Zeitschriftenartikel zum Thema „Civilisaties“
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1
Sloot, Jan. „Hellemans, Staf. Het tijdperk van de wereldreligies. Religie in agrarische civilisaties en in moderne samenlevingen“. Religie & Samenleving 2, Nr. 3 (01.12.2007): 219–21. http://dx.doi.org/10.54195/rs.13196.
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Sulaiman, Kabuye Uthman. „Civilisation, Its Concept, History, Necessity, And Various Characteristics“. Al Hikmah International Journal of Islamic Studies and Human Sciences 5, Nr. 4 Special Issue (31.07.2022): 163–97. http://dx.doi.org/10.46722/hikmah.v5i4h.
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The thrust of this paper is civilisation, its concept, history, necessity, and various characteristics. It is divided into twelve parts entitled: first, various definitions of civilisation; second, types of civilisations; third, civilisation and culture; fourth, the inner side of civilisation; fifth, the material and non-material aspects of civilisation; sixth, history of civilisation; seventh, God, human beings and nature; eighth, reasons for studying the history of human civilisations; ninth, the need for civilisation; tenth, characteristics of civilisation; eleventh, positive and negative effects of civilisation on human lives and the environment, twelfth, a glance at ancient nations and the Muslim nation from the Qur’anic perspective. This article is based on desk research and it draws on primary Islamic sources namely, the Qur’an and Hadith, as well as secondary works on the concept of knowledge from the Islamic and Western perspectives. Translation of the meanings of the selected verses from the Qur’an is based on ‘Abdullah Yusuf ‘Ali’s Translation of the Meaning of the Qur’an.
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Sulaiman, Kabuye Uthman. „Civilisation, Its Concept, History, Necessity, And Various Characteristics“. AL-HIKMAH: INTERNATIONAL JOURNAL OF ISLAMIC STUDIES AND HUMAN SCIENCES 5, Nr. 4 (30.07.2022): 163–97. http://dx.doi.org/10.46722/hikmah.v5i4.295.
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The thrust of this paper is civilisation, its concept, history, necessity, and various characteristics. It is divided into twelve parts entitled: first, various definitions of civilisation; second, types of civilisations; third, civilisation and culture; fourth, the inner side of civilisation; fifth, the material and non-material aspects of civilisation; sixth, history of civilisation; seventh, God, human beings and nature; eighth, reasons for studying the history of human civilisations; ninth, the need for civilisation; tenth, characteristics of civilisation; eleventh, positive and negative effects of civilisation on human lives and the environment, twelfth, a glance at ancient nations and the Muslim nation from the Qur’anic perspective. This article is based on desk research and it draws on primary Islamic sources namely, the Qur’an and Hadith, as well as secondary works on the concept of knowledge from the Islamic and Western perspectives. Translation of the meanings of the selected verses from the Qur’an is based on ‘Abdullah Yusuf ‘Ali’s Translation of the Meaning of the Qur’an.
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Paweł, Ukielski. „The clash of civilizations in Ukraine“. Rocznik Instytutu Europy Środkowo-Wschodniej 21, Nr. 1 (Dezember 2023): 41–58. http://dx.doi.org/10.36874/riesw.2023.1.3.
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This article analyses the war between the Russian Federation and Ukraine in the light of Huntington’s theory of the clash of civilisations. In his text, Huntington stated, “If civilization is what counts, however, the likelihood of violence between Ukrainians and Russians should be low”. After the full-scale aggression of Russia against Ukraine, it is clearly visible that Huntington was completely wrong. This does not, however, falsify Huntington's entire concept, which nevertheless requires modification in the form of a new delimitation and naming of civilisations – there is no “Slavic-Orthodox civilisation”, but rather a “Eurasian civilisation”. These corrections, based on Oskar Halecki’s research, lead to the conclusion that Huntington’s theory is applicable in the case of the Russia-Ukraine war, with Ukraine being a Huntingtonian “torn country” that has decided to finally leave the Eurasian civilisation, while Russia is trying to prevent it.
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Donskikh, Oleg A. „Horror Zivilisationis, or the Horror of Subjectivity“. Beacon: Journal for Studying Ideologies and Mental Dimensions 2, Nr. 2 (01.10.2019): 020110205. http://dx.doi.org/10.55269/thebeacon.2.020110205.
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In the paper, the problem of the relationship between culture and civilisation, is studied. Civilisation is understood as the external expression of culture, while culture represents the content of civilisation. The relationships between culture and civilisation are always tense. The author also considers civilisation as the death of culture. The fear of the individual, the subjectivity ultimately results from the fact that humanity can no longer survive being soulless, only in the form of rationally determined civilisation. It is shown that modern civilisations suffer from the discrepancy between the increasing speed of the movement of communities towards a unified globalised humanity – a movement that is partly carried out with the help of technical progress that puts society and people into one orbit and transforms a human being into an objective, a controllable component – and the level of understanding the nature of this movement.
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Hazri, Tengku Ahmad. „Constitutional Governance and the Future of Islamic Civilisation“. ICR Journal 4, Nr. 4 (15.10.2013): 601–14. http://dx.doi.org/10.52282/icr.v4i4.440.
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The article advances the argument that Islamic law, more than a mere legal system, represents a legal tradition. A legal tradition stands at the heart of civilisations generally, and Islamic civilisation particularly. Constitutional design in Muslim states must have this backdrop in mind because modern constitutionalism is typically carried out within the framework of modern nation-states, instead of civilisations. The danger then is that the constitution may end up as a kind of “fiat constitution”. By excavating the historical and philosophical foundations of the modern constitution, the article then shows that the very idea of constitutionalism itself actually accommodates the idea of legal tradition, but unfortunately in practice, it is often ignored when designing the constitution of Muslim states. The article also identifies six core constitutional fault lines of contemporary Islamic civilisation, areas which are most vulnerable to conflicts.
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Skorupka, Alfred. „Koneczny a Fukuyama. Szkic porównawczy“. Galicja. Studia i materiały 8 (2022): 73–86. http://dx.doi.org/10.15584/galisim.2022.8.6.
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The article compares the views of the Polish philosopher of civilisation, Feliks Koneczny with the American political philosopher and political scientist, Francis Fukuyama. Koneczny is a conservative, while Fukuyama is a liberal, but there are great similarities in their concepts of the world’s major civilisations. Their views on national identity are also similar. The author considers Koneczny’s concept of pluralism of civilisations compared to Fukuyama’s concept of unification of the world by liberal democracy as the main difference between the two scholars.
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Tahir, Zhilwan, und Abdulwahed Jala Nori Nuri. „Unveiling Historical Trajectory and Civilisational Evolution: A Comparative Examination through the Lenses of Ibn Khaldun and Oswald Spengler“. IIUM Journal of Religion and Civilisational Studies 6, Nr. 2 (01.01.2024): 184–212. http://dx.doi.org/10.31436/ijrcs.v6i2.300.
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Abstract: This research article examines the comparative perspectives of Ibn Khaldun and Oswald Spengler regarding the progression of history and the advancement of civilisations. This article aims to argue that Ibn Khaldun and Oswald Spengler shared a similar perspective on the progression and decline of nations and civilisations. At the same time, they had different perspectives as they lived in distinct historical periods. The study posits that their perspectives on history, society and civilisation are characterised by a reduced level of subjectivity and a greater emphasis on rationality. The analysis reveals that despite their shared cyclical historical patterns, there exist notable disparities on the mechanisms behind the growth of civilisations and the conceptualisation of civilisation’s lifespan. The interpretations and definitions of history and civilisation put forward by Ibn Khaldun and Oswald Spengler have had a profound impact on the field of human sciences, fostering notable advancements. To attain a high level of accuracy, this study uses qualitative research techniques as a means to accomplish its aims. Ibn Khaldun and Oswald Spengler possessed a comprehensive perspective of culture and history and the processes through which history unfolds. When discussing history, individuals tend to adopt a particular perspective and contemplate on the various facets of the subject matter. A comprehensive examination is warranted to enhance comprehension of their theoretical framework and grasp of the aforementioned topic..
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O’Sullivan, Luke. „On the Very Idea of Civilisation“. Dialogue and Universalism 31, Nr. 2 (2021): 307–21. http://dx.doi.org/10.5840/du202131233.
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The concept of civilisation is a controversial one because it is unavoidably normative in its implications. Its historical associations with the effort of Western imperialism to impose substantive conditions of life have made it difficult for contemporary liberalism to find a definition of “civilization” that can be reconciled with progressive discourse that seeks to avoid exclusions of various kinds. But because we lack a way of identifying what is peculiar to the relationship of civilisation that avoids the problem of domination, it has tended to be conflated with other ideas. Taking Samuel Huntington's idea of a “Clash of Civilisations” as a starting point, this article argues that we suffer from a widespread confusion of civilisation with “culture,” and that we also confuse it with other ideas including modernity and technological development. Drawing on Thomas Hobbes, the essay proposes an alternative definition of civilisation as the existence of limits on how we may treat others.
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Sadik, Sabah, und Abdul-Monaf Al-Jadiry. „Mental health services in Iraq: past, present and future“. International Psychiatry 3, Nr. 4 (Oktober 2006): 11–13. http://dx.doi.org/10.1192/s1749367600004951.
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Iraq is known to be the cradle of civilisation — a country with a rich history. Present-day Iraq occupies the greater part of the ancient land of Mesopotamia, the plain between the Euphrates and Tigris rivers. Some of the world's greatest ancient civilisations arose in this area, and Iraq possesses a huge number of historical monuments and archaeological sites.
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Mustapha, Norhayati. „Mohamed Ajmal Abdul Razak (ed.), Islam Hadhari: Bridging Tradition and Modernity“. ICR Journal 2, Nr. 3 (15.04.2011): 568–71. http://dx.doi.org/10.52282/icr.v2i3.637.
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As a manner of introduction, the editor of the book under review gives the background to Islam Hadhari or Civilisational Islam, essentially a comprehensive blueprint for progress postulated by the then Prime Minister of Malaysia, Dato’ Seri (now Tun) Abdullah Ahmad Badawi in the 2004 National Front Manifesto.
In “Civilizational Dialogue and the Islamic World”, Seyyed Hossein Nasr traces the Greek, Sanskrit, and Latin Christian origins of the word ‘civilisation’. He speaks of the “Presiding Idea”, or “heavenly-given dispensation” that underlies all traditional civilisations, and attributes the decline of Islamic civilisation from the eighteenth century onward partly to colonisation and partly to the (erroneous) efforts of the Muslims themselves to uncritically emulate the West. Islamic civilisation, he concludes, is still best suited for inter-civilisational dialogue, occupying as it does the globe’s “middle belt”.
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Saar, Jüri. „A ‘Suitable Amount’ of Crime and a Cultural-Civilisational Approach“. Juridica International 25 (05.11.2017): 3. http://dx.doi.org/10.12697/ji.2017.25.01.
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The article presents the hypothesis that a normal level (e.g., optimal, reasonable, or suitable amount) of crime is an empirically measurable variable. Adequate assessment of crime in a specific civilisation is possible via comparison of crime across different civilisations. To this end, key elements for a cultural-civilisational approach, distinct from ‘cultural criminology’, are presented. In this approach, crime is an inevitable part of cultural phenomena, wherefore the definitions of crimes, punishments, and their execution manifest value specificities of individual cultures (civilisations). Three characteristics related to criminal careers – the ‘gender gap’, the ‘age–crime curve’, and a ‘dual taxonomy’, identified regularly by various studies are reviewed and interpreted anew.
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Spiridonova, Valeria. „The clash of the “World” and the “West” as a new reality“. Polylogos 7, Nr. 3 (25) (2023): 0. http://dx.doi.org/10.18254/s258770110024649-5.
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The article considers the historical consequences of the theses formulated by A. Toynbee in 1953 in his book "The World and the West", in which he expressed deep concern about the future of Western civilisation. According to Toynbee, the reverse effect of the unification of the world was the transformation of Western civilisation into a local civilisation along with others, while the new global world strives for a real balance of cultures and civilisations. The article points out that the main argument of the new state of the world is the "argument of numbers", as the majority of humanity is in the non-Western regions of the world, therefore its unifying centre is moving to the Eurasian space, represented by China and Russia, among others. The article also revises the colonial paradigm of opposing "civilisation" to "barbarism" and the practice of "civilisation mission", which in modern theory has been replaced by the concept of "civilisation standard". Based on Toynbee's concept, the ways out of the current situation in the conditions of "Revolt against the West 2.0" are analysed.
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Byrski, Maria Krzysztof. „Indian and Oriental studies in a Euro-Indian perspective for the 21st century“. Acta Orientalia Vilnensia 9, Nr. 2 (01.01.2008): 11–18. http://dx.doi.org/10.15388/aov.2008.2.3711.
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Collegium Civitas; University of WarsawThe basic presumption is the need in Oriental studies to go much further than mere description of different civilisations. They should be compared with our own, and the question of whether the concepts evolved by those civilisations can help us better understand the reality in which we actually happen to live should be asked. For the adoption of this approach to the study of South Asia, it is suggested that European and Indian civilisations are ‘twins-unlike’. The paradox is intended since certain—so to say—general structural aspects of both civilisations are similar (geographical magnitude, variety of climate, size of population, and its anthropological, ethnic, linguistic and religious diversity), but as far as content is concerned they are of course very much unlike each other. The conclusion of our comparison is that Indian traditional civilisation is that of sustenance and containment while the European one is that of progress, development and expansion. Proper synergy of the two tendencies is postulated for sustainable development to be achieved.
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Bitinayte, Elena A. „A Modern Non-Western Thinker as a Subject of Intercultural Dialogue (Based on M. K. Gandhi’s Example)“. Indian Historical Review 48, Nr. 1 (Juni 2021): 7–22. http://dx.doi.org/10.1177/03769836211009649.
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An intercultural dialogue is the essential question in modernising societies. Non-Western thinkers (i.e., thinkers influenced by both traditional non-Western and modern Western cultures) are the active subjects of such intercommunications. Their existence on the joint of two civilisations forms their social, cultural and mental image. The intellectuals of this type are attached to both societies and at the same time, they are detached from each of them. Also, they play the role of mediators between two civilisations. These circumstances determine features of their participation in the intercultural dialogue: promote the understanding of two cultures by thinkers, obstruct the understanding of their ideas by compatriots and foreigners and help intellectuals to explain values and senses of one culture to representatives of another. These processes are illustrated in the article on M. K. Gandhi’s example. Consideration of the Indian thinker as a subject of intercultural communications reveals complexity of his views on the Western civilisation. The author comes to the conclusion that Gandhi was not a traditionalist and his rejection of modern Western civilisation means his call for shifting attention from the material sphere to the spiritual one.
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BIMWENYI KWESHI, Oscar. „Trois objectifs principaux de la négritude“. Cahiers des Religions Africaines 2, Nr. 3 (22.04.2021): 9–38. http://dx.doi.org/10.61496/ppmv5686.
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L’examen de la production discursive des écrivains de la « négritude » permet de dégager trois principaux objectifs que ces auteurs recherchaient. D’abord et fondamentalement ils relèvent le défi culturel lancé au monde noir et tendant à éliminer le nom propre, l’identité culturelle négro-africaine. Ensuite ils élèvent une protestation véhémente contre l’ordre colonial et luttent pour l’émancipation de leurs peuples opprimés. Enfin ils lancent un appel à un remaniement des relations entre les peuples pour qu’advienne non « une civilisation universelle» - extension d’une civilisation régionale, imposée par la force - mais « une civilisation de l’Universel », envisagée comme l’Aufhebung de toutes les civilisations concrètes et particulières. Mais avant de regarder d’un peu plus près cette triple thématique, un mot suffira sur l’événement même de la naissance de la « négritude » et sur ses trois fondateurs, autour de deux revues lancées par des étudiants noirs de Paris en 1932 et en 1934, Légitime défense et L’étudiant noir.
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Triaire, Sylvie. „Pour une histoire mélancolique : Salammbô de Flaubert“. Études françaises 53, Nr. 3 (04.12.2017): 43–60. http://dx.doi.org/10.7202/1042283ar.
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Cet article analyse la manière dont Salammbô, en déplaçant les enjeux de l’histoire du conflit de civilisations (Rome-Carthage) vers l’inexpiable Guerre des Mercenaires, porte atteinte à la fois à l’histoire (celle digne d’être racontée) et à la morale (emportant barbarie et civilisation dans la même débâcle). La poétique flaubertienne de l’histoire (fixer un mirage) confirme en ce sens la position impersonnelle et amorale qui constitue le point de vue de la littérature sur l’histoire.
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Hrubec, Marek. „The historical resources of China’s model: Relevance to the present“. Human Affairs 30, Nr. 2 (28.04.2020): 134–45. http://dx.doi.org/10.1515/humaff-2020-0014.
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AbstractThe article focuses on the historical resources of the China’s model. Understanding the model is one of necessary preconditions of an analysis of China’s dynamic rise and development in recent decades. First, the article analyses the concept of historical development of multiple civilisations and modernities. It then examines the characteristics of China’s old civilisation and the associated model. It ends by showing how the historical Silk Road lives on in an updated modernised global version.
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Fabry, Philippe. „Occident et décivilisation : quelles évolutions pour la justice pénale ?“ Revue française de criminologie et de droit pénal N° 21, Nr. 2 (28.09.2023): 105–26. http://dx.doi.org/10.3917/rfcdp.021.0105.
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Cet article met en rapport les données de l’histoire démographique, l’histoire des civilisations et les projections démographiques pour démontrer que le monde est à la veille d’une phase de dépopulation caractéristique de la fin d’une phase millénaire de civilisation, définie comme un processus continu d’urbanisation et d’intégration politique dans de grands ensembles unifiés. Nous mettons aussi en évidence une corrélation entre les phases antérieures de civilisation et l'évolution de la justice et des systèmes juridiques, en particulier liés à l'homogénéité ethnoculturelle de la société. Nous constatons que l’immigration de masse est la première conséquence de la dépopulation dans le monde développé, y entraînant un retour d’un degré d’hétérogénéité culturelle correspondant à l’état de sociétés dans lesquelles la justice et les systèmes de droit sont plus brutaux qu’au stade de civilisation du monde développé. L’expérience historique montre que ce retour de l’hétérogénéité doit conduire à une forme de ségrégation juridique dont on observe déjà les premières manifestations au sein du monde développé occidental. Ces effets semblent par conséquent être constitutifs de notre avenir judiciaire.
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BILGIN, PINAR. „Civilisation, dialogue, security: the challenge of post-secularism and the limits of civilisational dialogue“. Review of International Studies 38, Nr. 5 (Dezember 2012): 1099–115. http://dx.doi.org/10.1017/s0260210512000496.
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AbstractThe purposes of this article are twofold: (1) to consider the extent to which Dialogue of Civilisations (DoC) initiatives, as alternative visions of post-secular world order, are likely to address insecurities that they identify; and (2) to point to other insecurities that are likely to remain unidentified and unaddressed in the process. In their present conception, DoC initiatives risk falling short of addressing the very insecurities they prioritise (the stability of inter-state order) let alone attending to those experienced by non-state referents, which they overlook. The article advances three points in three steps. First, I point to how projects of civilisational dialogue have bracketed civilisation, thereby leaving intact the Huntingtonian notion of civilisations as religiously unified autochthonous entities. Second, I argue that while contributing to opening up space for communication, DoC initiatives have nevertheless failed to employ a dialogical approach to dialogue between civilisations. Third, I tease out the notion of security underpinning DoC initiatives and argue that the proponents DoC, in their haste to avert a clash, have defined security narrowly as the absence of war between states belonging to different civilisations. Theirs is also a shallow notion of security insofar as it fails to capture the derivative character of security and insecurity.
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Contogeorgis, Georges. „Samuel Huntington et "le choc des civilisations". "Civilisation religieuse" ou cosmosystème ?“ Pôle Sud 14, Nr. 1 (2001): 107–24. http://dx.doi.org/10.3406/pole.2001.1109.
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Sevin, Veli. „The Origins of the Urartians in the light of the Van/Karagündüz excavations“. Anatolian Studies 49 (Dezember 1999): 159–64. http://dx.doi.org/10.2307/3643071.
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The Urartian Kingdom, as is well known, played a major power role on the stage of history in eastern Anatolia in the second half of the ninth century BC and remained powerful until the second half of the seventh century BC. With their highly advanced architectural traditions and organised state structure, the Urartians take their place among the most exciting civilisations of the first half of the first millennium BC in the Near East.Extensive detailed research and publication has been carried out on Urartian civilisation for over a hundred years, but the origin and dynamics of the development of this civilisation are still obscure. The Assyrian annals, which start from the 13th century BC, are at present the only source for understanding the early periods. These records were intended as propaganda and their accuracy is in many instances thus questionable.
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Margaryan, Ervand. „A Note on the Ancient World-Systems“. Iran and the Caucasus 22, Nr. 2 (22.06.2018): 160–67. http://dx.doi.org/10.1163/1573384x-20180205.
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The article deals with the relationship of such concepts as the world-system and civilisation, both living independently and co-existing in time and space. World-systems and civilisations may be forced to unite into hyper-systems, or world-empires of different kind—self-sufficient, militarist-parasitic, and mixed type. Militarist empires-parasites can be settled and nomadic. Nomadic or bivouac empires are empires-armies, which exist only in movement. Stopping leads either to the death of the empire-army, or to the transformation into one but usually several stationary empires, mostly also militarist-parasitic.
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Banaś, Agnieszka. „„Nie można być cywilizowanym na dwa sposoby…” – o różnorodności cywilizacji w twórczości wielkiej sławy myśliciela Feliksa Konecznego (1862–1949)“. Studia Orientalne 27, Nr. 3 (2023): 92–102. http://dx.doi.org/10.15804/so2023306.
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This article presents the view on the concept of civilization of the Krakow historian and publicist, Feliks Koneczny. The author believed that all historical facts should be explained in the context of its civilisational background. However, he emphasised that man was created to live in a group, but only in one, because one cannot be “civilised” for these two particular communities; to call them a civilisation, and why did some civilisations fight each other. Feliks Koneczny has been looking for answers to these questions for years. The paper demonstrates and explains his scientific scrutiny.
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Chen, H., und M. A. Garrett. „Searching for Kardashev Type III civilisations from high q-value sources in the LoTSS-DR1 value-added catalogue“. Monthly Notices of the Royal Astronomical Society 507, Nr. 3 (04.08.2021): 3761–70. http://dx.doi.org/10.1093/mnras/stab2207.
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ABSTRACT Kardashev Type III civilisations have by definition energy requirements that are likely to generate strong excess emission in the mid-infrared (MIR) that is associated with the waste heat they generate. For those civilisations that capture starlight via Dyson sphere like constructions, the Optical to MIR flux ratio of the host galaxies is also expected to be unusually low. Since a wide range of galaxy types adhere to the infrared-radio correlation (IRC), galaxies hosting Type III civilisations should also strongly deviate from this relation. Radio data can therefore play a crucial role in breaking the degeneracy between the effects of dust obscuration in a galaxy and the signature of an energy-intensive civilisation. We have used the newly released LoTSS-DR1 value-added catalogue to create a sample of 16 367 z < 0.2 sources with radio and MIR flux densities, optical photometry and (photometric) redshifts. We calculated the IRC parameter $q^{{\rm 22~\mu m}}_{{\rm 150~MHz}}$ = log(S150 MHz/$S_{22~{\rm \mu m}}$) and identified 21 sources with exceptionally high values of $q^{{\rm 22~\mu m}}_{{\rm 150~MHz}}$, an indication of MIR emission enhanced by a factor of ∼10. Out of the 21 high q-value sources, 4 sources have very red MIR colours, and appear to have relatively low optical/MIR ratios. Two of the four sources are not well known in the literature, they are considered as potential hosts of Type III civilisations. These sources deserve further study and investigation. Finally, we note that extending our analysis to the full LoTSS survey area can place very strong constraints on the incidence of Type III civilisations in the Universe.
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Abulafia, David. „Islam in the History of Early Europe“. Itinerario 20, Nr. 3 (November 1996): 9–23. http://dx.doi.org/10.1017/s0165115300003958.
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Virtually every account of European history after the fall of the Roman Empire identifies ‘Europe’ with Christian civilisation, echoing, consciously or otherwise, the universalist claims of the Byzantine emperors, the popes and the western Roman emperors. Yet it is also the case that Islam possessed a European presence from the eighth century onwards, first of all in Spain and the Mediterranean islands, and later, from the mid-fourteenth century, in the Balkans, where the Turks were able rapidly to establish an empire which directly threatened Hungary and Austria. The lands ruled by Islam on the European land mass have tended to be treated by historians as European only in geographical identity, but in human terms part of a victorious and alien ‘oriental’ civilisation, of which they were provincial dependencies, and from which medieval Spanish Christians or modern Greeks and Slavs had to liberate themselves. Yet this view is fallacious for several reasons. In the first place, there is a valid question about our use of the term ‘civilisation’, which Fred Halliday has expressed as follows:‘Civilisations’ are like nations, traditions, communities – terms that claim a reality and authority which is itself open to question, and appeal to a tradition that turns out, on closer inspection, to be a contemporary creation.
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Tijani, Hakeem Olatunji. „Distinctions between the Ancient Islamism and the Contemporary Islamism in Nigeria“. PERSPEKTIF 11, Nr. 4 (08.10.2022): 1638–46. http://dx.doi.org/10.31289/perspektif.v11i4.7631.
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The misconception that is woven around Islamism has necessitated the choice of discourse in this chapter. In Nigeria, Islam as a religion is at the center of the misconception because adherents of the religion, today, have adopted a violent method to protect its principles. It has, therefore, become important to analytically unravel the conceptual entanglement between the ancient Islamism and the violent Islamism. The ancient Islamists maintained the Islamic civilisation without inflicting other civilisations, especially the Western. On the contrary, violent Islamists have agitated for a new order that is destructive of other civilisations. This chapter contributes to the ongoing debate in the literature apropos of the conceptual entanglement associated with Islam and Islamism. This chapter is connected to the broader scope of the book as it makes a difference between the acceptable Islamism that accommodates other civilisations, and violent Islamism that embraces violent jihadism (armed struggle with infidels). This is important because the conceptual entanglement has blurred our understanding of Islam with its instrumental values. This chapter uses secondary data to analyse ancient Islamism and the contemporary Islamism that embraces violence in Nigeria. It concludes that Islam is not associated with violence and, analytically, separates the contemporary violent Islamism from the ancient Islamism.
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Kayadibi, Saim. „Islamic Civilisation: Awakening Parameters“. ICR Journal 3, Nr. 3 (15.04.2012): 489–505. http://dx.doi.org/10.52282/icr.v3i3.534.
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Privatisation of higher education is a global trend. There is an increasing demand for higher education due to the nature of work and economy today, and public universities and colleges cannot meet the demand with their limited financial resources from the government. Private higher education institutions (PHEI) seem to be the most attractive alternative to public universities and colleges in opening greater access to higher education. Malaysia is no exception, having about 25 private universities, 22 private university colleges and 410 private colleges and institutes. About a fourth of these PHEIs are Islamic institutions going by the name of the institutions or their ownership. However, private higher education institutions have their own issues and challenges. The most serious of them are preserving the philosophical goal of a balanced and integrated education despite market demands and sustaining its operation financially amidst a competitive environment. Yet, there are several opportunities for Islamic PHEIs especially in terms of international collaboration and exchanges. This article is an attempt to examine these issues and challenges or opportunities. The Muslim world’s significant contribution to the development of world civilisation deserves further investigation. History’s leading Muslim empires all assumed momentous responsibilities in adapting Islamic civilisation to changing times. The author argues that researching and studying the input of their intelligentsias and elites would be a necessary requirement for any Islamic ‘renaissance’. Western civilisation, often presented as the only civilisation that has enabled the world to progress, ignores the contributions of all other civilisations. This article underlines the significance of Islamic civilisation by exploring the Muslims’ reawakening process and humanity’s need for a new world system, one that reflects Islamic civilisation’s understanding and practice of ontological freedom, security, and human rights.
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Braga, Corin. „Utopias in the Classical Age“. IRIS, Nr. 36 (30.06.2015): 43–55. http://dx.doi.org/10.35562/iris.1538.
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Avec l’essor et le succès croissant de la littérature de voyages, nourrie par les grandes explorations et découvertes, les utopistes de l’Âge classique ont commencé à s’intéresser plus au sujet épique qu’à l’encadrement rhétorique de la relation utopique. Avec comme résultat des utopies réalistes dans lesquelles les narrateurs, en imitant le schéma de la littérature de voyages et d’exploration, prétendent avoir découvert des civilisations exotiques idéales, crédibles et applicables, qu’ils offrent en modèle à leurs contemporains. Les principaux procédés de construction des « utopies réalistes » sont la sélection et l’extrapolation utopique. Travaillant sur l’image de son monde historique, l’utopiste fait un choix des traits négatifs et positifs et les regroupe dans deux espaces complémentaires. Les caractéristiques jugées mauvaises sont rassemblées et isolées dans la description de « notre » civilisation (d’habitude l’Europe), celles bénéfiques sont regroupées et extrapolées dans la configuration de la civilisation exotique. L’exclusion des éléments désagréables, nuisibles et funestes soumet la fiction utopique à une « réduction au positif », ce qui fait d’elle un univers fictionnel eudémonique, capable de susciter l’adhésion rationnelle, morale et affective des personnages, ainsi que des lecteurs.
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Braga, Corin. „Utopias in the Classical Age“. IRIS, Nr. 36 (30.06.2015): 43–55. http://dx.doi.org/10.35562/iris.1538.
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Avec l’essor et le succès croissant de la littérature de voyages, nourrie par les grandes explorations et découvertes, les utopistes de l’Âge classique ont commencé à s’intéresser plus au sujet épique qu’à l’encadrement rhétorique de la relation utopique. Avec comme résultat des utopies réalistes dans lesquelles les narrateurs, en imitant le schéma de la littérature de voyages et d’exploration, prétendent avoir découvert des civilisations exotiques idéales, crédibles et applicables, qu’ils offrent en modèle à leurs contemporains. Les principaux procédés de construction des « utopies réalistes » sont la sélection et l’extrapolation utopique. Travaillant sur l’image de son monde historique, l’utopiste fait un choix des traits négatifs et positifs et les regroupe dans deux espaces complémentaires. Les caractéristiques jugées mauvaises sont rassemblées et isolées dans la description de « notre » civilisation (d’habitude l’Europe), celles bénéfiques sont regroupées et extrapolées dans la configuration de la civilisation exotique. L’exclusion des éléments désagréables, nuisibles et funestes soumet la fiction utopique à une « réduction au positif », ce qui fait d’elle un univers fictionnel eudémonique, capable de susciter l’adhésion rationnelle, morale et affective des personnages, ainsi que des lecteurs.
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Ahsan, Abdullahil. „Civilisational Conflict, Renewal, or Transformation: Potential Role of the OIC“. ICR Journal 4, Nr. 4 (15.10.2013): 579–600. http://dx.doi.org/10.52282/icr.v4i4.439.
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The Organization of Islamic Cooperation (OIC) came into existence at the end of the 20th century during the Cold War, a period that also witnessed concerns among many Western intellectuals about the decline of the West. By the end of the century and the collapse of the former Soviet Union, the “clash of civilizations” thesis had placed Islamic civilisation at the center of international politics, once again raising questions about world peace and co-existence between civilisations. Could Islamic civilisation as represented by the OIC play a role at this juncture of history? Does it possess the capacity and know-how to meet this challenge? Such questions relate also to ideas of worldview: the Renaissance worldview of the West may be seen to have been tainted by Darwinism and Freudianism while the Islamic worldview appears corrupted by extremism. Can the OIC revive the universal Islamic values such as those upheld by Muhammad Iqbal-the 20th century student of Rumi? Can it do so in the context of tumultuous intra-Muslim relations? These questions frame our discussion in this paper.
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Yon, Jean-Baptiste. „La romanisation de Palmyre et des villes de l’Euphrate“. Annales. Histoire, Sciences Sociales 59, Nr. 2 (April 2004): 313–36. http://dx.doi.org/10.1017/s0395264900003838.
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RésuméOn trouvera ici une étude sur la manière dont l’Empire romain a laissé sa marque en Orient, dans des zones souvent considérées en marge, Palmyre, Édesse et les villes de l’Euphrate. Il s’agissait peut-être plus d’hellénisation que de romanisation, et, surtout, les traditions locales jouaient un grand rôle, ce qui est particulièrement frappant à Palmyre. Doura- Eur opos, Zeugma ou Édesse sont profondément imprégnées de civilisations hellénique (Zeugma) et surtout sémitique (Édesse), malgré le poids de l’armée romaine et de la « civilisation impériale ». La présence d’élites cultivées ne doit pas dissimuler que la majeure partie de la population restait étrangère même à la culture hellénique, si ce n’est dans ses relations sans doute épisodiques avec l’administration romaine.
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Wu, Yingying, Can Wang, Zhaoyang Zhang und Yong Ge. „Subsistence, Environment, and Society in the Taihu Lake Area during the Neolithic Era from a Dietary Perspective“. Land 11, Nr. 8 (03.08.2022): 1229. http://dx.doi.org/10.3390/land11081229.
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The Taihu Lake region is an important area where China’s rice agriculture originated and where early Chinese civilisation formed. Knowing how this ecologically sensitive area’s Neolithic residents adapted to environmental changes and utilised natural resources is key to understanding the origins of their agricultural practices and civilisation. Focusing on food resources, we systematically organised data from archaeobotanical and zooarchaeological research, human bone stable isotopic analyses, and fatty acid and proteome residue analyses on the Taihu Lake area’s Neolithic findings to explore the interrelationships between subsistence, the environment, and society through qualitative and quantitative analysis supported by paleoenvironmental and archaeological evidence. The results showed that during the Neolithic era (7.0‒4.3 ka BP), under a suitable climate with stable freshwater wetland environments, 38 varieties of edible animals and plants were available to humans in the Taihu Lake area. Despite agriculture being an important food source, rice cultivation and husbandry developed at different paces. Paddy rice cultivation began in wetlands and had always dominated the subsistence economy, as although gathering was universal and diverse, it produced a relatively low volume of food. In contrast, husbandry did not provide sufficient meat throughout the 2000 years of the Majiabang and Songze Cultures. Thus, fishing for freshwater organisms and hunting for wild mammals were the main meat sources before the domestication of pigs became the primary source of meat during the Liangzhu Cultural period. With the available wetland ecological resources and paddy rice farming (the sole crop), the Taihu Lake area transformed into an agricultural society in which rice cultivation dominated the Songze Culture’s subsistence economy, which was also the first to exhibit social complexity. Then, finally, early civilisation developed in the Liangzhu Cultural period. This study contributes to understanding the unique evolutionary path of early Chinese civilisation and has important implications on sustainable resource utilisation for constructing ecological civilisations in present-day societies.
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Kaelble, Hartmut. „Histoire mondiale. Quelle contribution des historiens ?“ Eurostudia 4, Nr. 2 (04.03.2009): 0. http://dx.doi.org/10.7202/000394ar.
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RésuméSi l’histoire mondiale est devenue l’objet de vastes débats ces dernières années, cela tient bien plus au développement des communications, des échanges et des interdépendances entre les continents qu’à la nouvelle situation impériale d’un pays donné ou à une nouvelle histoire du déclin des civilisations. Les grandes sommes d’histoire mondiale, pourtant, restent principalement publiées aux États-Unis, en Grande-Bretagne et en France, d’une part à cause de l’hégémonie présente ou passée des pays en question, d’autre part parce que les ressources intellectuelles qu’elles exigent ne sont institutionnellement disponibles que dans ces pays ; ce qui pourrait changer. Il existe en fait trois grandes approches de l’histoire mondiale, qui comportent chacune de nombreuses variantes : la comparaison entre nations ou civilisations de plusieurs continents, qui consiste souvent à déceler et à expliquer des différences ; l’étude des transferts et échanges intercontinentaux, des images de l’autre ; et enfin, l’étude des mutations, des bouleversements, des institutions, des mouvements, des langues, des changements de valeurs et de normes à l’échelle globale. On pourrait y ajouter une quatrième approche, bien plus modeste et limitée, qui consiste à écrire l’histoire d’un pays ou d’une civilisation dans une perspective globale.
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Bakar, Osman. „Islam and the Three Waves of Globalisation: The Southeast Asian Experience“. ICR Journal 1, Nr. 4 (15.07.2010): 666–84. http://dx.doi.org/10.52282/icr.v1i4.708.
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This article is intended to comment on the civilisational history of Islam in Southeast Asia. The history is explained and accounted for in terms of the three major waves of globalisation that have impacted the region since the arrival of Islam as early as the eleventh century. The first wave, itself initiated and dominated by Islam, was responsible for the introduction and establishment of Islam in the region to the point of becoming its most dominant civilisation. The expansion of Islam and its civilisation was in progress when the second wave hit the shores of the Malay-Indonesian Archipelago with the arrival of the Portuguese and other Western powers resulting in the colonisation of the region. The third wave, an American-dominated one, manifests itself in the post-colonial period which witnesses Southeast Asian Islam reasserting itself in various domains of public life. The author sees Southeast Asian Islam as the historical product of centuries-long civilisational encounters with the pre-Islamic indigenous cultures and civilisations and later between ‘Malay-Indonesian Islam’ and the newly arriving religions and cultures brought by both the colonial and post-colonial West, arguing that Islam in the region has been significantly impacted by each of the three waves.
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WOOLF, STUART. „Reply to Vinen“. Contemporary European History 12, Nr. 3 (August 2003): 342–43. http://dx.doi.org/10.1017/s0960777303001267.
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It is possible, as Richard Vinen claims, that I arrange historians into categories that are too neat and selective. But I am puzzled by the relationship of his examples to the particular point that I was making. My argument was that the two world wars were experienced as a crisis that placed in doubt the assumptions underlying the interpretation of the long-term progress of European civilisation. I limited my illustration of this to historians who – during these thirty years – wrote histories of Europe that seemed to me to exemplify their responses, either through their vindication of what Europe had offered to humanity until its self-destruction, or, in Toynbee's case, through a comparative study of the cycle of civilisations. Marc Bloch was not included because his Strange Defeat was specific to France; whereas Braudel (whom I should have included) seems to me to strengthen my case, as his Mediterranean certainly carries the message of European civilisation. The fact that Pirenne's great work was only published posthumously is interesting, but it is when he wrote it that matters. His age, like Fisher's, seems to me irrelevant, or possibly even confirms the importance for historians of an earlier liberal period of the identification of Europe's history with progress.
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Contogeorgis, Georges. „Du nouvel ordre internationale: Samuel Huntington et "le choc des civilisations": "Civilisation religieuse" ou cosmosystème“. Revista de História das Ideias 24 (2003): 491–520. http://dx.doi.org/10.14195/2183-8925_24_15.
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Ardıç, Nurullah. „Beyond 'Science as a Vocation': Civilisational Epistemology in Weber and Ibn Khaldun“. Asian Journal of Social Science 36, Nr. 3-4 (2008): 434–64. http://dx.doi.org/10.1163/156853108x327038.
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AbstractBoth Ibn Khaldun and Weber discuss science as a vocation, but their epistemologies go beyond it by incorporating the civilisational dimension. Commonly used as a unit of analysis by classical theorists, the term 'civilisation' has recently been rediscovered in social sciences. It has been argued that the 'epistemological paradigms of civilisations' produced by the mainstream intellectual traditions are fundamental factors shaping the minds of key intellectuals. This article tests this argument by analysing to what extent Ibn Khaldun and Weber's views of knowledge and science are influenced by Islamic and Western epistemological paradigms, respectively. Based on a close and critical reading of their relevant work, it argues that there are some resemblances, but also significant differences, between Ibn Khaldun and Weber, which can indeed be explained with reference to civilisational epistemological paradigms.
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Al Hennawy, Jehad Mohamad, Zainal Abidin Hajib und Maskanatul Fiqiyah. „الترجمة وأثرها فى حفظ الهوية“. Jurnal Alfazuna : Jurnal Pembelajaran Bahasa Arab dan Kebahasaaraban 4, Nr. 2 (24.06.2020): 227–49. http://dx.doi.org/10.15642/alfazuna.v4i02.637.
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Translation is involved in human’s activity and social development and it is an international communication tool between people of different languages and cultures. The Arabs have been aware of the art of translation since ancient times. The Qur'an has discussed on the fact that people are created differently in races, ethnics, languages and customs. Translations are not exclusive to a linguistic activity based on what is said, or what is written, it also includes a complex epistemic and linguistic work. Translations are effective in spreading cultures and civilisation. Arabic language is the identity of those people who express their culture, combine their ideas, which is the indication of a nation's progress and deterioration. Translation is a link in a chain that begins with knowledge acquisition in the first language and ends with culture, through the construction of the intellectual system and the strengthening of its individual and social identity. From the above statement, we are confident that translation plays a vital role in the process of adaptation between different nations and civilizations, as this is still the most sucessful way to integrate one civilisation with another and vice versa; This has played an effective role in the progress of nations, and creates dialogues between different ideas, working to bridge the gap between different civilisations and nations, and strive to expand ideology and develop identity whilst preserving it from deterioration.
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Bin Armia, Muhammad Syauqi. „Interest in Islam and Cross Religions“. PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH 4, Nr. 1 (29.07.2019): 1–13. http://dx.doi.org/10.22373/petita.v4i1.3.
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The Islamic principle encourages people to be alert for society. To achieve the objective of sharia, Muslim has been provided the clear path to collaborate with the creatures fairly. The injustice financial practice one of the aspects that Islamic principles emphasise to not involve. On top of this, the usury (Riba) where someone charges the excess for the loan unfairly.
The interest practice has been a critical topic throughout the time. Due to the unfair practice, the major religions and civilisations cursed this practice as general. Nevertheless, in practical situations, there were numbers of approaches for each religion and civilisation. Plato with among ancient philosopher criticized this and argued this is a media to squeeze poor people. In Judaism, the interest is prohibited among Jews, while in the Hinduism allowed otherwise in a lower caste in the society. In Christianity, priests in the medieval banned this practice, but it has been diluted in the 6th century due to the sovereign pressure. Islam sprightly prohibited the interest despite the diversity of its models, the value, the grade and to whom it will be exercised.
This article emphasises on Islamic finance point of view towards the cross religions and civilisation. Utilised the library/literature-based research, the author delivers the main ideas in the comparative approaches of the interest issues.
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Arifin, Azmi. „Eurocentrism and the Historical Perception About the Malays“. SHS Web of Conferences 45 (2018): 06005. http://dx.doi.org/10.1051/shsconf/20184506005.
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This study examines the effects of Eurocentrism to the view of the character, nature and image of the Malays especially in the period of British colonialism in the 19th century. This research explains why Eurocentrism creates confusing and negative views of the nature, civilisation and wisdom of the indigenous people. Eurocentrism is a form of thoughts that often measures and defines non-European civilisation through historical, cultural, religious, geographical, scientific and progressive perspectives based on Western or European values, which is considered to be supreme. The beliefs transpired in the minds of scholars and European politicians as early as the 16th century, and some were extended in the writings about local history by means of the roles played by the European colonial explorers and administrators. In the process of colonising and exploiting the wealth of the indigenous people, the European explorers and administrators often created records that could explain not only the economic potentials of the area that they intend to colonise, but also depicted the inferior characteristics and civilisations of that society to justify their colonisation attempts. In the process, they produced a record of colonial history which later became key references to historians to understand and explain the traits of the indigenous peoples. The ideas behind that colonial history were not only biased as the result of exaggerating the ignorance and retrogression of the indigenous people; it even sought to undermine the wisdom and civilisation of the indigenous people. This is to highlight their own superiority and noble values when placed side by side with the values of the indigenous people. Despite the prejudice, the Eurocentric colonial history is very influential in Malaysia's historiography until this day. This study explains how the influence of thoughts has blurred the understanding of the actual traits of the indigenous peoples and create an apparent confusion over the history of Malay society.
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Umar, Ibahim. „Umer Chapra - Muslim Civilization: The Causes of Decline and the Need for Reform“. ICR Journal 1, Nr. 2 (15.12.2009): 371–74. http://dx.doi.org/10.52282/icr.v1i2.757.
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Chapra’s book comes at a time when it is most needed. This is an era of upheavals and attempts at ‘revivalism’ in the Muslim communities and countries across the world. Chapra examines the factors responsible for the decline in Muslim civilization and tries to offer suggestions on alternative routes for the Muslim world to regain its rightful position among the world’s civilisations.
The book begins with raising some fundamental questions as to the reasons behind the current material and moral bankruptcy throughout much of the Muslim world. The author points at the contemporary disparity between the natural resources in the Muslim world and its poor indices of development. He argues that Islam was once a leading civilisation and a beacon for humanity. According to the author, its eclipse led to the crucial question of what has gone awry.
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Ciaian, Pavel, Ján Pokrivčák und D'Artis Kancs. „The Rise and Fall of Enforcement Institutions: An Example of Religion and Secularism“. European Review 20, Nr. 2 (30.03.2012): 233–51. http://dx.doi.org/10.1017/s1062798711000469.
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Societies in Western civilisation enforce their rules through formal secular institutions (SES), whereas less developed civilisations often rely on informal, often religious, institutions (RES). The present paper attempts to explain the determinants of societies’ choice between different enforcement systems, and their implications for society development using an example of two different enforcement models: one informal (RES) and one formal (SES). We find that, because the RES is based on beliefs, its efficiency depends heavily on its credibility, making it hardly flexible and highly susceptible to conflicts in dynamic environments. In contrast, because under the SES societal rules are enforced through a formal legal enforcement sector, the SES is more flexible, although also more costly than the RES. The empirical evidence strongly supports our findings that wealthy, dynamic and fast growing economies typically choose the SES for enforcing societal norms and rules.
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Carlos, Juan Herrera. „El génesis de la cultura represiva de México Moctezuma y Hernán Cortés - Los gemelos malditos -“. Diálogos Latinoamericanos 16, Nr. 24 (24.07.2015): 14. http://dx.doi.org/10.7146/dl.v16i24.113056.
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The essay analyses the corrupted and oppressive culture in Mexico, whose origins,according to the presented hypothesis, is the defeat of the Aztecs by Hernan Cortes. Thecharacteristics of this culture were determined by the personal interests of theconquistadores, their customs, and their duties to the crown of Spain, as well as the reactionof the defeated: to the destruction of the best of the civilisations of the Anáhuac, was addedthe worse of the Spanish culture. As a result, during several centuries, the Spanish havepromulgated the propaganda of the “civilisation of the Indians”, when they themselves andtheir descendants, were not at all prepared or capacitated to civilise anybody, and the forcedChristianization was rather a pacification of the Indians, leaving the new society(authorities, church and population) in a social, economic and political stagnation. Culturalforms that still hold back the development of the country.
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Mubiala, Mutoy. „Les Etats africains et la promotion des principes humanitaires“. Revue Internationale de la Croix-Rouge 71, Nr. 776 (April 1989): 97–116. http://dx.doi.org/10.1017/s0035336100013009.
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Comme on le sait, la société africaine a une organisation reflétant ses us et coutumes. Le système de pensée africain, étant essentiellement imprégné d'humanisme, a genéré des conceptions et des pratiques qui placent les peuples africains au rang des civilisations humanitaires. L'avenement de la colonisation a plutôt été ressenti comme une mise en veilleuse desdites manifestations, alors que s'installaient des institutions inspirés par les valeurs importées. L'indépendance, tout en donnant aux Etats africains l'occasion de participer aux côtés des nations étrangères, à la construction de la civilisation de l'universel, les a paradoxalement placés en face de nombreux dilemmes aussi bien sur les plans économique, politique et socio-culturel qu'à propos du choix à opérer entre l'adhésion sans faille aux modèles importés, européens en particulier, et le recours radical aux traditions ancestrales. Cependant le domaine humanitaire nous paraît un des rares qui puisse — et devrait — échapper à cette logique des conflits manichéens.
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Badar, Mohamed Elewa. „Ius in Bello under Islamic International Law“. International Criminal Law Review 13, Nr. 3 (2013): 593–625. http://dx.doi.org/10.1163/15718123-01303002.
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In 1966, Judge Jessup of the International Court of Justice pointed out that the appearance of an English translation of the teaching on the ‘Islamic law of nations’ of an eighth-century Islamic jurist (Shaybānī) is particularly timely and of so much interest because of the debate over the question whether the international law, of which Hugo Grotius is often called the father, is so completely Western-European in inspiration and outlook as to make it unsuitable for universal application in the context of a much wider and more varied international community of States. However, there has been little analysis of the role of Islam in shaping the modern European law of war and its progeny, international humanitarian law. This article argues that there is a room for the contribution of the Islamic civilisation within international humanitarian law and a conversation between different civilisations is needed in developing and applying international humanitarian law norms.
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Biagi, Paolo. „THE AMRI CHALCOLITHIC PHASE IN SINDH (PAKISTAN): WHAT WE KNOW AND WHAT WE SHOULD KNOW“. Światowit, Nr. 61 (29.12.2023): 82–100. http://dx.doi.org/10.31338/0082-044x.swiatowit.61.2.
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The problem of the origin of the Indus Civilisation has attracted attention of many colleagues working on the archaeology of the Indian Subcontinent and the Indus Valley in particular. What is the role played by the cultural processes preceding the origin and spread of one of the most important Bronze Age civilisations of the ancient world? This paper examines some aspects of the Amri Phase, which flourished in Sindh during the 4th millennium BC. Our knowledge in this area is very poor. It relies almost exclusively on the ceramic assemblages retrieved during excavations carried out in the type site in the 1960s. Research currently underway in Lower Sindh has led to the discovery of more sites relevant for this problem. Many of them are located close to the ancient Arabian Sea coastline or on limestone terraces which used to be islands in the Chalcolithic times. They consist of shell middens, whose surface has yielded characteristic Amri Culture knapped stone assemblages. PEŁNA TREŚĆ ARTYKUŁU C
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Sanad, Reham, und Zainab Salim Aqil Alhadi Baomar. „A study of landscape painting development – Past, present and future perspectives“. New Trends and Issues Proceedings on Humanities and Social Sciences 8, Nr. 1 (04.06.2021): 01–11. http://dx.doi.org/10.18844/prosoc.v7i4.5774.
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This study is focused on landscape paintings’ characteristics throughout history. It starts with primitive cave paintings passed through the ancient civilisations, then followed by the main art movements and styles and ends with the contemporary style landscape paintings. Future prospects and expectations for landscape representations were also considered. It was found that landscape representation has been the focus for most artists because of its link to their normal lives. In the primitive caves, illustrations of plants and animals were found covering caves’ walls. Landscape backgrounds were used in the ancient Egyptian civilisation and lost its significance in the Greece style to reappear with the Roman artists with special concern and perspective. The Renaissance era witnessed more progress in landscape paintings’ subjects and perspective. Baroque paintings initiated the focus on independent landscape paintings to be crystalised in the Romantic paintings and later on in the impressionists’ art works using distinctive painting techniques. The modernists approved landscape topic in their paintings to apply their unique techniques, whereas the contemporary landscape paintings have adopted abstract and free methods in employing various materials and colours. It is obvious that the landscape subject has been employed throughout all stages of art history because it is the key segment of their environment and life not only because of its aesthetic values. Realistic landscape representation in visual art and design is expected to progress in abundance in the near and far future as many people due to the pandemic circumstances have been deprived from naturally experiencing landscapes causing mental and health difficulties. Keywords: Prehistoric period, ancient civilisations, Renaissance, Baroque, romantic.
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Casier, Tom. „Gorbachev’s ‘Common European Home’ and its relevance for Russian foreign policy today“. Debater a Europa, Nr. 18 (23.01.2018): 17–34. http://dx.doi.org/10.14195/1647-6336_18_2.
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At the end of the 1980s the Soviet Union’s last leader, Mikhail Gorbachev, launched the idea of a ‘Common European Home’. It was part of his campaign for New Political Thinking in foreign policy, which aimed to deideologise the Soviet approach to international affairs, and positioned the country firmly within a European political community and civilisation. While the concept Common European Home has faded away with the Soviet Union, many of its supporting ideas resonate in Russia’s foreign policy discourse under Putin. Four similarities stand out: the preference for a multipolar Europe without dividing lines, indivisible and collective pan-European security, free trade from Lisbon to Vladivostok and intra-European relations founded on international law. But some fundamental characteristics have changed. First, the context of Russian-European relations has altered substantially and many ideas are now used in an antagonistic context, to reject Euro-Atlantic hegemony. Even if the wording often remains similar, the emphasis is now on Russia’s sovereign and independent path. Secondly, the core idea of a unified European civilisation has been replaced by the notion of competition between civilisations. Hereby Russia claims to represent genuine European values, giving the latter a strongly conservative interpretation. Finally, the Eurasian turn in Russian foreign policy has undermined the centrality of Europe in its discourse. Rather than envisaging a collaborative Europe, Russian and EU integration initiatives are seen as rivalling. This evolution of Russia’s vision on Europe did not change abruptly with Putin’s ascent to power but built up gradually in the decade before the Ukraine crisis, against a background of escalating tensions and growing distrust.
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Lambert, Hervé-Pierre. „Les ruines de Taxila, ou le rêve d’une union des civilisations chez Claude Lévi-Strauss et Octavio Paz“. Cahiers de recherche sociologique, Nr. 44 (04.05.2011): 35–49. http://dx.doi.org/10.7202/1002488ar.
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Dans la partie finale de Tristes tropiques, Lévi-Strauss se livre à une méditation sur les ruines de la ville de Taxila. Il manifeste une nostalgie pour une époque appelée par l’auteur l’« Ancien Monde », caractérisée par une coexistence entre les grandes civilisations antiques depuis la Méditerranée hellénique jusqu’à l’Inde. Cette époque fut interrompue par l’invasion islamique. Dans une variante suivante, l’auteur imagine encore une union, cette fois entre le bouddhisme et le christianisme avec le même facteur d’obstacle : l’islam. Ces considérations civilisationnelles sur les relations entre l’islam et l’autre se relient au contexte de l’époque, la guerre d’Algérie. Paz, lecteur enthousiaste du livre, commente les méditations lévi-straussiennes. Il reprend l’idée de l’occasion perdue d’une union entre le bouddhisme et le christianisme qui aurait changé les valeurs occidentales. Une différence entre les deux auteurs réside dans la fascination esthétique du poète pour l’art islamique en Inde. Paz relit l’histoire de la civilisation indienne à partir du conflit religieux et de l’occasion perdue d’une fusion entre l’islam et l’hindouisme à l’époque du sultanat de Delhi.