptual coordinates on the map of sociological theoretical knowledge are examined. It is argued that the formation of this theoretical direction meant the restoration of classic sociological tradition, in particular approaches indicated by E. Durkheim, M. Mauss and M. Weber to the problematic of historical civilizations. This theme has acquired its new meanings and actualizations in reflections on peculiarities and challenges of modernization from the end 1970-s in Eisenstadt's and some other researchers' works. Conceptual interpretation of modernity as a distinctive civilizational pattern and Eisenstadt's concept of multiple modernities are also important aspects of this theoretical direction. The main idea of Eisenstadt's concept of multiple modernities is a recognition of many possible patterns of modernization as a not purely Western civilization phenomenon. Some methodological implications of Eisenstadt's civilizational analysis for the prospects of sociological research, particularly with focus on peculiarities of social transformation and modernization in Ukraine are suggested. It is argued that socio-cultural and political dynamics of Ukraine's transformation could be analyzed as the combination of various civilizational programs. This is explained by the fact that modernization in Ukraine does not follow the classical scheme - from traditional to modern society, but rather occurs as a parallel transformation from one type of modernization (former Soviet) to another (market and democratic). In addition this transformation is undergoing in the context of the conflict between two geopolitical modernization projects – Western, European and Eurasian ("Russian world").

This books explores the rise of civilizational populism throughout the world, and its consequences. Civilizational populism posits that democracy ought to be based upon enacting the 'people's will', yet it adds a new and troubling dimension to populism's thin ideology: a civilization based classification of peoples and division of society. Today, we increasingly find not conflict between civilizations, but conflict within states over their civilizational identity. From Western Europe to Turkey, and from India and Pakistan to Indonesia, populists are increasingly employing a civilization based classification of peoples in order to define the identities of 'the people' and their perceived enemies. This book is the first to examine civilizational populism as global phenomenon rather than a uniquely Western form of politics. Through a series of case studies, the book examines the role played by religion in forming civilizational identities, but also investigates the often deleterious consequences of civilizational populism entering the political mainstream. Prof. Ihsan Yilmaz is the Research Chair of Islamic Studies at the Alfred Deakin Institute for Citizenship and Globalisation, Deakin University, Melbourne, Australia. He is the author of many books, including most recently published Populist and Pro-Violence State Religion: The Diyanet's Construction of Erdogæanist Islam in Turkey (2022) and Creating the Desired Citizen: Ideology, State and Islam in Turkey (2021). Dr. Nicholas Morieson is a Research Fellow at the Alfred Deakin Institute for Citizenship and Globalisation, Deakin University, Melbourne, Australia, and has previously worked as a lecturer at Australian Catholic University, Melbourne. He is the author of Religion and the Populist Radical Right: Secular Christianism and Populism in Western Europe (2021).

Explores areas of compatibility between psychoanalysis & civilizational theory through a survey of case studies. Freud's contribution to the connection of cultural pluralism & civilization in the singular is analyzed with a discussion of metapsychological deviations. The work of Franz Borkenau is examined for connections to Freud's theories, namely of the unconscious, & additional psychoanalytical influence that may have impacted civilizational theorists is posited. The notion of a hermeneutical perspective, Castoriadis's theory of sublimation, is discussed as a point of convergence for the two fields of study. 22 References.

AbstractA new wave of scholarship has made major advances in how we understand the politics of civilizational identity by drawing powerfully from conceptual tools developed over the years to study other forms of identity. What unites this wave is treating civilizations not as distinctive "things" that might "clash" but as meaningful social imaginings. This growing body of work is far from monolithic, generating alternative theories that should structure scholarly debate going forward. Central issues include whether civilizational identity is primarily elite led or mass driven, whether it inherently involves conflictual human impulses, what the role of religion and values are in driving it, what its relationship is to nationalism, and how similarly we can expect the countries and people who share civilizational identity to behave. We also find emerging debates on what this newly conceptualized civilizational identity explains in contemporary world politics. Social scientists are now only beginning to apply important tools of social science to this question, with even public opinion research in its infancy. Early findings suggest civilizational identity may be shaping not only elite foreign policy making but also patterns of domestic politics, including the recent rise of populism and levels of democracy and authoritarianism more generally.

Philosophical and world outlook understanding of the problem of civilizational identity of Russia acquires special relevance in connection with the preservation of the Eurasian civilizational breakdown that arose at the end of the 20th century. To prepare a new civilization project, it is important to use the theoretical legacy of prominent Russian thinkers, including the classics of Eurasianism. The purpose of the article is an objective analysis of classical Eurasianism, the comprehension of its most important provisions, taking into account the modern realities of Russian society. Using historical and philosophical methodology, critical analysis, methodology of civilizational theories, the author of the article substantiates the conclusion about the scientific significance of the Eurasian concept of civilizational identity of Russia. Its components are examined in a systematic form, such as the perception of Russia-Eurasia as a whole civilizational continent of an equal Europe, the idea of a "symphonic personality" in Eurasian culture, the idea of pan-European nationalism, the idea of establishing social justice, the provision on strengthening the religious element to strengthen the spiritual principle, etc. The article provides a critical analysis of some judgments of historical Eurasians, including their idea of absolutizing the role of the state, the theory of "potential Orthodoxy", etc. An important conclusion of the article is the provision that Eurasianism is not a teaching hostile to the West, but a different non-Western scientific perception of the historical fate and civilizational development of Russia. Concrete examples substantiate the claim that it is necessary to distinguish fair criticism of classical Eurasianism from its simplified and largely biased assessments. The author of the article concludes that understanding the heritage of the classics of Eurasianism is necessary to develop a social project for the cultural and civilizational revival of the Russian Federation and the entire area of Northeast Eurasia.

Other frontiers -- Imagining the Moro: racial and spatial fantasies in Mindanao-Sulu -- Courtrooms, clinics, and colonies: remaking the southern Philippines -- Civilizational imperatives: building colonial classrooms -- Corrective violence: on fear, massacre, and punishment -- Tropical idylls: maintaining colonial spaces and bodies -- Moros in America: visiting the metropole in fact and fiction -- Imperial interactivities: Mindanao-Sulu in a connected world -- Colonial remains.

Abstract
This article considers civilizational politics at the interface between nationalism and internationalism. It does this by focusing on some key trends in India's engagements with UNESCO and its flagship conventions for culture. The article builds on existing scholarship regarding the political appropriation of key religious and heritage sites within India by critically examining how Hinduism is presented to UNESCO and other organizations as a religious and civilizational heritage for global recognition and endorsement. We argue that UNESCO's programmes and conventions are being co-opted via a rewriting of history and in the creation of heritage imaginaries of a Hindu nation. From there, the discussion extends previous critiques regarding the conjoining of Hinduism to a Harappan civilization heritage by showing how this geographically extends outwards via a programme of Indian Ocean diplomacy conceived around environmental and historical connectivities. In pulling these various threads together, the article demonstrates the ways in which Hindu civilizational discourses circulate at the international level in seemingly benign and banal ways, and, yet, simultaneously advance the domestic cultural politics now familiar to the Hindutva movement.

Reaching beyond traditionally politicised scholarship to provide a unique perspective on the place of religion and culture in global and local politics, this book examines the impact of Islam on 'civilizational' relations between different groups and polities. Bassam Tibi takes a highly original approach to the topic of religion in world politics, exploring the place of Islam in society and its frequent distortion in world politics to the more radical Islamism. Looking at how this becomes an immediate source of tension and conflict between the secular and the religious, Tibi rejects the 'clash of civilizations' theory and argues for the revival of Islamic humanism to help bridge the gap. Chapters expand on: Inter-civilizational conflict in global politics. Dialogue between religious and secular, East and West. Western concepts of Islamism. Euro-Islam and the Islamic diaspora in Europe. Islamic humanism as a tool for bridging civilizations. Shedding new light on the highly topical subject of Islam in politics and society, this book is an essential read for scholars and students of international politics, Islamic studies and conflict resolution.

The article reflects the most important issues of the theory of cooperation within the context of the civilizational paradigm of development. Stemming from understanding of the historically determined place of cooperative enterprises of producers, the article gives a new perspective of their genesis, branch specifics, formal organization, functional space, institutional quality. Advocates of absolutization of cooperative forms in the field of social production are criticized.

Reaching beyond traditionally politicised scholarship to provide a unique perspective on the place of religion and culture in global and local politics, this book examines the impact of Islam on 'civilizational' relations between different groups and polities. Bassam Tibi takes a highly original approach to the topic of religion in world politics, exploring the place of Islam in society and its frequent distortion in world politics to the more radical Islamism. Looking at how this becomes an immediate source of tension and conflict between the secular and the religious, Tibi rejects the 'clash

Received 11.01.2020. The paper attempts to interpret civilizational as well as political dynamics of the modern world in terms of contents and pivotal meanings in the religious sphere as such. According to the author, it is impossible to imagine all the complex of human identities, antagonisms, sympathies, and mutual understanding without taking into account specific features of religious symbolism. Thanks to these kinds of features religious sphere constantly interacting with different fields of law, politics, and international relations. As for the political field, the religious sphere is viewed in intrinsic triple connections: Religious Institutions – Statehood – Civil Society. This kind of approach tends to balance the principles of cultural heritage, secular state as well as of human rights and dignity.