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.
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.
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.
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
Both Hegel and Marx believe that non-Western world is not the natural part of dialectical process as non-Western cultures don't seem to take part in the process of historical development. So, the only way to turn the nonWestern as Western and vice versa is through an arbitrary process as might have serious implications. Foucault also believes that discourse developing within the Western civilization does not follow rules shared by all civilizations. The Western discourse is not the result of practical necessity, but of some historical rules called historical ‗a priori‖ only operative in the Western civilization. Modern historical a priori characterized by Foucault as ―man‖, is providing order to the things in the West. ―Man‖ conceived as a pre-requisite for contemporary Western discourse has its implications. This argument runs through The Order of Things. However, we also find an internal problem within Foucault's presentation which at the end provides a new platform for interpreting Foucault within the Foucaultian paradigm, with reference to the new notion of Western civilization. This gives a glimpse of hope for mutual transformation of the Western and thenon-Western civilizations.
The article analyzes the processes of society virtualization, forming the civilization trend of a century turn. The substitution of things and real actions by the images and communications is characteristic for all countries that passed modernization and were caught up in the post-modern social and cultural situation. Based on the analysis of economic and political trends, characteristic of most developed countries it was concluded that the orientation of practices on images and not things leads to the simulation of social institutions. Institutions become some sort of virtual reality. In such countries of catch-up modernization as Russia, where industrialization, the development of mass consumption society, the development of mass democracy institutions began later than in Western Europe and North America, virtualization has its own characteristics.
Most of the world's development strategies largely depend on the youth. This societal segment is believed to assist in producing sustained economy, social justice and stable democracy of a nation. It is therefore very important if the society could produce qualitative youth to make these a reality. The thrust of this research is to understand the relationship between drug abuse among the youth and political thuggery in Kano Metropolis with a view to proffer solutions to the problem.Youth were interviewed from some selected drug abuse joints using questionnaire. Also, some drug abuse specialists were contacted to generate relevant information. Majority of the youth interviewed were at their tender ages of inducing their peers and involve in political thuggery that calls for rivalry, killings, injuries, opposition clashes etc.The data indicate that majority of the drug abusers are employed, although economic factors suchas profit maximization encourage drug abuse habit among them. Lack of higher educational qualifications is another factor that pushes the youth into drug abuse and subsequently to politically related crimes. Similarly, political thuggery is a factor responsible for drug abuse among the youth in the study area.The study concludes that in order to attain a virile state of political integration, parents should monitor their children's movements and the company they keep; marital disputes should be avoided by the couples themselves; leaders should stop using the youth in achieving their personal political interests; and religious leaders should be more involved in the youth's upbringing.
History testifies that Muslims are successful in diversity management. Islamic polity has never aimed to build a community exclusively for Muslims; instead, Muslims built an Open Civilization from Andalusia to India where people from different cultures lived together. Islamic law has taken adamiyyah (humanity regardless of religion) as the subject of Islamic law to which rights and duties are accorded. This tradition, originating from Abu Hanifa, has formed the foundation of a universalistic interpretation of Islam in the Ottoman Empire and modern Turkey. The present movement in the Muslim world from dictatorships towards democracy is a long-delayed outcome of Islamic political ideals and values, which give utmost priority to unity, freedom and justice. There is a strong universalistic Islamic political tradition, the last major example of which is the Ottoman Khilafah whose pluralistic legacy has yet to be claimed. Islamic unity in diversity or Open Civilization is rooted in the multiplex Islamic thought.
Islamic civilization was well-known for its significant and tremendous contribution to the advancement of science and technology in its golden era. This was due to the appreciation and effort among the Muslim scholars in the past about translating the teachings of the Quran into a realization as the contents of the Quran very often emphasizes on the importance of knowledge, wisdom, science and adab (ethics) in order for human being to achieve a successful life in this world and in the Hereafter. This seminar aims to persuade Muslim scholars and scientist to enlighten mind of intellect and to contribute to the whole world for solution of current political international relations, economic, education, social problems, well-being of the society as well as environmental protection to ensure a sustainable pattern of lifestyle, thereby contributing to the betterment of the planet for the benefit of both the present and future generations. In other words, this seminar intends to revitalize the Islamic intellectual and religious tradition and reclaim the dynamic and leading role of the Muslim ummah in the modern world. This fundamental aspiration was crucial to revitalize contemporary Muslim ummah and to inspire the flowering of ideas, arts, philosophy, education, science and technologies etc in our modern time for the purpose of promoting rigorous civilization renewal of the Muslim ummah as well as for the benefit of mankind in general.
At the current juncture of fiscal uncertainty and pending tax reform, this Article addresses tax compliance, combining principles of tax law with methodologies of social science. A narrative on the evolution of the rule of law introduces social science methodologies for studying the operation of law in historical and cultural context. Then the Article sets forth an overview of Federal individual income taxation. As the core data, the Article presents a survey on U.S. taxpayer compliance attitudes gathered by a research team of which the author was a member. To complement the U.S. data, the Article discusses field studies from other countries reported in the social science literature. In turn, the Article discusses the implications of the social science research to the effect that compliance with the rule of law, represented here by a modern fiscal apparatus, may wax and wane through history as national bureaucracy siphons resources off their local origins. Contrary to the theoretical story of legal evolution, actual cases haven't culminated in an ideal civilized state. Finally, the Article makes suggestions for future research on tax law compliance. The Article concludes that rational-legal authority may have less effect on taxpayer compliance than primordial personal motivations.
