The Trans-civilizational, the Inter-civilizational, and the Human
In: Legality and Legitimacy in Global Affairs, S. 198-213
In: Legality and Legitimacy in Global Affairs, S. 198-213
The article is concerned with the study of the project of civilizational development of Ukraine in the context of modern social and political changes. Noticed that civilizational choice of Ukraine especially acute at the stage of transition of world society to the post-industrial phase of its development. Underscored that the roots of the Ukrainian ethnos lead to the Trypillia civilization and simultaneously the Ukrainian local civilization has the features of a border civilization. The conducted research allows determining the civilization project of Ukraine at the present stage, which in a new way actualizes the importance of science. It is proposed to start developing the foundations of uniting the people of Ukraine on the basis of the Code of Ethics, which should be based on the consistent ethical imperatives of the Ukrainian people on the basis of common humanistic values.
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In: The Routledge Handbook of New Security Studies
In: Russia in Global Affairs, Band 20, Heft 4
ISSN: 2618-9844
In: Russia in Global Affairs, Band 16, Heft 4, S. 31-50
ISSN: 2618-9844
In: Russian politics and law: a journal of translations, Band 50, Heft 5, S. 52-87
ISSN: 1061-1940
In: Voprosy filosofii: naučno-teoretičeskij žurnal, Heft 2, S. 53-64
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.
In recent years culture has become the primary currency of politics – from the identity politics that characterised the American 2016 election to the push back against Western universalism in much of the non-Western world. Much less noticed is the rise of a new political entity, the civilizational state. In this pioneering book renowned political philosopher Christopher Coker looks in-depth at two countries that now claim this title: Xi Jinping's China and Vladimir Putin's Russia. He also discusses the Islamic caliphate, a virtual and aspirational civilizational state that is unlikely to fade despite the recent setbacks suffered by Isis. The civilizational state, he contends, is an idea whose time has come. For whilst civilizations themselves may not clash, civilizational states appear to be set on challenging the rules of the international order that the West takes for granted. China seems anxious to revise them, Russia to break them while Islamists would like to throw away the rule book altogether. When seen in the round, Coker argues these challenges could be enough to give birth to a new post-liberal international order.
World Affairs Online
In: Peace review: the international quarterly of world peace, Band 10, Heft 4, S. 633-637
ISSN: 1040-2659
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.
In: Političeskie issledovanija: Polis ; naučnyj i kul'turno-prosvetitel'skij žurnal = Political studies, S. 43-57
ISSN: 1684-0070
The current world order is undergoing a profound change in its structure, in the composition of the leading participants, and in the socio-cultural discourse that buttresses the political evolution of international relations. Two factors are essential to understand this process. First, several new states, or groups of states, entered the league of the leading world powers and began to exert a significant influence over global politics. Analysts often consider these players as civilizations, in that many such states aspire to proposing an alternative spiritual, cultural, political, and even economic developmental model. Second, the West and its followers began to experience a significant civilizational transformation at the socio-political and socio-cultural levels, placing such countries at a crossroad that could determine their existential future. Contextual transformations of this magnitude must always deploy ideology to legitimize ongoing political change, because ideology can question the prevailing conventions of the age to reflect fundamental shifts in society. From this point of view, the arrival of civilizations in the contemporary narrative of international relations invariably involves ideological doctrines that legitimize this process. This paper examines the emergent ideology of civilizational discourse, focusing on its central tenets, and discusses the political shifts that such an ideology seeks to justify.
In: Myth and Reality in the Contemporary Islamist Movement, S. 13-22
This article argues that current civilizational analysis as exemplified by the work of Shmuel N. Eisenstadt still shares the strengths and weaknesses of the original approach as developed by Marcel Mauss (and Émile Durkheim) a century ago. Eisenstadt's approach basically relies on a particular understanding of path dependency which immediately raises the question how civilizational patterns are reproduced after the crucial turning point of the Axial Age. This problem of civilizational persistence, however, remains largely unresolved and will not even be resolved in the future as long as civilizational analysis relies on mostly culturalist premises. Only a combination of arguments from the field of political sociology and the sociology of religion — as suggested by Johann P. Arnason — promises to explain how civilizations are able to reproduce their patterns over and over again. ; peerReviewed
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In: CREATIVITY STUDIES, Band 2, Heft 1, S. 57-63
ISSN: 2345-0487
In this paper the concept of the boundary of civilizations is discussed on the example of Polish‐Belarusian and Polish‐Ukrainian borderlands. The author starts from the assumption, shared by many historians and sociologists, that civilizations are real cultural entities based on certain long‐lasting patterns of symbolical order. Those patterns are closely related to respective religions like Catholicism and Orthodoxy, but they act even though people's religiosity is weak. The differences between Western Christian and Eastern Christian patterns remain important in a secularized world as well. The author analyses how these civilization differences influence both cross national and political identities in countries, situated on the boundary of civilizations. He shows, in particular, how symbolic patterns shape the identity of Catholic minority in modern Belarus and that of Orthodox minority in today's Poland.