Autopoietic societies have produced three major images of civilization: the Greco-Roman, the Eurocentric Western, and the Settler Society type. The most important incarnation of the latter to date has been America. This article explores the deep-going differences between American and European ideas of civilization. It examines how the American kind of autopoietic civilization expresses itself in preternaturally distinctive conceptualizations of nature and freedom, life and death, order and chaos, city and ecumene. The article discusses the political and social implications of this.
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.
The unapologetic re-emergence in recent years of the term "civilization" in American foreign policy circles and best-selling books merits closer scrutiny. This paper will examine two different views of civilization that have attracted recent critical attention. The first presents a rather militant defence of civilization. In this view, civilization regards itself as an exception to the very laws and principles on which it is founded, thereby enabling it, in the name of the civilizing (or pro-democracy) mission, to exert force or violence on those others who threaten civilization (also known as "barbarians", "savages", "terrorists", or "enemies of democracy") and who are also, conveniently, in a state of exception from civilization and can therefore be subjected to its violence. the second model of civilization reflects a certain liberal optimism. Rather than precipitation "clashes", civilization, in this view, is not about arrogating exceptionality to itself or exploiting the vulnerable exceptionality of others, but abouit the expansion and fusion of horizons and the need to engage in a dialogue about exception or exclusion. In describing these two views, I will note the violence inherent in the model of civilization as an exception and the difficulties that confront the dialogical model. Drawing on the work of Jean-Luc Nancy and Giorgio Agamben and on J.M. Coetzee's novel Waiting for the Barbarians, I will then conclude with some reflections on the need to revise our current views of civilization by sketching an alternative possibility--the possibility of an inoperative civilization.
Abstract: This paper aims to reveal the contribution of Islamic civilization to western civilization by discussing: (1) The early history of Islamic civilization (2) The entry path of Islamic civilization to the West. The results of this study reveal that Islamic civilization entered the west, precisely in Europe in three ways, namely the channel of Islamic civilization which influenced Europe through Spain, Sicily, and the Crusade. In this route trade exchange took place, but the most important channel in this case was Islamic Spain. Spain is the most important place for the West to absorb Islamic civilization, both in political, social, economic and civilizational relations between countries. That is a fact of Spanish history for more than seven centuries under Islamic rule. Western civilization was built from the womb of the early phase of Islamic history in occupying Spain. Socio-politically, Islam is in a very strong position to expand and civilizationally is in its golden peak. This expansion process was followed by the transfer of science from the Muslims to the Spanish population at that time. The open culture and the generosity of knowledge built by the Muslims at that time made every group, region, or ethnic group very wide open to gain knowledge from Muslim scholars, including many Europeans who studied in various fields, both science and technology. 'aqli science and naqli science. After they returned to their respective areas, many developed this knowledge in mainland Europe. ; This paper aims to reveal the contribution of Islamic civilization to western civilization by discussing: (1) The early history of Islamic civilization; (2) The entry route of Islamic civilization to the West. The results of this study reveal that Islamic civilization entered the west, precisely in Europe in three ways, namely the channel of Islamic civilization which influenced Europe through Spain, Sicily, and the Crusade. In this route trade exchange took place, but the most important channel in this case was Islamic ...
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.
A design to publish such a book as Serbs in European Civilization, was outlined in the Institute for Balkan Studies of the Serbian Academy of Sciences and Arts long before the topic has gained its political up-to-dateness. That is the reason why it is neither for one-time use nor is it a result of day-to-day politics. It is rather an attempt to look into the contribution of Serbs to European civilization from various angles and through the achievements of several scientific disciplines.
The reflections on civilization, barbarism, and their intricate relationship, which were put forward in ancient Greece, from Herodotus to Aristotle, had a longterm impact. In the mid-16th century debate which took place in Valladolid, between Juan Ginés de Sepúlveda and Bartolomé de Las Casas, about the status of the native populations of the New World, the Latin translations of Aristotle's Politics, and its comment by St. Thomas Aquinas, proved to be especially relevant for both opponents. Were Indian natives comparable to Aristotle's "natural slaves"? Was the war against them comparable to hunting wild beasts? The paper focuses on the debate and its contemporary implications.
The history of Islamic civilization is one of the most important fields of study of Islamic studies. Islamic history is events or events that really happened in the past that are entirely related to the religion of Islam. Islam is too broad in scope, so Islamic history has become a broad scope. Among them are related to the history of the process of growth, development, and the spread of Islam, figures who develop and spread Islam, the history of progress and setbacks achieved by Muslims in various fields, such as in the fields of religious and general science, culture, architecture politics, government, war, education, economy, and so on. The History of Islamic Civilization is a product description of the activities of the life of the Islamic ummah in the past that originated in Islamic values. This article will explores the history of civilization in Islam and How the civilization of Islam is developed. ; The history of Islamic civilization is one of the most important fields of study of Islamic studies. Islamic history is events or events that really happened in the past that are entirely related to the religion of Islam. Islam is too broad in scope, so Islamic history has become a broad scope. Among them are related to the history of the process of growth, development, and the spread of Islam, figures who develop and spread Islam, the history of progress and setbacks achieved by Muslims in various fields, such as in the fields of religious and general science, culture, architecture politics, government, war, education, economy, and so on. The History of Islamic Civilization is a product description of the activities of the life of the Islamic ummah in the past that originated in Islamic values. This article will explores the history of civilization in Islam and How the civilization of Islam is developed.
ABSTRACT In his well-known paper on the urban revolution Childe has identified the archaeological criteria of the civilization stages. In this article the problem of the state and civilization criteria is discussed once again. The source is the database on 186 societies which was published in the paper by Murdock and Provost Measurement of Cultural Complexity. The analysis of the correlation coefficient between all the features reveals the strong relation between the political integration (state), social stratification (classes), writing and records, population density, money and technical specialization. The highest correlation is observed between the hierarchy and stratification. This gives grounds to make a conclusion that, for the most part, a state origin has developed in parallel with a class formation. However, the presence of side variants suggests that, in specific cases, the mature stratification has been observed in the societies with a weak hierarchy, while the multilevel hierarchy in weakly stratified societies. The study of the correlation between the writing and records and hierarchy shows that there are many societies with the developed hierarchy but without a written language. But there are also other examples when the societies have a developed written language but their hierarchy is not developed. The correlation between the stratification and writing and records is stronger. This is attributable to that the class society should have a developed ideology.
This working paper investigates the reasons underpinning the growing use and widespread resonance of the concept of 'civilizations' – defined by cultural and religious markers – in scholarly, policy and public discourses, since the end of the Cold War. Such an inquiry is made all the more relevant since the concept of civilizations has not only remained at the level of language. It has, in fact, become embedded, instantiated, and operationalized within the global governance architecture, most prominently with the creation of the UN Alliance of Civilizations (UNAOC) in 2005. The UNAOC represents a remarkable development in the way international order is being understood and upheld within global governance institutions, as no longer solely dependent on states, or on the advancement of individual rights and economic opportunities, but also on what occurs between and within civilizations. Why have discourses and practices about civilizations acquired the political salience they have in international society at this historical juncture? This paper argues for an understanding of the concept of civilizations as a particular kind of 'empty signifier', underpinned by three overarching logics: a logic of interpretation centered on identity, a logic of critique towards liberal 'end of history' narratives and projects, and a logic of practicality that matches the interests of multiple state and non-state actors. This argument is empirically illustrated through an analysis of how these three logics, which explain the contemporary power and authority of the signifier of civilizations, also structure the mission, bureaucratic apparatus, and operations of the UNAOC.
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
"The following essays are the substance of a course of lectures delivered at a summer school at the Woodbrooke settlement, near Birmingham, in August, 1915"--Pref. ; "Books for reference" at end of each chapter except the first. ; Introductory: The grounds of unity, by F. S. Marvin.--Unity in prehistoric times, by J. L. Myres.--The contribution of Greece and Rome, by J. A. Smith.--Unity in the Middle Ages, by E. Barker.--Unity and diversity in law, by W. M. Geldart.--The common elements in European literature and art, by A. J. Carlyle.--Science and philosophy as unifying forces, by L. T. Hobhouse.--The unity of Western education, by J. W. Headlam.--Commerce and finance as international forces, by H. Withers.--International industrial legislation, by Constance Smith.--Common ideals of social reform, by C. D. Burns.--The political bases of a world-state, by J. A. Hobson.--Religion as a unifying influence in Western civilization, by H. G. Wood.--The growth of humanity, by F. S. Marvin. ; Mode of access: Internet.
Dieser Sammelband vereint Beiträge zum Wassermanagement antiker Zivilisationen. Er umfasst dabei die große Bandbreite antiker Methoden zum Wasser sammeln, zur Wasserversorgung, zur Verteilung oder zu Verteilungsproblemen. Die Beiträge reichen von den Anfängen des Wassermanagements in Mesopotamien und Ägypten, über die Hellenistischeund Römische Epoche, bis hinein in das Mittelalter und die Neuzeit. Das Faszinierende am antiken Wassermanagement sind dabei nicht nur die frühen Lösungen und Anwendungen, sondern insbesondere auch ihre Wirkung und Wichtigkeit bis in die Gegenwart und Zukunft, denn Wasser ist und bleibt die wichtigste Ressource für menschliches Wohlergehen. ; This volume brings together papers on Water Management in Ancient Civilizations. It envelops a great variety of ancient means to harvest, supply, distribute, and dispute water in all its forms. Contributions range in time period from the early means of water management in Mesopotamia and Egypt, to the Epochs of Hellenistic and Roman Eras, into medieval times and beyond. The fascinating momentum of ancient water management include not only the great solutions and applications that were already at hand thousands of years ago, but its implications and importance for present and future problems, since water is, was, and will continue to be the most precious resource for human wellbeing.
