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Journal articles on the topic 'Civilization'
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1
Dolenko, Dmitry V., and Stanislav A. Malchenkov. "RUSSIA IN THE MULTICILIZATIONAL WORLD: STAGES OF DEVELOPMENT AND INTERACTIONS." Humanitarian: actual problems of the humanities and education 19, no. 2 (June 29, 2019): 150–60. http://dx.doi.org/10.15507/2078-9823.046.019.201902.150-160.
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Introduction. The study of the civilizational development stages of Russia is relevant due to the increasing role of the civilization factor in the modern multi-civilization world. The analysis of the scientific literature on the civilizational development of Russia shows that views on the nature of Russian civilization are pluralistic. The aim of the work is to analyze the historical stages of the civilizational development of Russia. The main tasks include the analysis of the Orthodox, Soviet and modern Russian civilization, their role in the multi-civilization world. Materials and Methods. The theoretical civilization model of S. Huntington is used as a theoretical and methodological basis for the analysis of the Russian civilization. To identify the stages of formation of the Russian civilization, historical, comparative, institutional and structural-functional methods were used. Results. From the point of view of its civilization development, Russia has gone through three stages: the formation of an Orthodox civilization, Soviet and Modern. Orthodox civilization was the core of a multi-ethnic and multi-religious cultural community of the Russian Empire. Its unique qualities did not predetermine confrontation and hostility towards the states of other civilizations. The Soviet civilization was formed as a result of state policy on the basis of communist ideology. It was in confrontation with the capitalist states of other (primarily Western) civilizations. The modern civilization of Russia is formed on the basis of the historical cultures of the peoples of Russia and the institutions of a democratic state of law. Its characteristic features create the possibility of cooperation with other civilizations of the modern world. Discussion and Conclusions. The civilizational development of Russia includes three stages, within which three different civilizations were formed: Orthodox, Soviet and Modern. Throughout its history, Russia has interacted with its surrounding countries and carried out a cultural and civilizational exchange with them. In most cases, this exchange was peaceful and mutually beneficial.
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S Targowski, Andrew. "Informing Systems as the Transformers of Information Wave into Virtual Civilization and Their Ethics Question." Informing Science: The International Journal of an Emerging Transdiscipline 18 (2015): 177–204. http://dx.doi.org/10.28945/2264.
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The purpose of this investigation is to define the central contents and issues of the impact of informing systems on the rise and development of Virtual Civilization. The methodology is based on an interdisciplinary big-picture view of the Virtual Civilization’s elements of development and their interdependency. Among the findings are: Virtual Civilization has infrastructural characteristics, a world-wide unlimited, socially constructed work and leisure space in cyberspace, and it can last centuries/millennia - as long as informing systems are operational. Practical implications: The mission of Virtual Civilization is to control the public policy of real civilizations in order to secure the common good in real societies. Social implication: The quest for the common good by virtual society may limit or even replace representative democracy by direct democracy which, while positively solving some problems, may eventually trigger permanent political chaos in real civilizations. Originality: This investigation, by providing an interdisciplinary and civilizational approach at the big-picture level defined the ethics question of the role of informing systems in the development of Virtual Civilization.
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Pidbereznykh, Inna, and Natalia Miroshkina. "INTERCIVILIZATIONAL BORROWINGS IN THE HISTORICAL CONCEPTS OF A. TOYNBEE AND F. BRAUDEL." Scientific Herald of Uzhhorod University. Series: History, no. 1 (44) (June 27, 2021): 142–51. http://dx.doi.org/10.24144/2523-4498.1(44).2021.232678.
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The article deals with the problems of intercivilizational borrowings in the historical works of A. Toynbee and F. Braudel. The author pays particular attention to the theoretical and methodological basis of A. Toynbee and F. Braudel's understanding of intercivilizational borrowings as a historical phenomenon. There are substantiated that the intercivilizational borrowing in Toynbee and Braudel's works does not have the status of an independent historical process but is included in the broader processes between civilizational relations and the development of civilization. The article analyzes the approaches to intercivilizational borrowing as elements of intercivilizational relations. The paper says that A. Toynbee and F. Braudel considered intercivilizational borrowings as essential factors of world-historical development. Each civilization has a unique ability to accept material and spiritual values from the outside. F. Braudel emphasized the permanence of this process. A. Toynbee linked the civilization borrowings process with the stages of civilization development and civilization's response to external challenges. Thus, both historians believed in the possibility of civilizational diffusion. In the historical concepts of A. Toynbee and F. Braudel, the problem of intercivilizational borrowings was dissolved, among other problems of interaction between civilizations. The author also emphasizes that the intercivilizational borrowing process is still ongoing in the modern world. And this actualizes the methodology issue for studying this phenomenon and pays attention to the lessons of the past related to the civilizational diffusion processes. The problem of the development of civilizations in a single global world and the possibility of erasing cultural, social, and economic barriers between civilizations continue to be a topic of debate today. It is concluded that the identity of civilizations will remain in the future. However, intercivilizational borrowings are mass and appear as cultural complexes borrowings, which will be continued in the coming years.
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Sotos, John G. "Biotechnology and the lifetime of technical civilizations." International Journal of Astrobiology 18, no. 05 (January 15, 2019): 445–54. http://dx.doi.org/10.1017/s1473550418000447.
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AbstractThe number of people able to end Earth's technical civilization has heretofore been small. Emerging dual-use technologies, such as biotechnology, may give similar power to thousands or millions of individuals. To quantitatively investigate the ramifications of such a marked shift on the survival of both terrestrial and extraterrestrial technical civilizations, this paper presents a two-parameter model for civilizational lifespans, i.e. the quantity L in Drake's equation for the number of communicating extraterrestrial civilizations. One parameter characterizes the population lethality of a civilization's biotechnology and the other characterizes the civilization's psychosociology. L is demonstrated to be less than the inverse of the product of these two parameters. Using empiric data from PubMed to inform the biotechnology parameter, the model predicts human civilization's median survival time as decades to centuries, even with optimistic psychosociological parameter values, thereby positioning biotechnology as a proximate threat to human civilization. For an ensemble of civilizations having some median calculated survival time, the model predicts that, after 80 times that duration, only one in 1024 civilizations will survive – a tempo and degree of winnowing compatible with Hanson's ‘Great Filter.’ Thus, assuming that civilizations universally develop advanced biotechnology, before they become vigorous interstellar colonizers, the model provides a resolution to the Fermi paradox.
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Kharkevich, M. V. "Civilizations in World Politics: Reasons for Clash and Dialogue." MGIMO Review of International Relations, no. 4(43) (August 28, 2015): 159–67. http://dx.doi.org/10.24833/2071-8160-2015-4-43-159-167.
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Civilizations are not a novel subject of research.Todaytheyareincreasinglypopularbothinaca demicandpoliticalspheres.State and non-state actors talk as if civilizations were real actors of world politics. The article outlines the intellectual map of civilizational research in world politics. It finds three actual and one possible directions of civilizational research, namely: civilizational dynamic, inter civilizational ethics, politics of civilizations and civilizational politics. The author stresses the importance of nonessentialist approach in civilizational dynamics studies, its leader being Peter Katzenstein. The rest of the article is devoted to cultivating the selected research direction. The author proposes to view civilizations as a strategic reference framework rather than a real actor of world politics. These reference frameworks are constructed on religious value basis and detailed in a shared literature corpus. They are heterogeneous and in a constant state of flux. It can be viewed as a continuum with one pole being a fundamentalist state of civilization and the opposite one - post secular state of civilization. The middle ground is occupied by secular civilization. The clash and dialogue are not among civilizations but rather among different states or social groups within and among civilizations. The most conflictual group is a fundamentalist one, its reference framework is totally determined by religious values. Compromise for such a group is impossible. The most cooperative group is post secular one since it is based on dialogue. The author concludes that dialogue is guaranteed among post secular societies within the Christian civilization. Within and among non-Christian civilizations dialogue is possible but not guaranteed.
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Acharya, Amitav. "The Myth of the “Civilization State”: Rising Powers and the Cultural Challenge to World Order." Ethics & International Affairs 34, no. 2 (2020): 139–56. http://dx.doi.org/10.1017/s0892679420000192.
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Abstract“Civilization” is back at the forefront of global policy debates. The leaders of rising powers such as China, India, Turkey, and Russia have stressed their civilizational identity in framing their domestic and foreign policy platforms. An emphasis on civilizational identity is also evident in U.S. president Donald Trump's domestic and foreign policy. Some analysts argue that the twenty-first century might belong to the civilization state, just as the past few centuries were dominated by the nation-state. But is the rise of civilization state inevitable? Will it further undermine the liberal international order and fuel a clash of civilizations, as predicted by the late Samuel Huntington? Or might ideas from East Asian and other non-Western civilizations contribute to greater pluralism in our thinking about world order and the study of international relations?
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Podberezkin, A. I., and M. V. Kharkevich. "Local Civilizations in Eurasia: Long Term Scenario of Interaction." MGIMO Review of International Relations, no. 4(43) (August 28, 2015): 152–58. http://dx.doi.org/10.24833/2071-8160-2015-4-43-152-158.
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The article is devoted to analyzing the interactions of local civilization in the world and in Eurasia. The authors pays close attention to the theoretical issues of the subject matter. They choose for their analysis the nonessential conception of civilization. It allows societies with in a single civilization with radically different views on the civilizational reference framework. This conception explains why there are more clashes within a civilization, then among them. Then the author dwell sont he issue of civilizational conflict in Eurasia. The focal point of the conflict is the clash between Russian and American local civilizations. The authors develop the most probable scenario of civilizational interaction, which is their arm conflict. Then they develop three variations of this scenario: optimistic, realistic and pessimistic. The authors believ et hatby2020 Western local civilization will lose its political monopoly. It means that Russia should be ready with successes with its integration projects in Eurasia. Other wise it can fall preyto China.
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BAGDASARYAN, V. E. "THE CRIMEAN WAR AS A CONFLICT OF CIVILIZATIONS: THE FOCUS OF CRIMEA IN THE CIVILIZATION AND VALUE DIMENSION OF RUSSIAN HISTORY." JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 10, no. 3 (2021): 12–19. http://dx.doi.org/10.22394/2225-8272-2021-10-3-12-19.
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This article aims to consider the history of Crimea from the perspective of the civilizational dimension of the world and Russian historical process. The special role of the Crimean peninsula as a special intercivilizational buffer is indicated. It determines a special paradigm of relations. Using Crimea as an example, the article reveals a special phenomenon of the «war of civilizations» with their illustration in the history of Russia. The Crimean War is considered as a direct example of the clash of civilization. The cognitive potentials of rethinking the Crimean War as a civilizational conflict are given. It is stressed that the Russian civilization opposed the civilizations of Europe and the Ottoman Empire. Finally it is em-phasised that the applied methodology allows to revise a number of historiographic and discursive stereotypes and myths of public consciousness that have developed in relation to the Crimean War. The special civilization-forming axial significance of Crimea for the civilizational history of Russia is shown.
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Shevchenko, Vladimir. "Features of socio-philosophical and philosophical-historical approaches to the study of civilizational issues." Civilization studies review 6, no. 1 (July 2024): 20–42. http://dx.doi.org/10.21146/2713-1483-2024-6-1-20-42.
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The author of the paper insists on the need to highlight two complementary aspects in understanding the nature of civilization. In one case, civilization is a historical era, and in the other, it is the civilizational development of individual local states or societies (local civilizations). The paper reveals the thematic field of research on civilizational issues from the perspective of socio-philosophical knowledge (including its philosophical and historical component). It is noted that the uncertainty and vagueness of the concept of civilization is largely due to the fact that its philosophical status has not yet been identified, since the concept is considered, as a rule, without connection with the system of socio-philosophical categories. An important theoretical issue is the question of civilizational self-awareness of society. i.e. awareness of oneself as a civilization. Further, the paper talks about the theoretical and practical significance of studying the level of development of local civilizations during the transition from an independent type of development to a dependent type of development. Much attention is paid in the paper to the analysis of the dependent and backward type of historical development of non-Western civilizations, which lasted during the five-century cycle of world history. The last section of the paper discusses a complex and not fully clarified question, which was posed by S. Fourier in all detail. Does civilization as a historical era have a time frame of existence or is this era forever? Today’s change in the vector of world development, the rejection of unipolarity allows the author to raise the question of the transition of humanity from the era of civilization to a new era, to the New modernity, when the further development of human society will take place according to the laws of culture.
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Kychkyruk, T. "Globalization, civilizations, and stadial universalism." Humanitarian studios: pedagogics, psychology, philosophy 1, no. 100 (April 30, 2020): 58–63. http://dx.doi.org/10.31548/hspedagog2020.01.058.
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The contradictions between the various paradigms of civilization and the related problems of world globalization, as well as the interaction of civilizations are the subject of many sciences. Globalization is interpreted as the interaction of civilizations. Thus, civilization becomes one of the main categories in the process of explaining and understanding the world. Today there is no generally accepted definition of the term “civilization” - it is defined and interpreted differently. Sometimes it is used as a synonym for the term “culture”. Civilization can also refer to society as a whole. The “embryos” of the civilizational-stadial approach to the historical development appeared in the eighteenth century, when the concept of civilization was introduced into scientific circulation; and the representatives of this approach grounded their ideas on the unity of the world history. According to the stadial approach to the development of society, the historical process is characterized by progressiveness and gradual development. This approach is based on the linear time model. The paper aims to investigate such phenomena as “civilization” and “stadial universalism”.
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Yilmaz, Ihsan, and Nicholas Morieson. "Civilizational Populism: Definition, Literature, Theory, and Practice." Religions 13, no. 11 (October 27, 2022): 1026. http://dx.doi.org/10.3390/rel13111026.
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The purpose of this article is to clarify the concept of ‘civilizational populism’ and work towards a concise but operational definition. To do this, the article examines how populists across the world, and in a variety of different religious, geographic, and political contexts, incorporate and instrumentalize notions of ‘civilization’ into their discourses. The article observes that although a number of scholars have described a civilization turn among populists, there is currently no concrete definition of civilization populism, a concept which requires greater clarity. The article also observes that, while scholars have often found populists in Europe incorporating notions of civilization and ‘the clash of civilizations’ into the discourses, populists in non-Western environments also appear to have also incorporated notions of civilization into their discourses, yet these are rarely studied. The first part of the article begins by discussing the concept of ‘civilizationism’, a political discourse which emphasizes the civilizational aspect of social and especially national identity. Following this, the article discusses populism and describes how populism itself cannot succeed unless it adheres to a wider political programme or broader set of ideas, and without the engendering or exploiting of a ‘crisis’ which threatens ‘the people’. The article then examines the existing literature on the civilization turn evident among populists. The second part of the article builds on the previous section by discussing the relationship between civilizationism and populism worldwide. To do this, the paper examines civilizational populism in three key nations representing three of the world’s major faiths, and three different geographical regions: Turkey, India, and Myanmar. The paper makes three findings. First, while scholars have generally examined civilizational identity in European and North American right-wing populist rhetoric, we find it occurring in a wider range of geographies and religious contexts. Second, civilizationism when incorporated into populism gives content to the key signifiers: ‘the pure people’, ‘the corrupt elite’, and ‘dangerous ‘others’. In each case studied in this article, populists use a civilization based classification of peoples to draw boundaries around ‘the people’, ‘elites’ and ‘others’, and declare that ‘the people’ are ‘pure’ and ‘good’ because they belong to a civilization which is itself pure and good, and authentic insofar as they belong to the civilization which created the nation and culture which populists claim to be defending. Conversely, civilizational populists describe elites as having betrayed ‘the people’ by abandoning the religion and/or values and culture that shaped and were shaped by their civilization. Equally, civilizational populists describe religious minorities as ‘dangerous’ others who are morally bad insofar as they belong to a foreign civilization, and therefore to a different religion and/or culture with different values which are antithetical to those of ‘our’ civilization. Third, civilizational populist rhetoric is effective insofar as populists’ can, by adding a civilizational element to the vertical and horizontal dimensions of their populism, claim a civilizational crisis is occurring. Finally, based on the case studies, the paper defines civilizational populism as a group of ideas that together considers that politics should be an expression of the volonté générale (general will) of the people, and society to be ultimately separated into two homogenous and antagonistic groups, ‘the pure people’ versus ‘the corrupt elite’ who collaborate with the dangerous others belonging to other civilizations that are hostile and present a clear and present danger to the civilization and way of life of the pure people.
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Tyugashev, Evgeny. "Russian civilization in the focus of attention." Civilization studies review 6, no. 1 (July 2024): 177–91. http://dx.doi.org/10.21146/2713-1483-2024-6-1-177-191.
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The review examines monographs on Russian civilization published in 2022–2024. The authors understand that in the modern world, the concept of Russian civilization has become iconic. Special attention is paid to philosophical and theoretical concepts that interpret the empyria of Russia’s civilizational development from a new angle. When characterizing the specifics of Russian civilization, attention is paid more to the geographical factor than to the ethnic substrate. The article emphasizes the civilizational value of Orthodoxy in the struggle for the identity of Russia and the future of mankind. The authors expand the usual horizons of understanding the phenomenon of civilization by means of a biosphere interpretation of its praphenomenon, differentiation of the infernal and sacred in the civilization development. The interpretation of Crimea as a cultural paradigm of Russian civilization is original. The problems of Russian civilizationistics are the insufficient empirical groundlessness of judgments, the abstract conceptualization of empiricism, the incompleteness of a comparative analysis of Russia with other civilizations, the lack of reflection of cumulativeness and continuity in personal scientific creativity.
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Ali, Muzaffar. "Arnold Toynbee Ideas about Islamic Civilization and the Extent Influenced by the Vision of Ibn Khaldun: A Descriptive and Analytical Study." Al-Milal: Journal of Religion and Thought 2, no. 2 (December 25, 2020): 212–32. http://dx.doi.org/10.46600/almilal.v2i2.154.
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Ibn e Khaldun (1406 C.E.) has been an imminent scholar and well known for his work in the study of civilization. His vision regarding Civilization holds the significant place according to the philosophers of history. Arnold J. Toynbee (1975 C.E.) is one such prominent thinker who not only applauded the thoughts of Ibn e Khaldun but was influenced by Ibn e Khaldun’s views as it can be seen in Toynbee’s book: “A Study of History”. As a philosopher of history, he has much contribution in the field; He interlinks History with civilization. He presented a thoughtful book surrounding his civilizational vision; which explains the causes of world’s ups and downs. Although he presented a quality research about the division of the civilizations in the light of religion, many aspects of his work need to be reassessed. As per his understanding of world civilizations, he represents twenty-one civilizations, but with the passage of time, the number reduces and now only five are left in the contemporary epoch. According to him, religion has played significant role in the rise and fall of civilizations through their various stages. This research will highlight his thought about Islam through a comparison between Toynbee and Ibn e Khaldun’s Islamic civilizational thoughts. The study will also mention several problems in his approach to the Islamic Civilization. Furthermore, along with due importance of both scholars in the subject of history, their authoritative status will be stated. This research aims to discuss some misconceptions of the West that are based on Toynbee's understating of Islamic civilization and history. And, consequently, it intends to improve relations between people of the west and east.
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He, Baogang. "Civilizational Perspectives of the Belt and Road Initiative: A Critical Testing of Huntington’s Thesis of the Clash of Civilizations in the BRI Context." China and the World 04, no. 02 (June 2021): 2150010. http://dx.doi.org/10.1142/s2591729321500103.
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In recent years, a civilizational perspective as a part of geopolitical analysis is deployed to fuel geopolitical concern. China’s Belt and Road Initiative (BRI) has been viewed as a case of the clash of civilizations between the West and China. This paper scrutinizes the civilization-based geopolitical approach and analysis. It tests the “civilizational-clash” thesis beyond the Sinic–West relations through the cases of the Sinic–Islamic and Sinic–Hindu relations. An examination and comparison of different civilizational responses to the BRI helps us to develop a critical perspective to investigate the problems in the BRI, in particular the potential civilizational fault-lines along the BRI route. The paper rejects the simplistic version of civilization-based geopolitical analysis as insufficient, problematic, and even misleading. It has sought to refine and nurture a more sophisticated and rigorous approach to the complex connection between the BRI and civilization.
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Sielezin, Jan Ryszard. "FELIKS KONECZNY I JEGO WIZJA CYWILIZACJI EUROPEJSKIEJ (ŁACIŃSKIEJ)." Społeczeństwo 162, no. 2 (December 13, 2023): 165–84. http://dx.doi.org/10.58324/s.335.
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The article concerns the vision of European (Latin) civilization by Feliks Koneczny, the outstanding historian of ideas. He created the foundations for apestorier philosophy of history based on the concept of multitude of civilizations. It covers different areas of a human culture and historical activity. Koneczny distinguished seven civilizations in various stages of development, which were a subject of evolution. Culture is one of the foundations of civilization’s development and a part of a bigger entity being one of the fragments of some civilization. The concept of Koneczny brought disputes, which stemmed from a different point of view on the role and meaning of various civilizations and their historical experiences.
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Alferov, A. A. "Polycentrism versus Universalism in the Picture of the Social World." Herald of the Russian Academy of Sciences 92, S7 (December 2022): S574—S580. http://dx.doi.org/10.1134/s1019331622130135.
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Abstract The principle of monocentrism in building a picture of the social world is opposed to the principle of polycentrism. Certain trends substantiating the principle of monocentrism, on the one hand, and the principle of polycentrism, on the other, are considered. The justification of monocentrism is universalism—of man, human consciousness, human history. In anthropology, polycentrism is based on the idea of the sociocultural conditioning of man, while in the philosophy of history, it is based on the concept of history as the development of individual isolated cultures or civilizations. The multiplicity of civilizations creates a polycentric picture of the social world. Russia is both a state and a civilization. Russia has attracted adjacent states, primarily in the post-Soviet space, into its civilizational field and has become the core state of Eurasian civilization. However, even in isolation, without adjacent states, the Russian Federation is a civilization. Possible contents of the ideology of Russian civilization are also considered.
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Bakiyev, A. "Oxus Civilization and Migration Processes." Bulletin of Science and Practice 7, no. 5 (May 15, 2021): 527–40. http://dx.doi.org/10.33619/2414-2948/66/59.
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The article on the basis of the civilizational approach analyzes the approaches of urban scientists about the development of society in chronological order. The role of Central Asia in the system of civilizations of the ancient East is discussed. On the basis of archaeological, anthropological, ethnographic sources, the influence of migration processes on the transformation of local cultures to the level of the first civilizations has been revealed. The nature of the migration processes of the Bactria-Margiana Archaeological Complex (Oxus civilization).
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Kumar, Krishan. "The Return of Civilization—and of Arnold Toynbee?" Comparative Studies in Society and History 56, no. 4 (October 2014): 815–43. http://dx.doi.org/10.1017/s0010417514000413.
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AbstractAfter a period of neglect, civilization as a concept seems once more to have regained popularity among a number of historians and social scientists. Why? What is the appeal of civilization today? And might the return of civilization also herald a return to the work of Arnold Toynbee, once regarded as the towering figure of civilizational analysis? This paper considers the history of the concept of civilization, and argues for the continuing importance and relevance of Toynbee's multi-volumeA Study of Historywithin that tradition. The claim is that, whatever the weaknesses of Toynbee's general approach, the civilizational perspective he adopts allows him to cast an illuminating light on many important historical questions. Moreover his belief in the “philosophical contemporaneity” and equal value of all civilizations should make him peculiarly attractive to those many today who reject Eurocentrism and who are increasingly persuaded of the need to consider the total human experience from earliest times up to the present.
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Klimczyk, Wojciech. "Cywilizacja jako proces. Część 3: Powrót idei?" Polish Journal of the Arts and Culture New Series, no. 18 (2/2023) (October 2023): 9–34. http://dx.doi.org/10.4467/24506249pj.23.012.19553.
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The first goal of the last in the series of articles called “Civilization as process” is to show how the notion of civilization was saved in academic discourse from being fully associated with imperialism and racism. While the text reconstructs how it happened, it nonetheless stresses that the doubts about the use of the term “civilization” in research have remained, even once its value-free, descriptive meaning was shaped. Essentialism based on racist and classificatory grounds still haunts civilizational studies, as can be seen in the scope and intensity of debate accompanying Samuel Huntington’s The Clash of Civilizations and the Remaking of World Order (1997), which has been accused of essentialism. In reaction to the spectacular but also dangerous theses by Huntington, theoretical inquiry into the notion of civilization has deepened, preparing the ground for contemporary resurgence in the academic discourse of civilization in singular – as a multivalent social process. One of the possible understandings of the notion, arguably especially useful today – civilization as “pacification of the social” – is discussed in the final part of this essay. To make this discussion possible, the classic substantialist and pluralistic theory, especially as formulated by Koneczny, is analysed, and then the dynamization of the concept in Sorokin, Nelson, Braudel and Eisenstadt is discussed, leading to an introduction to the currently dominant paradigm in civilizational analysis that is the theory of civilizational identities. The article shows that the latter is not the final step in the development of civilizational theory but rather the reverse.
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Tyugashev, Evgeny A. "Modern civilizational research of Russia: observations and insights." Civilization studies review 4, no. 1 (2022): 190–201. http://dx.doi.org/10.21146/2713-1483-2022-4-1-190-201.
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In connection with the preparation by the Institute of Philosophy of the Russian Academy of Sciences of a collective monograph on the results of the implementation of the megatheme “Russian project of civilizational development: philosophical foundations”, the book review analyzes the experience of preparing monographs of recent years devoted to the civilizational interpretation of Russia. As follows from the review of monographs, there are stable interdisciplinary research teams that continue to comprehend the civilizational identity of Russia in the subjects of various disciplines (philosophy, sociology, political science, cultural studies). The problems of the architectonics of civilizational development, the correlation of Soviet civilization and the Eurasian project, the prehistory of Russia as a geo-civilization, its position in the modern world order, the identification of Russia as a northern civilization are discussed. The concept of local civilizations is mainly used as the most convenient methodological tool. Sociologists are testing the methodology of civilizational analysis (J. Arnason, S. Eisenstadt). The civilizational identity of Russia is recorded ambiguously. The frontal comprehension of the civilizational nature of Russia has not led to significant results. Peer-reviewed scientific monographs are recommended to the widest range of readers and are mainly made in an informational and educational style. The degree of scientific elaboration of the problems under consideration and the analysis of available solutions to them are rarely recorded. Ideas are formulated intuitively, without sufficient conceptual justification. Therefore, the authors’ proposals on the civilizational development of Russia look naively utopian The discussions of civilizationists (in particular, bulgarists and tatarists in the Republic of Tatarstan) remain insignificant for the population. These are manifestations of the postsoviet regression of scientific and methodological culture in social and humanitarian studies. According to the author the review shows that the fruitful directions of civilizational research are the assimilation of French civilizationism of the XIX century, the clarification of the disciplinary status of the concept of civilization and the civilizational approach, the identification of fundamental values specific to local civilizations.
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Neumayer, Eric, and Thomas Plümper. "International Terrorism and the Clash of Civilizations." British Journal of Political Science 39, no. 4 (July 17, 2009): 711–34. http://dx.doi.org/10.1017/s0007123409000751.
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Huntington referred to a ‘clash of civilizations’ revealing itself in international terrorism, particularly in the clash between the Islamic civilization and the West. The authors confront his hypotheses with ones derived from the strategic logic of international terrorism. They predict more terrorism against nationals from countries whose governments support the government of the terrorists’ home country. Like Huntington, they also predict excessive terrorism on Western targets, not because of inter-civilizational conflict per se, but because of the strategic value of Western targets. Contra Huntington, their theory does not suggest that Islamic civilization groups commit more terrorist acts against nationals from other civilizations in general, nor a general increase in inter-civilizational terrorism after the Cold War. The empirical analysis – based on estimations in a directed dyadic country sample, 1969–2005 – broadly supports their theory. In particular, there is not significantly more terrorism from the Islamic against other civilizations in general, nor a structural break in the pattern of international terrorism after the Cold War.
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Popov, V. V. "Once Again About the Clash of Civilizations." Russia & World: Sc. Dialogue, no. 3 (August 21, 2022): 150–70. http://dx.doi.org/10.53658/rw2022-2-3(5)-150-170.
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The article contains a number of arguments defending the idea that Russian civilization is independent and separate and explains the conclusion that the current confrontation between Western and Russian civilizations is essentially a civilizational conflict.
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Gorodetsky, A. E. "Noospheric civilization and noonomy: from theory to practice." Noonomy and Noosociety. Almanac of Scientific Works of the S.Y. Witte INID 1, no. 3 (2022): 74–92. http://dx.doi.org/10.37930/2782-618x-2022-1-3-74-92.
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the theory of world civilizations presupposes a number of stages of social development of this phenomenon: civilization as an alternative to savagery and barbarism; local civilizations; diverse cultural and historical types, Slavic cultural and historical types in particular. The characteristics of the phenomenon under study, as well as the vicissitudes of civilizational choice are considered. Great attention is paid to Russian spiritual and cultural traditions, specifically the Russian civilization. A significant stage in the development of mankind is the noospheric civilization, the next civilizational stage of development after industrial society. The author notes that it is time for an urgent transition towards it, since the model of capitalism as a socio-economic formation has exhausted itself. The article proves that today many hopes are pinned on the digitalization of the economy and society, which will lead to a new round of civilizational development. Noospheric civilization is based on the infinite possibilities of the mind to comprehend, understand and improve the natural world and the human world through science and creative activity on the basis of good and virtue, morality and ethics, freedom and social justice. The practical implementation of the ideas and principles of noonomy is a long process of entering the era of noospheric civilization. One of the fundamental roles in this process is played by technological transition. One of the directions of the modern development of noonomy is the energy transition and projects for the advancement of the “green economy”. There is an active preparation of a fundamentally new scientific and technological basis for the economy in Russia – the “Strategies for the development of nature-like (convergent) technologies in the Russian Federation” project. The main phases of the implementation of this Strategy have been determined, new methods are being quickly mastered and applied, and the legislative framework is being developed on a planned basis. Noospheric civilization, noospheric society and noonomy as a consolidating concept and a realistic project as well remain a desirable and theoretically plausible development alternative.
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Григорий Дмитриевич, Ревягин, and Ревягина Наталья Григорьевна. "The transformation of civilizational determinants in the era of global crises and their impact on Russian elitogenesis." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 2 (June 29, 2024): 220–26. http://dx.doi.org/10.22394/2079-1690-2024-1-2-220-226.
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The research is devoted to the study of the influence of the transformation of civilizational determinants on the processes of formation of the political and administrative elite of modern Russia. Through the prism of geopolitical analysis, the authors state that the current phase of globalization is undergoing deep systemic and structural crises, causing changes in the factors shaping the contours of modern civilizations. These factors are the determinants of civilizational development, the transformation of which is observed in several main areas. The authors believe that the civilizational approach to the analysis of global processes better reflects the real picture of the formation of a multipolar world and civilizations than the idealistic one, and also helps to fix and understand the metamorphoses in the generation and behavior of political elites. Thus, Russia's conservative turn towards positioning itself as a local civilization leads to noticeable changes in the process of elitogenesis, becoming nationally oriented, centralized and ideologized. Consequently, the authors conclude that civilizational factors in the near future will determine the appearance of the elite groups of the Russian state-civilization.
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Андрей Владимирович, Панков. "The civilizational-elitist approach: the actual change of research optics." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 1 (March 29, 2024): 209–16. http://dx.doi.org/10.22394/2079-1690-2024-1-1-209-216.
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The article substantiates that the civilizational-elitist approach develops a civilizational approach in the direction of analyzing the mechanisms and necessary prerequisites for the evolution, flourishing and decline of civilizations on a cultural and value basis and actualizes the problem of the quality of elites. He demands a multivariate and pluralistic understanding of world history, adequate to the modern stage of the development of the humanities, which allows us to move away from the Western understanding of civilization and its imperative universality. In modern social and political sciences, this makes it possible to use the concepts of the "civilizational matrix", "cultural and civilizational code", "sociocultural landscape", "state-civilization" to denote the cultural and civilizational originality and uniqueness of a country and a national state that has its own value and foundations the sustainable successful socioeconomic and political development of a particular region.
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Shemyakin, Iakov. "Image of reality and reality of image: the problem of civilizational identity in the light of the experience of socio-cultural “Frontier”." Przegląd Wschodnioeuropejski 11, no. 1 (June 30, 2020): 219–29. http://dx.doi.org/10.31648/pw.5982.
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The article deals with the problem of civilizational identity in the light of the experience of socio-cultural “borderland”. The author defines identity as a state of community or personality that has acquired the meaning of existence and, thus, integrity. Under the condition of identity differ in the image of identity and the identificational pivot-invariant. The image of identity is a spiritual reality, the basis of the “spiritual body” of civilization, reflecting its ideas about itself, its place in history. Identifying a core-invariant is the reality of the connection of the spiritual and the material “body” of civilization. In its spiritual aspect it is either the same as (fully or partially) with the image of civilization, or is in conflict (to varying degrees). The key characteristic of civilizations of the “borderline” type-the dominant of diversitydetermined the specificity of their identification sphere: relatively frequent (in comparison with the great “classical” civilizations of the East and the West) change of identity images while maintaining the same identification invariant – the process of interaction of diverse traditions. According to the author, the experience of civilizational “borderland” is especially valuable in modern conditions. The main conclusions that can be drawn from the study of this experience. First, it is possible to achieve the unity of the civilizational system in the conditions of the dominant diversity. Secondly, it is possible to preserve the identificational core-invariant with a relatively frequent (again, in comparison with the great “classical” civilizations of the East and the West) change in the images of the identity of civilizations of the “border” type.
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Airu, Chen, and Zhang Xiaoping. "“One Belt, one Road” initiative as a way to the mutual peaceful civilization perception." Civilization studies review 6, no. 1 (July 2024): 113–22. http://dx.doi.org/10.21146/2713-1483-2024-6-1-113-122.
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The Belt and Road Initiative in the new era is not only a mutually beneficial way to promote global economic cooperation, but also a peaceful path to mutual understanding and exchange among civilizations. Participation in the construction of the project helps participants in the international process to understand the civilizational differences between them and build their behavior with an understanding of the global point of view. Thus, this issue is not only of theoretical significance for the development of human civilization, but also from a practical point of view. The new concept of civilization proposed by China, with its enormous energy, is actively promoting a new direction for the development of human civilization.
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Yakovets, Yu V. "THE GROWTH OF PRODUCTIVITY OF THE SOCIAL INTELLIGENCE OF CIVILIZATIONS: PATTERNS, HISTORICAL TRENDS, PROSPECTS." BULLETIN of Russian Academy of Natural Sciences 21 (April 2021): 72–82. http://dx.doi.org/10.52531/1682-1696-2021-21-1-72-82.
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In the article by the founder and head of the Russian civilizational school, academician of the Russian Academy of Natural Sciences Yakovts Yu.V. This report introduces for the first time the concept of the productivity of the social intelligence of civilizations, examines the patterns and historical trends of the accelerating growth of productivity with the change of civilization cycles, reveals the peculiarities of the dynamics of the productivity of public intelligence in the conditions of the modern civilization crisis, the tendency for the decline in productivity and the increasing polarization of the intellectual potential of local civilizations. Strategic priorities of the acceleration of productivity growth in the context of the intellectual revolution of 2030–2050 are substantiated.
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Komarov, Mikhail. "CIVILISATIONAL ASPECTS OF THE INTERACTION BETWEEN PARTIES IN THE PROCESS OF THE ORGANIZING AND CONDUCTING THE OLYMPIC GAMES IN JAPAN." Eastern Analytics, no. 2 (2020): 79–84. http://dx.doi.org/10.31696/2227-5568-2020-02-079-084.
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The article considers the topical issue of the civilizational aspects of the interaction between parties in the process of the organizing and conducting the Olympic Games in Japan. This paper makes an attempt to consider these aspects from the perspective of two main concepts of civilization, while highlighting general civilizational trends and trends within the framework of local civilizations. The issue of deepening inter-civilization communication and understanding is analyzed. In addition, the place and potential impact of sport in resolving interstate political conflicts is considered. Specific examples of the influence of civilizational aspects on the global community within the framework of the Olympics are given. The topic of this article can be located at the interface of sociology and economics, therefore this paper may be relevant to researchers of various related scientific fields.
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Fedorchenko, Sergey. "State-civilization in the digital ecumene." Journal of Political Research 7, no. 1 (May 4, 2023): 3–26. http://dx.doi.org/10.12737/2587-6295-2023-7-1-3-26.
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At the beginning of the work, a brief review of the articles of the current thematic issue of the «Journal of Political Research», devoted to political aspects and problems of the worldview phenomenon, is presented. At the same time, the main goal of the article is to study the features of the construction of digital ecumene on the example of the Russian and Chinese states-civilizations. The methodological optics of this article is the principles of comparative analysis, based on the comparison of the same order, similar political phenomena, processes and phenomena. The methodological optics of this article is the principles of comparative analysis, based on the comparison of the same order, similar political phenomena, processes and phenomena. These were the state-civilizations, their civilizational features, as well as the methods of constructing their digital ecumene (state policy of foreign broadcasting; strategic regulatory documents related to the information sphere; digital diplomacy). The features of the state-civilization as a specific form of polity are compared and clarified. Also, an attempt was made to conceptualize the phenomenon of the digital ecumene – a system of news agencies, corporations, Internet resources, radio, television, leading media activity in other countries to position and protect the interests, value-civilizational, political, economic agenda of the states that created it. Such a conceptualization is based on the reception of Antiquity and correlates with the understanding of the ecumene as a sphere of influence of the state through digital technologies and communications. Such a reception also presupposes the preservation of the civilizational meaning of the ecumene. It is concluded that civilizational states have sufficient resources to maintain digital ecumene as new fields of technological and cultural strategic actions that can protect the integrity of their own civilizational cores. It has been suggested that the civilizational uncompromisingness of the West, its strategy of divide et impera, will most likely contribute to the strengthening of such a form of polity as a state-civilization. In the conditions of the existing geopolitical turbulence, the states-civilizations can focus on building a new, more just system of international relations based on the settlement of political, religious and ethnic conflicts, rather than their escalation and conservation.
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المعلة, جميل, and علي الخرسان. "History of political thought." Kufa Journal of Arts 1, no. 24 (November 23, 2015): 97–126. http://dx.doi.org/10.36317/kaj/2015/v1.i24.6321.
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Greece has reached the height of its greatness and its reputation has spread throughout the world to this day. Every intellectual and philosophical product throughout history has been studied and drank from the wellspring of Greek civilization, as it is the fountain of ideas and the center of global thought to this day. This does not mean that it was not preceded by another civilization. Mesopotamia and the Chinese, Indian and Persian civilization preceded it by many centuries, and Greece took a lot from them, and this was not a defect, but rather a universal norm and a law that governs humanity, as civilizational and cultural exchange and the interaction and integration of ideas are part of this human system within the title of “Integration of Civilizations”.
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Spiridonova, Valeria I. "Horizons of the multicivilizational world." Civilization studies review 4, no. 2 (2022): 5–32. http://dx.doi.org/10.21146/2713-1483-2022-4-2-5-32.
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Since the beginning of the 21st century an objective process of the formation of a “plurilateral world order” has been starting in the non-Western world (China, Russia, India). It is based on new world structures – “Сivilization-States”, which fixed the “split of modernity”, the new challenge for the European modernity as a non-alternative universal development model. This process coincides with the logic of F. Braudel, who argued for the existence of self-sufficient “World-Civilizations” (Russia, China, India, Turkey) which were up to now “zones of silence”, “sleeping” civilizations. This approach justifies the equality of these civilizations with the Euro-Atlantic civilization, whose only benefit consists of thorough “historiographical” study of this civilization in comparison with others. The essential characteristics of the Euro-American “World-Civilization” include the successive displacement of the center and the periphery, which culminated in the rise of the USA; the idea of a “blank slate”, “empty” space as a source of the American nation’s exclusivity and messianism; the category of “frontier”, coupled with the principle of “cleaning out the territory” as a basis of the modern American conquest policy; implementation of the “terra nullius”, “nobody’s land” principle for the transformation of the global frontier into an open space of imperial sovereignty; a rigid division of peoples within the “civilization” – “barbarism” dichotomy. According to the historical logic and methodology of F. Braudel, Euro-American “World-Civilization” has stable material and cultural-identical limits of spread. At the same time Russian, Chinese, Indian civilizations preserve their identity through “civilizational” or “long-term” refusals. The main task of Russia is to find a new energy impulse for self-identification based on a change of the ontological vector of development, formulated by N.S. Trubetskoy in the concept of “geopolitical task” of the people. Today it may be implemented by the idea of the “Russian North” and “Northern Eurasia”.
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Akhter, Dr Naseem. "Analytical Study of the Socio- Religious Condition of Early Ancient Egyptian Civilization." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 3 (September 30, 2021): 47–54. http://dx.doi.org/10.53575/arjish.v5.3(21)e5.47-54.
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This paper is primarily deals and highlights the main characteristics of the Egyptian civilization which is considered the mother civilizations of the world. The world has been making progress for thousands of years and the people became gradually civilized. We found few major civilizations of the world. Among them Egyptian Civilization is one of them which considered the most historic and early civilization as compared to its contemporary civilizations i.e. Mesopotamian, Indus and Chinese civilizations of the world. Although it’s a common perception about the people of ancient time that they were savages and had no sense of life. But when we observe them they looked very elegant people who introduced the different socio-political concepts regarding way of life, education, living, philosophy, socio-cultural norms along with religious traditions and political thoughts. In this context we look the ancient Egyptian civilization as cradle of civilizations of the world which consequently given a birth to other civilizations. It was the influence of this civilization which created the opportunities of trade, harmony and mutual cooperation among the people. This research paper is an attempt to explore the prominent feature of the ancient Egyptian civilization and how this civilization nourished.
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Hanum, Elfira. "Masyarakat Maju dalam Peradaban Islam Perspektif Said Ramadhan al-Buthi." Jurnal Al-Tatwir 10, no. 1 (April 1, 2023): 85–100. http://dx.doi.org/10.35719/altatwir.v10i1.75.
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There have been many civilizations that have existed and developed throughout the world in human history, including Ancient Egyptian civilization, Ancient Greek civilization, Ancient Persian civilization, Ancient Chinese civilization, Ancient Indian civilization, Islamic civilization in the Middle East and North Africa, and so on. This research uses the library research method. In this research, the author searches for reference sources such as books, journals, and theses related to advanced civilizations in the perspective of Sa'id Ramadhan al-Buthi. The purpose of this research is to understand advanced civilizations in the perspective of Sa'id Ramadhan al-Buthi. Said Ramadhan Al-Buthi is a Muslim scholar who argues that a good civilization must be able to provide happiness and prosperity for humans as a whole and must be based on good moral and ethical principles as well as positive religious values. Al-Buthi's view of civilization also emphasizes the importance of moral and ethical values in creating a quality civilization, as well as the importance of the contribution of civilization to the progress of humanity and the well-being of society as a whole.
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Paleshko, Yana, Nataliia Nebaba, and Hanna Bohorodytska. "Role of the religious factor in the genesis and development of civilizations of the world." Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 11, no. 22 (2021): 87–96. http://dx.doi.org/10.34079/2226-2830-2021-11-22-87-96.
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Analyzing the socio-religious spheres of the world countries and the trends of social development that currently dominate the world, the strategic vision and connection of civilizations and religious movements are considered. The role of the religious factor in the development of world civilizations, the peculiarities of the influence of religious currents on relations in different parts of the world are analyzed. The influence of globalization on the development of religious movements and the peculiarities of their influence in the modern world are determined. Religion is seen as a foundation of morality and as a developmental factor of the culture of civilizations. At present, humanity is at the stage of constant development in social, political and economic aspects. In the civilizational aspect, the problem of the modern world is the need to unite and cooperate the population to solve global problems, taking into account the historical development of civilizations. Any civilization is imbued with certain beliefs and therefore one of the fundamental components of any civilization is religion. Analyzing the global development trends and realizing the impact of religion on the development of civilization, it is necessary to study in detail the new religions and their possible impact on society. Any civilization is imbued with certain beliefs, therefore one of the fundamental components of any civilization is religion. Religion arose in the society as a result of social interaction, cognitive process of the world and with an emotional connotation of perception of reality. The main common feature that unites all religions of existing civilizations is the belief in the impossible. The peculiarity of each civilization is reflected in religion - it is an element of the internal structure of the person, enshrined by the life experience of the individual, the whole set of his experiences and it distinguishes significant, essential for this person from the insignificant, transient. It should be noted that in the modern world so-called "non-traditional religions" appear, which have a significant impact on people's worldview. More attention should be paid to the study of the influence of religious movements on each individual, ast is religious teachings that can both unite and divide the population, as well as influence not only the moral state of an individual, but also their actions.
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Byshok, Stanislav O. "“Clash of Civilizations” Concept in the EU Right-Wing Populists’ Discourse." RUDN Journal of Political Science 21, no. 4 (December 15, 2019): 745–54. http://dx.doi.org/10.22363/2313-1438-2019-21-4-745-754.
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The concept of “clash of civilizations”, proposed by S. Huntington in the early 1990s, has been controversial, yet has found a solid following, primarily among the right side of the political spectrum in Europe and the US. Since such humanitarian aspects as culture, religion, civilization and national identity are central to modern political debates in the West, it is essential to delve more deeply into civilizational discourse of political actors. This article examines the idea of “clash of civilizations” in the rhetoric of three key right-wing populist parties of the EU: the French “National Rally” (“Rassemblement National”), the Hungarian “Fidesz” and the Dutch “Party for Freedom” (“Partij voor de Vrijheid”). While Huntington wrote about clashes of nations, representative of different civilizations, the right-wing populist focus on civilization clashes at national levels, primarily between Muslim immigrants coming to the EU, whose beliefs are pictured as intrinsically hostile to western values, and native-born Europeans who supposedly hold “JudeoChristian” civilizational identity. Judeo-Christian identity can de described as an “imaginary community” comprising some aspects of Christianity, Enlightenment & humanistic philosophy, which implies secularism and respect for human rights.
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Ligara, Bronisława. "Dyskurs cywilizacyjny Zygmunta Krasińskiego w przestrzeni międzykulturowej." LingVaria 13, no. 26 (November 16, 2018): 259–73. http://dx.doi.org/10.12797/lv.13.2018.26.17.
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Zygmunt Krasiński’s Civilization Discourse in an Intercultural SpaceConstituted in Zygmunt Krasiński’s French texts, discourse about civilization arose within intercultural communication with authorities representing political institutions and the religious institution of Western Europe (among others, François Guizot, Napoleon III, or Pius IX) in years 1831–1858. Its aim was cognitive: to transfer knowledge, hitherto unknown to receivers, about the place occupied by Polish civilization in the European space. This goal was accomplished through the creation in the discourse, of representations of individual civilizations which were composed of its characteristic features selected from the respective fragment of reality as seen from the perspective of Polish communication community, and of opinions which evaluated them axiologically. Polish civilization has been presented in a cultural clash: from one side, with English civilization and in a further perspective with the civilization of the West, and from the other side with Russian civilization. The characterstics of individual civilizations were selected by Krasiński with respect to epistemic categories of similarity vs difference, compatibility vs incompatibility with rules, norms and values shared in the space of European civilization. As a result of the argumentative action of discourse, arose a representation of Polish civilization as comparable or even similar to other Western civilizations, and entirely incompatible with the eastern civilization of Russia. Russian civilization was portrayed as fundamentally irreconcilable with civilization at large with respect to those values on which the latter is built, such as justice, rule of law, transparency, and freedom; it appeared indeed to be anti-civilization. Krasiński created representations of civilizations which introduced to European political space new knowledge about itself. Transgressing the borders of the Polish language, civilization discourse became intercultural, the place where transfer and exchange of senses, meanings, and notions took place, from Polish language-culture where they were created to other linguistic-cultural spaces.
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Granin, Yuriy D. "“Civilization” and civilizational Evolution of Russia." Civilization studies review 3, no. 1 (2021): 81–98. http://dx.doi.org/10.21146/2713-1483-2021-3-1-81-98.
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The report analyzes the problem of the civilizational evolution of Russia on the basis of the use of a set of ideas of F.A. Tolstoy. Brodel, P. Sorokin, S. Eisenstadt, K. Jaspers, and other specialists. The content of the term “civilization” is discussed. “Civilization” is interpreted by the author as a socio-philosophical category to denote the diversity of cultural and historical types of development of economically and politically connected large communities of people and/or their aggregates (communities), subjectively and symbolically integrated into a relatively unified whole through historical and social imagination, cultural meanings, values and norms that serve as the cause, purpose and basis for the organization and functioning of these communities. This definition is concretized by revealing the dialectics of the relationship of social, cultural, cognitive and institutional components of “civilization” using the example of Russia in the historical range from Kievan Rus to the modern Russian Federation. The most important institutional factors in the formation and development of civilizations, their interaction and expansion over long distances were “universal States” – “kingdoms” and “empires”. Studying the formation and development of the Grand Duchy of Moscow, the Russian Empire and the USSR, the author comes to the conclusion that historically these political forms had several civilizational embodiments: the “Orthodox civilization” of the Moscow Kingdom (XVI–XVII centuries), the “civilizational pseudo-morphosis” of the Romanov Empire in the XVIII and mid-XIX century, the “hybrid modern civilization” of Russia on the eve of the First World War, and the “Soviet civilization”, which represented an alternative type of modern (industrial and value-semantic) development to the West. Modern Russia, of course, inherits it. But it doesnʼt have a meta-ideology that unites peoples, and it doesnʼt have claims, like the United States, to global dominance. Rather, it is a civilizational hybrid, fancifully combining elements of the archaic, Soviet past and Western modernity.
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Zheleznyakov, A. S., and G. Chuluunbaatar. "Russia and Mongolia in the civilizational and geopolitical paradigms of Central Eurasia development." RUDN Journal of Sociology 23, no. 3 (September 30, 2023): 612–22. http://dx.doi.org/10.22363/2313-2272-2023-23-3-612-622.
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The relationship between Russia and Mongolia in the civilizational and geo-political paradigms of Central Eurasia development is extremely important for political science, sociology and regional studies. The authors’ definition of Central Eurasia differs from the generally accepted neutral interpretation due to its connection with a specific civilizational space - three local civilizations - the historically summarized limits of their dominant influence. The article considers the following limits of the influence of the Mongolian, Russian and Chinese civilizations from ancient times to the present: the great steppe empires (from the state of the Xiongnu to the Great Mongol Empire of Genghis Khan) with the center in Mongolia, the Russian Empire and the socialist camp with the center in Russia (USSR), and the economic corridor Russia-Mongolia-China with centers in three countries. The recognition of the taxonomic equilibrium of Russia, China and Mongolia as the cores of the Russian, Chinese and Mongolian civilizations, united by the space of Central Eurasia, allows to reconsider the Russian-Mongolian relations from ancient times to the present. The authors admit the existence of the world civilization hidden in Inner Asia and based on more than two thousand years of the nomads’ written history - the Mongolian civilization. The authors develop a new scientific direction - civilizational political science which considers the interaction between societies through the intertwined civilizational world order. The authors believe that civilizations cover the entire global space; introduce the concept “cascade of the civilizational boundaries”, which requires a combination of modeling methods and geoinformation technologies with cultural-historical ideas; consider the historical tradition of relations between Russia, Mongolia and China in the Eurasian region as being revived in the new context of trilateral cooperation.
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Granin, Yury D. "“Civilization” and Civilizational Evolution of Russia." Voprosy Filosofii, no. 12 (2020): 34–44. http://dx.doi.org/10.21146/0042-8744-2020-12-34-44.
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The article analyzes the problem of productivity of using a civilizational approach to the analysis of the current state of Russia and its history. The content of the term “civilization” is discussed. The necessity of understanding civilization in two modes of implementation is proved: as a process and as a state. “Civilization” is interpreted by the author as an interdisciplinary category to denote the diversity of cultural and historical types of development of economically and politically connected large communities of people and/or their aggregates (communities), subjectively and symbolically integrated into a relatively unified whole through historical and social imagination, cultural meanings, values and norms that serve as the cause, purpose and basis for the organization and functioning of these communities. This definition is concretized by revealing the dialectics of the relationship of social, cultural, cognitive and institutional components of “civilization” using the example of Russia in the historical range from Kievan Rus to the modern Russian Federation. The most important institutional factors in the formation and development of civilizations, their interaction and expansion over long distances were “universal States” – “kingdoms” and “empires”. Studying the formation and development of the Grand Duchy of Moscow, the Russian Empire and the USSR, the author comes to the conclusion that historically these political forms had several civilizational embodiments.
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Ivanov, A. V., and Yu V. Popkov. "Typology of civilizations in the diachronic dimension: Basic models and perspectives of Russia." RUDN Journal of Sociology 22, no. 2 (June 30, 2022): 404–15. http://dx.doi.org/10.22363/2313-2272-2022-22-2-404-415.
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Under the current civilizational crisis, we need a promising model of the civilizational world order and we have to focus on its features and advantages compared to the historically preceding types of civilizations. The authors solve two main tasks: first, they explain the identification of the main types of civilizational development in the diachronic dimension and in search of a civilizational project that meets best the contemporary needs and realities; second, they examine the spiritual-ecological development strategy as a basic model of the civilizational future. Based on the civilizational approach in its diachronic dimension, the authors identify the historical types of the global world order. Unlike the common typology - traditional/preindustrial, industrial/ technogenic and post-industrial/information civilizations, the authors distinguish traditional/ biocentric, technogenic-consumer/technocentric and spiritual-ecological/noospheric civilizations, and focus on the description of the last one. The spiritual-ecological type of civilization is not presented as a purely ideal project, because it has already been partially implemented in different periods and in different cultures. Today, its implementation at a qualitatively new level can help to overcome the contradictions of the current crisis in the global development. Russia has certain prerequisites for the development of such a promising model - rich natural resources, historically established spiritual values, and opportunities for a new Eurasian integration. The sociological analysis of the youth value priorities indicates the attractiveness of the new civilization and the partial readiness of the youth to become real actors of the civilizational transformation. Thus, the authors conclude that the current period can become transitional - from the technogenic-consumer to the spiritual-ecological type of the global world order.
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Khanaliev, Nuradin U. "The Religious Factor in the Clash of Civilizations from the Point of View of the State-Administrative Aspect." RUDN Journal of Public Administration 10, no. 3 (September 30, 2023): 385–403. http://dx.doi.org/10.22363/2312-8313-2023-10-3-385-403.
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In the period of the formation of a new world order, it is extremely important to understand how the societies of certain states are separated from their governments. The concept of civilization expands its meaning and allows the unification of the societies of various states into a single civilizational form of self-determination. At the same time, social crisis factors that manifest themselves in one society are united within the framework of civilization, which forms mechanisms for their collective manipulation. Russia’s special military operation in Ukraine made it possible to understand the alignment of societies in world civilizations and to understand their internal “rules of the game”.
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Gumelar, Gugun, Hilmi Aripin, Imam Tabroni, Amina Intes, and Ling Barra. "The Rise and Progress of Western Civilization: What about Islamic Civilization." Journal Emerging Technologies in Education 1, no. 3 (September 27, 2023): 158–66. http://dx.doi.org/10.55849/jete.v1i3.362.
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Background. Since the 15th century AD, the course of human civilization has been clear, with Western civilization surpassing its Islamic counterpart. Even today, the strides made by Western civilization continue to be icons of global progress. Purpose. The roots of this civilization can be traced back to Europe, where over the course of six centuries, a series of transformative events took place, including the Renaissance, Industrial Revolution, Aufklarung, and French Revolution. Method. Muslims achieved significant progress during their classical period after a centuries-long process. Therefore, it is not surprising that Europe has achieved great progress in politics, culture and technological advancement, as it has had access to this knowledge for a long period of time. Results. When comparing Western and Islamic civilizations, it is important to note that Islamic civilization reached great heights during its classical period. Conclusion. In the classical era, Western civilization teetered on the brink of darkness, plunging many Europeans into an identity crisis. Meanwhile, Islamic civilization flourished, and Europeans eagerly drew knowledge from its teachings. The 14th to 15th centuries ushered in a period of progress and growth for Western civilization, which influenced other cultures as well. Today, after more than five centuries, Western civilization maintains its dominant position not only over Islamic and Eastern civilizations, but also other civilizations. The 14th to 15th century Renaissance.
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Titarenko, Larissa. "BELARUS: A BORDERLAND CIVILIZATION OR CIVILIZATION OUTSKIRTS? SOCIOLOGICAL REFLECTION." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 64–81. http://dx.doi.org/10.3846/2029-0187.2009.1.64-81.
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The concept of civilizations plays an important role in the current scientific literature. Some authors select a particular number of civilizations. For other authors it is an open question how many civilizations exist: the answer depends on the criteria applied. The paper discusses the concept of the borderland civilization that relates to the countries (space) and people (cultural communities living in this space), situated “between” the two “key cultural groupings” (in Samuel Huntington's sense) and inevitably combines some features from both of them. The author argues that, firstly, the population on today's Polish‐Lithuanian‐Belarusian border constitutes a particular borderland civilization where the local identity dominates over national or ethnic identities. Although other identities might be in use here, the population of this borderland region primarily considers itself as “local” where multi‐ethnic, multi‐cultural and multi‐religious communities have existed for centuries. Secondly, the current Belarus itself can be viewed as a case of a borderland subcivilization: throughout its history it has been constantly influenced by Latin (Western) and Byzantine (Eastern) civilizations that resulted in Belarusian cultural pluralism, high level of religious and ethnic tolerance, and local self‐identification of the population. Therefore, there is no “choice” for Belarus to belong to one “pure” civilization: it is destined to exist in the borderland. From this approach, current Belarus is not “civilization outskirts”: it is a sub‐civilization with all the attributes such as culture, values, ideas of history, and supra‐national socio‐cultural community of people.
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Latif, Abdul. "PERADABAN ISLAM: HEGEMONI DAN KONTRIBUSINYA DI BIDANG SASTRA ARAB." Al-Fathin: Jurnal Bahasa dan Sastra Arab 1, no. 2 (January 22, 2019): 107. http://dx.doi.org/10.32332/al-fathin.v1i2.1269.
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Islamic Civilization is one of civilizations which has a prominent role in the world civilizations history. But many bad stereotypes has been given by Orientalist about Islamic Civilization. More than it, some of them also regard that Islamic Civilization has the lowest contribution in human civilization advancement. To know how Islamic Civilization ruled and had a role in developing civilization in that time, so the writer uses hegemony theory of Antonio Gramsci. The result of this research proves that there are two ways done by Islamic Civilization in ruling the society under its authority, first is by structured leadership led by the highest commander in Islam society civilization, and second is by morality leadership which that moral is taken from Alquran principals and values. Despite opinions above, Islamic Civilization contributions also has been acknowledged by European especially in this three sectors, it is in science, morality and thought. The contribution of Islamic civilization in the field of Arabic Literature is the presence of themes of heroism and the spirit of struggle in European literary works.
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Volkonsky, Victor A. "Opposition of Civilizations and the Role of State in the Era of Multipolar World." Economics of Contemporary Russia, no. 1 (March 29, 2021): 77–96. http://dx.doi.org/10.33293/1609-1442-2021-1(92)-77-96.
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To study long-term socio-economic processes and the factors that determine them, two methods, two approaches are usually used at the present time: the theory of the cyclic change of world economic structures (WES) and the theory of the evolution of civilizations. In the theory of civilizations, attention is focused mainly on the factors that have the most long – term impact on economic and social processes, namely, on value-sense factors and the principles of the structure of society. The current spiritual, ideological, and geopolitical opposition – the confrontation between the American-style approach to globalization and the multipolar world (MPW) – can be seen as the most important engine and threat to historical development. The purpose of the article is to describe this confrontation in the language of the theory of civilizations. The article describes the civilizational turning point, the transformation of Christian Western Europe into the civilization of the capitalist West. The main task of this transformation was to eliminate all the traditional highest senses and ethical restrictions for the domination of the capital accumulation attitude and the ideology of individualistic liberalism. The article presents some features of the MPW that allow us to consider it (along with the concept of transition to a new, integral WES) as an emerging new civilization, an alternative to the civilization of the West. The leaders of the development of the new civilization are Russia and China. In these civilizations, the most important sense center is the state. In Russia, the focus on perfecting and heightening the status of the state can largely compensate for the decline of spiritual and ideological factors. This article is a continuation of the articles (Volkonsky, 2018; Volkonsky, Gavrilets, Kudrov, 2020).
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Feriyadi, Feriyadi, and Syamsul Hadi. "HASSAN HANAFI’S RESPONSE TO WESTERN HEGEMONY IN MUQADDIMAH FĪ ‘ILMI AL-ISTIGHRĀB THROUGH HEGEMONY THEORY OF GRAMSCI." IJISH (International Journal of Islamic Studies and Humanities) 1, no. 1 (May 7, 2018): 47. http://dx.doi.org/10.26555/ijish.v1i1.133.
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This is a literature study on Hassan Hanafi's response to the hegemony of Western civilization by using hegemony theory of Gramsci. One of the responses discussed in this research is the discussion of Occidentalism. Hanafi introduced the notion of Occidentalism as a study of the West from the eyes of the East. He acknowledges that the West is a major entrant and also a source of scientific knowledge in our consciousness. Therefore, the West occupies a very important position. Such an important position according to Hanafi received less serious response by Muslim intellectuals. Hanafi's Occidentalism was intended to confront Western civilization's hegemony of the East consciousness. With Occidentalism it is expected that the Eastern position which has been used as the object of the study may change, that is to be an observer or researcher. In addition, Hanafi’s Occidentalism wants to end the Western myth as a representation and the holder of world civilization supremacy. Western studies of the East have so far led to a stereotype that the rise and fall of a civilization can be measured by the benchmarks of Western civilization. Such an attitude, eventually foster inferiority to other civilizations. The main source of this study is Hanafi’s book entiteled Muqaddimah fī ‘Ilmi al-Istighrāb. The paper found that Hanafi’s Occidentalism is not as a counterpart of Orientalism, not as a tool in fighting against Western civilization, nor as anti-Western, but the Occidentalism used as a means to position the West as one of civilizations without narrow fanaticism, without blind thought, while enhancing local wisdom and Eastern tradition amid advances in technology and science.
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Hair, Thomas W. "Temporal dispersion of the emergence of intelligence: an inter-arrival time analysis." International Journal of Astrobiology 10, no. 2 (February 25, 2011): 131–35. http://dx.doi.org/10.1017/s1473550411000024.
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AbstractMany reasons for why extraterrestrial intelligences might avoid communications with our civilization have been proposed. One possible scenario is that all civilizations follow the lead of some particularly distinguished civilization. This paper will examine the impact the first successful civilization could have on all other subsequent civilizations within its sphere of influence and the ramifications of this as it relates to the Fermi Paradox. Monte Carlo simulation is used to map the inter-arrival times of early civilizations and to highlight the immense epochs of time that the earliest civilizations could have had the Galaxy to themselves.
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Turowski, Mariusz. "Islamization, modernization, and civiliational analysis." Studia Philosophica Wratislaviensia 15, no. 4 (March 31, 2021): 81–92. http://dx.doi.org/10.19195/1895-8001.15.4.5.
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The paper consists of three parts. In the first one, I consider the validity of the “civilizational paradigm” in contemporary social sciences and humanities, with special emphasis on philosophy and comparative historiographical studies. In the second one, I juxtapose selected Western approaches to civilization—those of Arnold Toynbee, Fernand Braudel and Corroll Quigley—with the perspective proposed by Ibn Khaldūn, the scholar and thinker widely recognized as the father of (modern) social sciences, especially those focused on or at least related to civilizational investigations. In the third part of the article, I raise questions about the prospects of reforming and reviving civilizations which undergo a crisis or experience a twilight phase in their development. Finally, in the context of the idea of Islamization of thought and knowledge, as postulated by Abdulhamid Abusu-layma, I address the question of the relationship between civilization and religion.
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Khrenov, Nikolai A. "Civilizations in competition for leadership in history: America as a type of civilization in the 20th century (a cultural aspect)." Verhnevolzhski Philological Bulletin 2, no. 25 (2021): 187–99. http://dx.doi.org/10.20323/2499-9679-2021-2-25-187-199.
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The article is a fragment of a bigger work on the relationships of three civilizations – America, China and Russia – at the turn of the XX-XXI centuries, based on the principle of the «Other». It focuses on the formation of America as aspecial type of civilization in the pace of the past century. It is recorded that in the twentieth century America ceased to be a mere part of the Old World and became an independent type of civilization, and, beginning with Hiroshima, claimed the status of a civilization-leader in geopolitics. The aim of this article is to give an answer to the cultural and philosophical question of where America stands during the early decades of the 20th century from a civilizational perspective. The author proposes a new methodological and conceptual way of reflection connected with shifting from the ideas of O. Spengler, who did not include America in the list of independent civilizations, and extrapolating E. Gibbon's conclusion with regard to the Roman civilization (which America is often compared with) that its fall began at the peak of its development. On the basis of representative empirical material of American cinema (F. F. Coppola's Apocalypse Now, A. Penn's Little Big Man) the author identifies and analyzes the intentions of American culture, showing its transition to the next stage of its history with such signs as the dramatic ideological confrontation between the images of the «empire of trust» and the «empire of evil», the degradation of personality and society affected by the imperial complex, the awareness of the apocalyptic genocide of the ancient Indian civilization. The study provides convincing evidence that contemporary American cinema is becoming a powerful means of both diagnosing the situation of America as it is today and de-mythologizing American «heroic» history. Thus, cinema brings Americans back from their own virtual history-simulacrum to reality, opening up the possibility of a deeper understanding of America both as a civilization type and as a specific collective identity of Americans. Understanding no longer from the point of view of its ruling elite, but simply of a human being. This fact gives hope for establishing deeper human relationships between America and other civilizations which it views as the «Others».