No one would, probably, doubt that Muslim civilization is facing a serious crisis since the 18th century. It first resulted in political chaos and ultimately colonization of Muslim lands by Western powers. Later, Muslim civilization faced serious cultural and intellectual onslaught from the West which intensified and deepened the crisis. Though the period of Western colonization ostensibly came to an end in the middle of the 20th century, Muslim lands did not come out of the crisis. Despite some sincere efforts for Islamic revivalism, Muslim civilization has failed to respond to the modern crisis, particularly 9/11 incident has exposed the vulnerability of the Muslim world to Western political agenda, and its failure to respond effectively to Western civilizational challenges. The scholars are divided as to the cause of this crisis of the Muslim world and consequently, as to the measures to remedy the problem.Abdur Rehman Ibn Khaldun, a 13th century Muslim historian and intellectual, emerged at a time when the Muslim states in the Maghreb (North Africa) and Muslim Spain were passing through a phase of decline. His critical thoughts on the society (Al-Imran) and particularly his concept of social solidarity (Al-asabiyah), as propounded in his magnum opus, Maqaddimah (Prolegomena to History), can provide important insights into the present crisis of the Muslim Civilization. The present paper seeks to understand and explain this crisis with the help of the social analysis and critical ideas of Ibn Khaldun.
In: Arler , F 2018 , ' Revitalizing Traditional Chinese Concepts in the Modern Ecological Civilization Debate ' , Open Journal of Philosophy (OJPP) , vol. 8 , no. 2 , pp. 102-115 . https://doi.org/10.4236/ojpp.2018.82009
The subject of this paper is the question of China's contribution to the establishment of an association of ecological civilizations—as seen from the perspective of a European—given the growing economic, political, and ecological influence that China has in the world today. The question is which values are likely to guide Chinese development. Can concepts like "sustainability", "environmental carefulness", and "common concerns of humankind" easily be integrated as topics on the Chinese agenda? Or are they likely to be expelled due to some basic values and ideas in traditional (or modern) Chinese worldviews? The paper discusses a number of modern interpretations that have argued that some basic concepts in the Chinese tradition are not only congenial with, but even provide fruitful additions to the modern debate about the establishment of cooperative ecological civilizations. In the final part the strong modern influence of both Marxist conceptions and consumerist behaviour is considered. ; The subject of this paper is the question of China's contribution to the establishment of an association of ecological civilizations―as seen from the perspective of a European―given the growing economic, political, and ecological influence that China has in the world today. The question is which values are likely to guide Chinese development. Can concepts like "sustainability", "environmental carefulness", and "common concerns of humankind" easily be integrated as topics on the Chinese agenda? Or are they likely to be expelled due to some basic values and ideas in traditional (or modern) Chinese worldviews? The paper discusses a number of modern interpretations that have argued that some basic concepts in the Chinese tradition are not only congenial with, but even provide fruitful additions to the modern debate about the establishment of cooperative ecological civilizations. In the final part the strong modern influence of both Marxist conceptions and consumerist behaviour is considered.
Elijah Jordan (1875-1953) was one of the most original social and, legal philosophers in the history of American thought. Jordan spent his life in the midwest, near the rural setting from which he came, serving as professor of philosophy at Butler College in Indianapolis from his appointment in 1913 until his retirement 31 years later. Jordan wrote a half dozen volumes that comprise for American philosophy a unique contribution the full significance of which has still to be measured: The Life of Mind,' Forms of Individuality, Theory of Legislation, The Aesthetic Object, The Good Life Essays in Criticism, and on the eve of his death he was at work on his Metaphysics. Generally neglected and attracting attention only toward the end of his life, Jordan's work has begun to win increasing consideration from philosophers and social thinkers in recent years. In accord with the rising interest in Jordan's philosophy, it is the purpose of this paper (1) to explore this philosophy so far as it bears upon the topic of law and social order and the metaphysics implicated therein, and (2) since Jordan is not widely known, to conduct this exploration as much as possible by letting the philosopher speak for himself through quotations drawn from his writings.
Summary. The civilizational breakthrough that emerged from the recent events in Ukraine can not remain indifferent not only to domestic political scientists, sociologists, but also to social workers, because the social crisis deepened, and the territory of the state is being sent to rehabilitation centers for ATO members or refugee families. Today, citizens of Ukraine, as never before, feel themselves socially unprotected despite the entire activity of the system of social protection institutions. According to A. Toynbee, author of the theory of civilizations, Western European civilization was most comfortable for human life and its neighbors, as a dynamic market economy hinders the concentration of power and humanizes society, giving the person a political and spiritual freedom of choice. That is, the civilization crossroads are called the choice of the direction of development by the type of a certain civilization. It is clear that in light of recent events young people chose the Western European path of development. There is a civilizational dilemma: if the direction of development is chosen, why is society, the state as a whole still at the crossroads? Experts have several options for solving these problems. First of all, it is necessary to accept as an indisputable idea that the improvement of social life is a matter of time, during which it is necessary to create new tasks and to try to fulfill them for the country's rapid rise in economic, political and social plans. Secondly, efforts should be made to make people's lives comfortable even if they are elementary. Thirdly, start changing not from the government, but from itself. If everyone will be responsible to perform professional duties, self-realization as a personality and individuality, internal social stability is guaranteed to our state. Modern Ukraine is a country with great potential and human potential. On the one hand, it is difficult to live in a country that is in a state of constant formation, because it is not sure about its future. On the other hand, this is a real opportunity to create a state in which the majority wants to live. Therefore, the efforts of social workers should be aimed at stabilizing the current social status in the state through the search and implementation of minor but positive changes in the prevailing conditions. Then the issue of civilization crossroads will no longer be relevant to Ukraine. ; Цивілізаційне роздоріжжя, яке виникло за останніх подій в Україні, не може залишити байдужими не лише вітчизняних політологів, соціологів, а й соціальних працівників, адже поглибилася соціальна криза, та й територія держави помережана реабілітаційними центрами для учасників АТО чи сімей-біженців. Сьогодні громадяни України, як ніколи раніше, відчувають себе соціально незахищеними попри всю діяльність системи закладів соціального захисту населення. За А. Тойнбі, автором теорії цивілізацій, західноєвропейська цивілізація виявилася найбільш комфортною для життя людини та її сусідів, оскільки динамічна ринкова економіка заважає концентрації влади й гуманізує суспільство, надаючи людині політичної і духовної свободи вибору. Тобто цивілізаційним роздоріжжям називають вибір напряму розвитку за типом певної цивілізації. Зрозуміло, що у світлі останніх подій молодь обрала західноєвропейський шлях розвитку. Виникає цивілізаційна дилема: якщо напрям розвитку обрано, чому суспільство, держава в цілому ще знаходяться на роздоріжжі? Експерти пропонують декілька варіантів вирішення цих проблем. По-перше, потрібно прийняти як беззаперечну думку, що покращення суспільного життя – це питання часу, упродовж якого потрібно будувати нові завдання та намагатися виконувати їх для найшвидшого піднесення країни в економічному, політичному та соціальних планах. По-друге, слід докласти зусиль, щоб зробити життя людей комфортним хоча би в елементарних потребах. По-третє, розпочати зміни не з уряду, а із себе. Якщо кожен буде відповідально виконувати професійні обов'язки, самореалізовуватися як особистість й індивідуальність, внутрішня соціальна стабільність нашій державі гарантована. Сучасна Україна – це країна з великими можливостями і людським потенціалом. З однієї сторони, важко жити у країні, яка перебуває у стані постійного становлення, адже не впевнений у її майбутньому. З іншої, – це реальна можливість створити державу такою, у якій хоче жити більшість. Тому зусилля соціальних працівників мають бути скерованими на стабілізацію сучасного соціального стану в державі через пошук і реалізацію незначних, але позитивних змін за умов, що склалися. Тоді питання цивілізаційного роздоріжжя перестане бути актуальним для України.
Globalization and the intensification of tourism in tropical and subtropical areas as well as journeys within the framework of military missions often cause the spread and persistence of infectious and parasitic diseases in areas where they previously have not been reported. Protozoan diseases may also be introduced along with imported, often illegally, exotic animals. Parasitic diseases transmitted from subtropical and tropical regions include protozoan gastrointestinal disorders, such as amoebiasis, balantidiasis and blood protozoan diseases such as malaria, babesiosis, trypanosomiasis, or protozoan diseases of the skin, e.g. leishmaniasis. The aim of the study is to draw attention to the problem of disregard for the risks caused by the development of tourism to tropical countries. One has to bear in mind that being infected with blood protozoan parasites is particularly important for public health because it permanently or temporarily excludes those infected as potential blood donors; this applies to trypanosoma, babesiosis and malaria infections. One should presume that the number of cases of parasitic blood diseases in Poland has increased significantly in comparison with previous years. It should also be emphasized that in connection with diagnostic difficulties in diseases caused by parasitic protozoa, it is possible that these diseases may fail to be diagnosed, thus resulting in an incorrect treatment or a lack thereof. This applies to Trypanosoma infections, babesiosis and malaria.
Globalization and the intensification of tourism in tropical and subtropical areas as well as journeys within the framework of military missions often cause the spread and persistence of infectious and parasitic diseases in areas where they previously have not been reported. Protozoan diseases may also be introduced along with imported, often illegally, exotic animals. Parasitic diseases transmitted from subtropical and tropical regions include protozoan gastrointestinal disorders, such as amoebiasis, balantidiasis and blood protozoan diseases such as malaria, babesiosis, trypanosomiasis, or protozoan diseases of the skin, e.g. leishmaniasis. The aim of the study is to draw attention to the problem of disregard for the risks caused by the development of tourism to tropical countries. One has to bear in mind that being infected with blood protozoan parasites is particularly important for public health because it permanently or temporarily excludes those infected as potential blood donors; this applies to trypanosoma, babesiosis and malaria infections. One should presume that the number of cases of parasitic blood diseases in Poland has increased significantly in comparison with previous years. It should also be emphasized that in connection with diagnostic difficulties in diseases caused by parasitic protozoa, it is possible that these diseases may fail to be diagnosed, thus resulting in an incorrect treatment or a lack thereof. This applies to Trypanosoma infections, babesiosis and malaria.
The relation between Islam and modernity as modern civilization is frequently faced contradiction. The disclaimer of a secular state for instance, leads to the debate by which the articulation of some Muslims who reject it is much more than those who accept it. Another example is humanism such as religious freedom and capitalism, although the disclaimers of these two issues are softer than those who denied the nation-state. However, the conceptual analysis points out that Islam is compatible with modernity as modern civilization. The main reason is that Islam was first emerged as a critic against the previous religion that was not engage the social transformation for the Arab society before Islam. Islam is also encouraged contemporary thought and social reform with the concept of ishlah (reform) and tajdid (renewal). If this case is measured based on the dimension of modernity, it obvious that Islam Islam as a teaching/conceptual frame/mindset in this article does not have conflict with it. Islam is in line with the nation state, secular country or secularism itself, democracy as political system, rationalism and empirical science, and capitalism. This paper is expected to strengthen the Integration of Islam as society with the modernity as modern civilization in the East and West countries.
pt. I. A new organon.--pt. II. The goal.--pt. III. The religion of humanity.--pt. IV. Religion.--pt. V. Government.--pt. VI. Theory of progress. ; Mode of access: Internet.
pt. 1. A new organon.--pt. 2. The goal.--pt. 3. The religion of humanity.--pt. 4. Religion.--pt. 5. Government.--pt. 6. Theory of progress. ; Mode of access: Internet.
This open course for Western Civilization Since 1648 was created under a Round Eleven ALG Textbook Transformation Grant: https://oer.galileo.usg.edu/history-collections/7/ Included are readings, lecture slides, learning objectives, audiovisual resource links, and vocabulary terms by lesson. Lessons include: The Age of Enlightenment, Reason, and Scientific Revolution Changes in Political Thought: Imperialism, Colonialism, Nationalism, and Revolution Cultural Life, 1700-1900: Arts, Music, Literature, and Religion The World Outside the West Industrialization and Lived Experiences The World in Two Wars Post-Colonial World Culture and Globalization All PowerPoint files are available as additional files for preservation within the repository.
A majority of these articles first appeared in the Forum. cf. Publishers's note. ; The answer of India, by D. G. Mukerji.--The answer of Africa, by W. E. B. DuBois.--The answer of the middle ages by R. A. Cram.--The age of Pericles, by P. Shorey.--The answer of China, by C.-F. Liu.--Ancient Egypt, by M. Maeterlinck.--The answer of ancient America, by H. Spinden.--Women and modern civilization, by R. Traquair.--America's democracy of bad manners by Elizabeth R. Pennell. ; Mode of access: Internet.
Once upon a time 'The Scientific Revolution of the 17th century' was an innovative concept that inspired a stimulating narrative of how modern science came into the world. Half a century later, what we now know as 'the master narrative' serves rather as a strait-jacket — so often events and contexts just fail to fit in. No attempt has been made so far to replace the master narrative. H. Floris Cohen now comes up with precisely such a replacement.Key to his path-breaking analysis-cum-narrative is a vision of the Scientific Revolution as made up of six distinct yet narrowly interconnected, revolutionary transformations, each of some twenty-five to thirty years' duration. This vision enables him to explain how modern science could come about in Europe rather than in Greece, China, or the Islamic world. It also enables him to explain how half-way into the 17th century a vast crisis of legitimacy could arise and, in the end, be overcome.Building forth on his earlier The Scientific Revolution. A Historiographical Inquiry (1994), his new book takes the latest researches duly into account, while connecting these in highly innovative ways. It is meant throughout as a constructive effort to break up all-too-deeply frozen patterns of thinking about the history of science. "In this provocative, comparative treatment of a classic moment in the history of science Floris Cohen brilliantly challenges current narratives."--Robert S. Westman, University of California, San Diego For the most part, historians spend their energy trying to explain military conquests, the succession of governments, religious or ideological movements, or social and economic change. What they miss (or avoid?), however, is surely more significant than any of these things for an understanding of world history. Historians have completely failed to explain why science, which largely characterizes modern world civilization, emerged in Western Europe in the Renaissance, after having failed to establish itself earlier and in other civilizations (most notably in Ancient Greece, China, Islam, and medieval Christendom). In this very important book, Floris Cohen finally and comprehensively provides an answer to this enduring historical mystery. In so doing, he also provides a definitive account of the so-called Scientific Revolution, and shows why it really was revolutionary." "This supremely important book will become indispensable reading for anyone interested in how the modern world became the way it is. By comprehensively explaining the rise of science, and its why, where and when, Floris Cohen has solved, dazzlingly, one of the most pressing problems in world history."--John Henry, University of Edinburgh
Maryam Jameelah was an American convert to Islam. Born to a non-observant Jewish family in New York, she travelled to Pakistan on the invitation of Abul A"la Maududi where she spent more than fifty years and never returned to America. Her various writings on the comparative study of Western and Islamic culture, civilization, and history encouraged her readers to consider her as a fervent critic of Western civilization and as a staunch supporter of Muslim cause in the modern world. However, scant consideration has been given to the fact that while pointing out the reasons for the downfall of Islamic civilization, she also criticizes Muslim scholarship. Therefore, it is worthy to explore how a person trained in the Western thought understands the problems of Muslim civilization and what she suggests as countermeasures to take in this regard. By analyzing her published writings as well as the unpublished works found in her personal library, the current paper highlights her view of Islamic civilization and attempts to present the major problems faced by Muslims in the modern age according to her. Afterwards, it describes her understanding of these problems and shows that she proposes a thorough study of tradition, internal coherence, adoption of modern sciences, democracy and advancement in education for the revival of Islamic civilization without providing any model for the practical implementations of these suggestions
