Journal articles on the topic 'Social sciences -> history -> world civilization'
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1
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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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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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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Gagnon, Paul. "Teaching the West and the World from the Massachusetts Framework." Journal of Education 180, no. 1 (January 1998): 67–78. http://dx.doi.org/10.1177/002205749818000106.
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This article summarizes how teachers may implement the Massachusetts History and Social Science Curriculum Framework as they design and teach courses in Western civilization and world history. It discusses the integration of history, geography, and the social sciences, together with suggested approaches to common problems such as the balance between Western and world studies, selection of main topics and questions, professional development, student assessment, and challenges teachers may confront.
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Kasavina, Nadezhda A. "On the “second wind” of civilizational development (reflections on the report of N.I. Lapin)." Civilization studies review 3, no. 1 (2021): 43–56. http://dx.doi.org/10.21146/2713-1483-2021-3-1-43-56.
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The text is a response to some of the passages of the report by N.I. Lapin, which was prepared for discussion of the methodological grounds of the “Russian Civilizational Development Project” (Institute of Philosophy of the Russian Academy of Sciences). In the continuation of the methodological searches of N.I. Lapin, the concept of the historical development of the civilization of K. Jaspers is considered in more detail in accordance with the all-human idea of A.V. Smirnov, as well as in the context of the justification of civilizational unity through the phenomenon of transversal reason (V. Welsh). Based on these ideas, the justification for the importance of constructing the unity of world civilization, which should take place not through the priority of individual cultures, countries or their associations, but on the basis of their originality, is provided. The concept of historical development of K. Jaspers allows us to conclude that the distinction of the first axial time is the formation of cultural identity, local cultural self-awareness as a result of the path of civilization to the transcendent. The second axial time tends to the formation of an all-human civilization, transversely “collecting” local cultural achievements. In modern times, the most important factor in this formation is the progress in science and technology, which determines the main paths of civilizational development. At the same time, the social and humanitarian sciences have a mission to ensure cultural dialogue and participate in the general process of discussing the current problems of our time. Globalization can be thought of as interaction, including the interaction of projects of further world development, taking into account both the unique cultural features and the history of civilizations, and their coexistence in the world as a whole.
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Kirabaev, N. S., E. N. Gnatik, and I. A. Zhubrin. "On the connection between social and epistemological aspects of the civilizational approach." RUDN Journal of Sociology 22, no. 2 (June 30, 2022): 416–25. http://dx.doi.org/10.22363/2313-2272-2022-22-2-416-425.
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The article is a review of the monograph of the professors of the Department of Ontology and Theory of Cognition of the RUDN University V.M. Naidysh and O.V. Naidysh Civilization and Rationality. Essays on the Philosophy of Mythology (Moscow: Rusains, 2020. 286 p.) which explores social-philosophical and epistemological aspects of the civilizational approach. The issues of rationality and civilization are connected by the theory of consciousness presented as a form of reflection of reality by the active subject included in the networks of (direct and indirect) communication systems, as an integrator of cognitive activity, sensory-emotional experience of the world and volitional intentionality of the subject. The review focuses on two civilizational paradigms - civilization as an ethnosociocultural community and civilization as an institutionalized society that developed during the ‘Neolithic revolution’. The monograph analyzes a wide range of issues: theoretical-methodological prerequisites of models of the historical process, origins of the civilizational model of history, concepts of civilization in the 19th - early 21st century, the structure of the foundations of civilization, the role of rationalism and myth-making in the life of civilization, processes of rationalization and derationalization of culture, the genesis of thinking, the nature of the archetypes of culture, the formation of rationalism in the cultures of the Ancient East, concepts of barbarism and neo-barbarism, etc. The monograph also examines the debatable issue of possible prospects of civilization: among the models of post-civilization, transhumanism seems to be the most popular (the program of the artificial transformation of the natural-biological foundations of man). The authors call for a balanced and critical perception of transhumanism, because its most radical, extreme versions are a contemporary form of ‘social alchemy’.
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MAZOUZI, Racha. "THE HISTORY OF MEDECIN IN THE MEDIEVAL AND MODERN ERA,AND IT’S ROLE INTHE STUDY OF HISTORY OF ISLAMIC CIVILIZATION." RIMAK International Journal of Humanities and Social Sciences 03, no. 07 (September 1, 2021): 149–62. http://dx.doi.org/10.47832/2717-8293.7-3.14.
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Islamic civilization had a prominent role, whether in the Islamic world, or its clear impact on the life of Europe, which was suffering from backwardness and ignorance. The Islamic civilization awakened it from its slumber and deep backwardness, through the its scientific achievements, and perhaps one of the most important roles was in the field of medical sciences, where Muslims took great care of the medicine industry at the beginning, from the search for the origin of the disease to treatment methods, and the establishment of institutions especially for its meridian and education, and the importance of this research lies in the definition of Arab-Islamic medicine, and its impact on Europe, especially that Westerners have claim the science has not developed for Muslims throughout the ages, and also aim through this research to track the development of medicine and the cultural and social movement in Islamic civilization in the Middle Ages and modernity.
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Hale, Henry E., and Marlene Laruelle. "Rethinking Civilizational Identity from the Bottom Up: A Case Study of Russia and a Research Agenda." Nationalities Papers 48, no. 3 (May 2020): 585–602. http://dx.doi.org/10.1017/nps.2019.125.
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Abstract“Civilization” is surely among those concepts that are the most widely used in world political discourse but taken least seriously by contemporary social science. We argue for jettisoning this concept’s Huntingtonian baggage, which has led scholarship into a dead end, and developing a new body of theory on a different foundation, one grounded strongly in recent nonprimordial theories of identity and micro-level research into how ordinary people actually understand the civilizational appeals made by their elites. In what we believe to be the first systematic survey-based study of individual-level civilizational identification, we establish proof-of-concept by asking a question: What influences individuals’ primary identification of their own country with particular civilizational alternatives offered up by their elites? Pooling survey data gathered in Russia from 2013–2014, we confirm that civilizational identity reflects the influence of situational considerations and social construction processes. Whether individuals see Russia as part of purported “European,” “Eurasian,” or “Asian” civilizations depends heavily on gendered and nongendered socialization during the USSR period and factors as contingent as perceived economic performance. Results also confirm our expectation that Huntingtonian concepts fit poorly with real-world patterns of civilizational identification.
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Shin, Seungyop. "Temporalities of Tonghak: Eschatology, Rebellion, and Civilization." Journal of Korean Studies 25, no. 1 (March 1, 2020): 57–87. http://dx.doi.org/10.1215/07311613-7932246.
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Abstract This article examines how the ideological orientations of the Tonghak religion, particularly the eschatological vision of time, empowered its practitioners and peasants to imagine a new world and act out their faith. By paying attention to the notion of kaebyŏk, I explore how different temporalities—redemptive time, now-time, and progressive time—played a significant role in the Tonghak movement from its formation through its reconfiguration as Ch’ŏndogyo. In the shifting geopolitics of East Asia at the turn of the twentieth century, Tonghak emerged as a dissonant theology whose prediction of an apocalyptic upheaval of the universe was discordant with the conceptions of time dominant in both traditional Chosŏn and modern Korea. Viewing history as cyclical, the Tonghak founders conceptualized kaebyŏk as an unexpected critical event that could happen in an abrupt, ever-present now. This unique temporal consciousness underpinned the revolutionary characteristics of Tonghak thought and laid the foundation for its followers to manifest their aspirations for social change through a massive uprising at now-time. Yet Tonghak’s theoretical agenda gradually lost its revolutionary edge during the modernization of the church. By adopting ideologies of civilization and enlightenment as well as social Darwinism, Ch’ŏndogyo focused on the self-cultivating role that kaebyŏk played within the progressive vision of time.
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Bukharin, Mikhail. "Soviet Atlantis: the Harappan Civilization in Soviet Oriental Studies in the 1920s and 1950s (to the 100th Anniversary of the Discovery of the Indus Valley Civilization)." ISTORIYA 14, no. 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840024493-1.
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In the 1920s, intensive excavations were carried out in the Indus Valley. The formed the foundation for the study of the Harappan (Indus Valley) civilization. Information about the progress of the work also reached the USSR, but for a long time Soviet orientalists could only state the importance of excavations, unable to independently interpret their results. In the late 1930s, interest in the fate of the Harappan civilization in Soviet science increased sharply due to the aggressive policy of Germany. Soviet orientalists saw certain parallels between the actions of Germany and the Aryans, who invaded India and destroyed the Dravidian culture of Harappa in the eyes of Soviet orientalists. The Academy of Sciences of the USSR and the Council of People’s Commissars of the USSR allocated funds for the purchase of three articles by the Czechoslovak scientist B. Hrozny, with description of decipherment of Harappan inscriptions. This decipherment would provide the key to understanding the sense of the inscriptions and postulating “correct” conclusions. World Oriental studies did not accept the conclusions of B. Hrozny, but in the USSR his work found active support. It was the active introduction into the scientific circulation of these excavations in the Indus Valley that led to the final inclusion of India and China in the sphere of research on the history of the Ancient Orient. Interest in the conclusions of Hrozny was largely fueled by the independence of India (1947) and the proclamation of the republic (1950). In this regard, V. V. Struve is making a decisive attempt, based on the secondary interpretation of the excavations’ data of J. Marshall and E. Mackay, as well as a critical analysis of B. Hrozny’s approach to decipherment of Harappan inscriptions, to reconstruct the social type of the Harappan civilization, equalizing it typologically with the already known societies of the Ancient Orient. Struve’s conclusions are not based on the interpretation of the sources themselves, but on typological comparisons, that is, on conclusions made earlier about civilizations of the Middle East on the basis of the “correct” — class — approach, which in themselves were largely erroneous. By the mid-1950s the rhetoric of works on the history of the Harappan civilization is significantly softened. The main driver of interest in Soviet oriental studies of the 1920s — 1950s to the history of the Harappan civilization were changes in the situation in the world before and after World War II. Soviet orientalists created their own Harappa as an ideal ancient society, associating it in certain aspects with the USSR.
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Sturdy, David. "Pierre-Jean-Baptiste Chomel (1671–1740): A Case Study in Problems Relating to the Social Status of Scientists in the Early Modern Period." British Journal for the History of Science 19, no. 3 (November 1986): 301–22. http://dx.doi.org/10.1017/s0007087400023293.
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Consider this statement: the practice of science influences and is influenced by the civilization within which it occurs. Or again: scientists do not pursue their activities in a political or social void; like other people, they aspire to make their way in the world by responding to the values and social mechanisms of their day. Set in such simple terms, each statement probably would receive the assent of most scholars interested in the history of science. But there is need for debate on the nature and extent of the interaction between scientific activity and the civilization which incorporates it, as there is on the relations of scientists to the society within which they live. This essay seeks to make a contribution mainly to the second of these topics by taking a French scientist and academician of the eighteenth century and studying him and his family in the light of certain questions. At the end there will be a discussion relating those questions or themes to the wider debate. There is an associated purpose to the exercise: to present an account of the social origins and formation of Pierre-Jean-Baptiste Chomel (botanist, physician and member of the Academic des Sciences) which will augment our knowledge of this particular savant.
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Chekalenko, L. "Public History: a New Discovery or a Forgotten Antiquity?" Problems of World History, no. 14 (June 10, 2021): 164–78. http://dx.doi.org/10.46869/2707-6776-2021-14-7.
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To answer the question of what is public history, let's turn to its origins. The emergence of academic history in the nineteenth century, now called official, was associated with the separation of history from other fields of knowledge. At that time, it was believed that without a professional historical education, it was impossible to be an erudite and intelligent person, and to tell the past objectively and truthfully. Otherwise, these stories would resemble myths and fairy tales.
Over time, history gradually became a scientific discipline, as well as an ideological science, as its primary task during the rapid kaleidoscope of changes in various political regimes was to educate ideologically savvy professionals for state-building. Thus, historical science was formed during the creation of nation-states and affirmed the national identity of different social and ethnic groups that formed one nation. What prompted recent history to approach man as the object of study? In our opinion, interest in man - a phenomenon of any civilization has existed since Hellenic times, and in the era of authoritarianism and totalitarianism has been replaced by interest in power and strength. Such a change, unfortunately, led to the tragic consequences of the First and Second World Wars.
The disproportionately heavy burden of the tragedies of the Second World War and the emergence of new threats to world security in the bipolar period forced two opposing ideological camps to understand the need for dialogue, finding common ground and finding consensus in peace building. The Helsinki process began, and cooperation between the United States and the Soviet Union deepened in strategic areas: space and high technology. Security levers have been strengthened, and a regional security structure, the Conference on Security and Co-operation in Europe (OSCE / OSCE), has been established in the European dimension.
Civilizational exchange contributed to the growth of education of the population, the deepening of the intellectual component of society. At the center of the state and history was an intelligent man – Homo Sapiens, who felt his significance for the world, history and the future. World wars have forced historians to rethink the meaning of life, its fragility and vulnerability. And the deep political, economic, and social world crisis of the 1970s drew the attention of historical science to the person. Oral history, new social history, public history, etc. appeared. The philosophical and social sciences began to study individual social groups – women's society, religious communities, working and student youth, etc. With the growth of interest in the person, the interest in history as it is, without ornaments and artificial exaggerations, the history of ordinary people and places, increased.
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D'Ambrosio, Ubiratan. "Mathematics and Peace: A Reflection on the Basis of Western Civilization." Leonardo 34, no. 4 (August 2001): 327–32. http://dx.doi.org/10.1162/00240940152549267.
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This essay considers the relationship between science and mathematics and the social order that they both rely upon and reinforce. A peaceful and egalitarian world, the author argues, will require instilling a sense of responsibility in those who work with mathematics for the uses society makes of their efforts. Such an understanding of their social responsibilities would also require mathematicians to become more sensitive to history and to the social and psychological dynamics of the presentation of knowledge.
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Prus, Robert. "Poetic Expression and Human Enacted Realities: Plato and Aristotle Engage Pragmatist Motifs in Greek Fictional Representations." Qualitative Sociology Review 5, no. 1 (April 30, 2009): 3–27. http://dx.doi.org/10.18778/1733-8077.5.1.01.
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Poetic expressions may seem somewhat removed from a pragmatist social science, but the history of the development of Western civilization is such that the (knowingly) fictionalized renderings of human life-worlds that were developed in the classical Greek era (c700-300BCE) appear to have contributed consequentially to a scholarly emphasis on the ways in which people engage the world. Clearly, poetic writings constitute but one aspect of early Greek thought and are best appreciated within the context of other developments in that era, most notably those taking shape in the realms of philosophy, religion, rhetoric, politics, history, and education. These poetic materials (a) attest to views of the human condition that are central to a pragmatist philosophy (and social science) and (b) represent the foundational basis for subsequent developments in literary criticism (including theory and methods pertaining to the representation of human enacted realities in dramaturgical presentations). Thus, while not reducing social theory to poetic representation, this statement considers the relevance of early Greek poetics for the development of social theory pertaining to humanly enacted realities.
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Unschuld, Paul U. "Plausibility or Truth? An Essay on Medicine and World View." Science in Context 8, no. 1 (1995): 9–30. http://dx.doi.org/10.1017/s0269889700001873.
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The ArgumentThis paper introduces the notion of plausibility as a decisive condition for the acceptance by groups in society of fundamental ideas concerning the nature of illness.Plausibility, it is argued, helps to explain both transition from one system of fundamental ideas to another in history, and coexistence of different such systems in a single civilization. Hence this paper challenges an interpretation of medicine prevalent, especially in medical anthropology, since the 1940s, when Erwin Ackerknecht introduced the idea of medicine as an integrated aspect of a society's or community's culture.Because early research focused on small-scale communities where a majority, if not all, of the members adhered to one world view and experienced one and the same existential environment, medicine came to be identified as a cultural system representative of entire communities and, later, societies. Hence we speak of Chinese medicine as if there were one system of therapeutic ideas and practices representative of China as a whole. The fact is that even though medicine is indeed a cultural system, it is representative only of the culture developed by people sharing identical environments and experiences. That is, if within one civilization different groups coexist in different existential realities entailing different notions of what causes crisis and how to maintain harmony, then these groups will believe in different systems of ideas concerning the generation, treatment, and prevention of illness. Such systems of ideas are therefore always metaphorical reflections of a real social environment or ideas are therefore always metaphorical reflections of a real social environment or of one aspired to.It is not truth(Wahrheit) that leads to an acceptance of basic therapeutic ideas but plausibility (Wahrschein).
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Nasirova, N. M. "Experience in formation of sociological approaches to social management in France." Alma mater. Vestnik Vysshey Shkoly, no. 2 (February 2021): 83–88. http://dx.doi.org/10.20339/am.02-21.083.
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Examined is the problem of sociological approaches to the management system of France, relevant in view of the increasing complexity of modern social development. Therefore, it was necessary to consider the role of France, as one of the leading countries in the world, which made a significant contribution to the development of both European and global civilization, in the development of social thought, including sociological one. In studying the issue of the application of sociological approaches in the management of society, the system method was used. It was determined that a feature of the contribution of French sociologists was the diversity of approaches and directions in the development of sociological ideas and their practical orientation. Leading experts actively participated here in political processes, showed their attitude to the most “hot” social events in the field of religion, law, morality, politics. In addition, there was a process of active integration of sociology with related sciences, such as linguistics, economics, ethnography, law, history, etc.
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Fatonah, Fatonah, Ismail Ismail, Teguh Adimarta, Mar’atun Sholiha, Rafik Darmansyah, Fardinal Fardinal, Yanfaunnas Yanfaunnas, Bimo Tunggal Prastetyo, and Risatri Gusmahansyah. "The Contribution Of The Philosophy Of Science In Research Science And Social Life." Dinasti International Journal of Management Science 4, no. 1 (September 22, 2022): 19–38. http://dx.doi.org/10.31933/dijms.v4i1.1401.
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This article reviews the Contribution of the Philosophy of Science in Scientific Research and Social Life, which is a form of qualitative research and literature study or Philosophy of Science library research. The results of this literature review article show that: (1) History records that philosophy has bridged the change from mythcentric to logocentric, the change from thinking patterns based on myth and superstition to thinking patterns based on science (logos). This change in mindset has proven to have far-reaching implications for civilization. Nature and its phenomena that were previously feared are then studied, researched, and even exploited. From these investigations of natural phenomena, various theories and scientific findings were found that explain the changes and phenomena that occur, both in the universe (macrocosm) and in the human world (microcosm). (2) The influence of knowledge in the course of philosophical life from century to century, from myth, anthropos, and then to theos (theology/dogma) and changed to logos. That is the journey of the philosophy of knowledge to become a philosophy of science which later gave birth to the sciences of astronomy, cosmology, physics, chemistry, and so on. Meanwhile, from the investigation of the human microcosm, the sciences of biology, psychology, sociology, and so on have developed. Over time, these sciences have developed to become more specialized and increasingly produce technologies that have a direct and broad impact on civilization and human life. (3) The philosophy of science itself contributes to scientific inquiry and in human life, especially These sciences then develop into more specialized and increasingly produce technologies that have a direct and broad impact on civilization and human life. (3) The philosophy of science itself contributes to scientific inquiry and in human life, especiallyknowledge in the form of deductive reasoning related to empirical and positivist (qualitative) and inductive reasoning with rationalism, constructivist and critical (qualitative). Although rationally science compiles its knowledge consistently and cumulatively, empirically science separates knowledge that is in accordance with facts and that which is not. Therefore, before being empirically verified, all rational explanations put forward are only hypothetical. (4) In addition, the philosophy of science has also substantially, methodically and relevantly provided a new paradigm in scientific research as well as for human life, namely; Positivism Paradigm, Constructivist Paradigm, and Critical Paradigm. These three paradigms are very important for a researcher who will compose a scientific work, be it a thesis, thesis or dissertation or other scientific paper.
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Sousa, Lisa, and Allison Caplan. "Introduction: Knowledge of Birds and Feathers in the Ancient and Colonial Mesoamerican World." Ethnohistory 67, no. 3 (July 1, 2020): 345–54. http://dx.doi.org/10.1215/00141801-8266361.
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Abstract Birds and their feathers have long occupied a unique place in the social, cultural, and intellectual life of the Americas. This was particularly so in Mesoamerica, where ancient civilizations and colonial societies developed extensive knowledge of birds, their behaviors and habitats, and their vibrant plumage. This special issue brings together scholars from a variety of disciplines, including art history, history, and biology, to promote discussion among the arts, social sciences, and natural sciences on the role of birds and feathers in Mesoamerica. This introductory essay first provides a discussion of the major trends in the scholarship on birds and feathers in ancient and colonial Mesoamerica. It then highlights the contributions of the articles in the special issue to our understanding of the multifaceted roles that both symbolic and real birds and their feathers played in indigenous and transatlantic knowledge systems and societies.
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Tolstykh, N. N. "Foreword by the Editor." Social Psychology and Society 13, no. 2 (2022): 5–9. http://dx.doi.org/10.17759/sps.2022130201.
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A special issue of the journal “Culture and Social Psychology” is presented by the articles reflecting a wide range of problems: from analyzing hypotheses about the role of syntax in the cultural development of proto-sapiens to studying cross-cultural features of the attitude of the Internet users in Russia, the USA and Japan to the economy in the context of the COVID-19 pandemic. This testifies to the important role of the socio-psychological approach in the study of both the history of the development of human civilization and diversity of cultures in the modern world
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MEKKAS, Malika. "THE HISTORICAL METHOD AND ITS APPLICATIONS IN ARCHAEOLOGICAL STUDIES." International Journal of Humanities and Educational Research 03, no. 03 (June 1, 2021): 74–79. http://dx.doi.org/10.47832/2757-5403.3-3.8.
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The historical method is a return to pastby collecting evidence ,evaluating it, then scrutinizing it and finallly composing it, so thatthe facts are presented first in a correct presentation in their meaning and in their composition, and until then a conclusion is reached at a group of conclusions with correct scientific evidence. Archeology is very important in historical research, as it is the winess to past ages, and the extent to which ancient civillization and islamic civilization have reached in terms of progress and advancement in all areas of life, as well as they benefit the researcher in history in identifying the degree of professional mastery reached by muslim a rtists in different eras, as archaeologists look to know how civilizations developed, and to know the place and time in wich this development occured, as well as looking into the causes of the changes that made people in the ancient world stop hunting and turn to agreculture, and from researchers are those who research the emergence and development and even the extinction of ancient cities and the economic, social and religious life of these people, such as the maya civilization and others, and in order for archaeologists to achieve these and other goals, they must have scientific research methods and technique, and because archeology it is considred one of the branches of the human sciences as it depends on the basic curricula of the human science in its theoretical part it is based on the analytical, descriptive and historical approach . How do archaeologists apply the historical method in their research and archaeological studies ?.
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Просандеева, Наталья Васильевна. "HUMANITARIAN KNOWLEDGE ABOUT THE PHENOMENON OF ISLAM." Вестник Тверского государственного университета. Серия: Философия, no. 4(54) (December 10, 2020): 197–202. http://dx.doi.org/10.26456/vtphilos/2020.4.197.
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Автор убежден в том, что ислам как целостный феномен требует серьезных междисциплинарных исследований комплекса гуманитарных и социальных наук: истории, антропологии, культурологии, политологии, социолингвистики, психологии. Это объясняется спецификой ислама как особой религиозной, социальной и политической системы. Только знание основ исламской культуры и цивилизации, а также ее современного состояния дает возможность объективно судить об исламском экстремизме и инструментах борьбы с ним. Необходимо хорошо понимать этот культурный и социальный мир. The author is convinced that Islam as an integral phenomenon requires serious interdisciplinary research of the complex of humanities and social sciences: history, anthropology, cultural studies, political science, sociolinguistics, psychology. This is due to the specifics of Islam as a special religious, social and political system. Only knowledge of the basics of Islamic culture and civilization, as well as its current state, makes it possible to objectively judge Islamic extremism and the tools to combat it. This cultural and social world must be well understood.
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Seifert, Wolfgang. "A Perspective for Japan: Fukuzawa Yukichi’s “Theory of Civilization”, 1875." HISTORICKÁ SOCIOLOGIE 13, no. 2 (November 29, 2021): 47–66. http://dx.doi.org/10.14712/23363525.2021.17.
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This paper discusses the thought of Fukuzawa Yukichi, probably the most influential Japanese intellectual of the late nineteenth century, with particular reference to his attempt to develop a theory of civilization. For him, the civilizational approach was a framework for reflection on Japan’s situation in the world after the great changes of the 1850s and 1860s. He saw the preservation of national independence and the reform of Japanese society as primary goals, but they necessitated extensive learning from the experience and achievements of more advanced societies, especially those of Western Europe and the United States. However, he did not advocate a purely imitative Westernization. Japan’s distinctive identity and autonomous international stance were to be maintained. To clarify the reasons for transforming Japan in light of Western models without capitulating to them, he outlined an evolutionary conception of social change, understood in terms of an advance towards civilization. That kind of progress was not only a matter of technical and organizational development; it also involved the mobilization of whole peoples. On this basis, Fukuzawa articulated a more democratic vision of Japan’s future than the road subsequently taken by the Meiji government.
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Danilov, Alexander N. "The mystery of development: An unenchanted future." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 4 (2021): 598–606. http://dx.doi.org/10.21638/spbu17.2021.402.
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The article examines the actual problems of civilizational development and the mechanisms for the emergence of a new world. The process of civilizational development is complex, dynamic, and multivariate. The consumer society, which dominates the world today, is often considered as the only possible perspective of modern civilization, and its ideals and values are presented as a role model. It is assumed that the value attitudes of this kind of society have a number of advantages over all other social and cultural types of organization of social life and offer endless opportunities for economic development for those regions that accept them. The problems that arise in the course of implementing the consumer society’s value attitudes are becoming more and more obvious today. The only question is, are these problems transient difficulties in the transformation of this type of society in order to triumph on a global scale, or do they indicate its historical limitations and by no means the unconditional continuity of its value orientations? The latter issue is all the more important for societies where this type of organization of socio-economic and cultural life is not organic and where other prospects for the development of civilization are possible. In the conditions of global instability, we can observe arising connections and interactions that establish some kind of new integrity. Here, from a methodological point of view, it is important to define the positions from which we can consider this integrity. The mechanism itself and the motives for choosing a new one, the role of the clash of cultures in this action, the conflict of values, the emergence and rooting of new life meanings merit attention. Therefore, it is important to identify some general development trends to understand how our future is born and what history will choose this time.
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Ahangar, Mohammad Esmail Esmaili. "Evaluation of Scientific Thinking of Zakaria Razi about the World of Natural and Cosmology." Asian Social Science 12, no. 7 (June 21, 2016): 88. http://dx.doi.org/10.5539/ass.v12n7p88.
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<p>In the fourth and fifth century of AH (tenth and eleventh. m) all science, especially natural science and cosmology were interest to people particular to scientists. These centuries was in a row of the best periods of prosperity, science and culture and became famous in the history and civilization of "the golden age of Islamic Iran". As a result, new scientific findings add to the scientific achievements of the past and also influenced the minds of scientists in the later centuries. Razi had a big contribution in the development of philosophy and natural sciences at the beginning of the fourth century AH equal to the tenth century AD and achieve the highest degrees in their time in various fields. Razi raised the opinion of the ancient alchemy of Khamse, and also transformed elixir to chemistry. And was founded the core of chemistry and give chemistry to the medicine. among what was written in the third to seventh century of AD about race (the ninth to the thirteenth century), we find many cases that all of them express his accurate method in the clinical experimental method. Razi not only experiences in medicine but also knew tests as essential topics in the natural sciences. Human scientific past was known by thoughts of scientists such as Razi and their theories are the cornerstone of philosophers thinking of recent history. Therefore, this article seeks to examine the scientific thinking of Razi about the world of nature and cosmology. For this purpose, the method of library and tools of notes taking was used.</p>
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Gissis, Snait B. "Visualizing "Race" in the Eighteenth Century." Historical Studies in the Natural Sciences 41, no. 1 (2011): 41–103. http://dx.doi.org/10.1525/hsns.2011.41.1.41.
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This paper looks at the conditions of the emergence of "race" as a new scientific category during the eighteenth century, arguing that two modes of discourse and visualization played a significant role: that on society, civility, and civilization——as found principally in the travel literature——and that on nature, as found in natural history writings, especially in botanical classifications. The European colonizing enterprise had resulted in an extensive flow of new objects at every level. Visual representations of these new objects circulated in the European cultural world and were transferred and transformed within travelogue and natural history writings. The nature, boundaries, and potentialities of humankind were discussed in this exchange within the conceptual grid of classifications and their visual representations. Over the course of the century the discourse on society, civility, and civilization collapsed into the discourse on nature. Humans became classified and visually represented along the same lines as flora, according to similar assumptions about visible features. Concurrently, these visible features were related necessarily to bundles of social, civilized, and cognitive characteristics taken from the discourse on society, civility, civilization, as found in the contemporaneous travelogue.
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Kirillova, Natalia B. "New concepts of media science in the sociocultural system of the information civilization." Perspectives of Science and Education 54, no. 6 (December 31, 2021): 10–22. http://dx.doi.org/10.32744/pse.2021.6.1.
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The object of analysis in this article is the integration process of a number of humanities studying the media sphere of the information age. A new synthetic science of the globalized world is formed through integration – mediology, which studies different directions of human spiritual life in the digital revolution. Since the study is interdisciplinary in nature, the methodological basis for the analysis is a conceptual-systemic approach, which makes it possible to use both general scientific and cultural-historical, social-analytical, and contextual-competence research methods. The study is based on the analysis of different approaches of foreign and Russian scientists (philosophers, cultural experts, sociologists, teachers) to the problems of media science in its historical context and modern status. The main research result is the proof that global transformations of the era in the humanities and, accordingly, in the education system have led to new research objects: the theory and history of media culture, media philosophy and media policy, media pedagogy, and media management. The author comes to the conclusion that over the past quarter-century, a new complex media science has developed in the humanitarian sphere, the theory of which is significantly ahead of educational practice, which still has many problem areas in media pedagogy as a factor of forming a citizen of the globalized world.
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Olechowska, Agnieszka. "The work of Professor Edyta Gruszczyk-Kolczyńska – care for small children and the quality of preschool education." Problemy Opiekuńczo-Wychowawcze 622, no. 7 (September 30, 2023): 10–16. http://dx.doi.org/10.5604/01.3001.0053.9176.
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During the next turn of civilization, in the face of social, political, ecological and technological dilemmas, the upbringing and education of new generations should once again be at the forefront of the concern and attention of the family, state and educational institutions. After all, the quality, manner and scope of actions taken towards young children today will determine the way and quality of our world functioning in the future. The article presents the unique event of awarding Professor Edyta Gruszczyk-Kolczyńska, Ph.D., with the first Medal of Maria Grzegorzewska in the new century of the history of the Maria Grzegorzewska University, for exceptional merits resulting from the Professor's concern for the high quality of pre-school education.
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Braslavskiy, Ruslan. "Anthony Giddens and civilizational analysis: modernity between reflexivity and culture." Sotsiologicheskoe Obozrenie / Russian Sociological Review 22, no. 1 (2023): 147–74. http://dx.doi.org/10.17323/1728-192x-2023-1-147-174.
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Based on the critical reconstruction of the diagnosis of modernity by A. Giddens, the article traces the logic of the transition from the institutional to the civilizational approach in the sociological discourse of “modernity”. The analysis focuses on the problem of the relationship between culture and reflexivity. In Giddens’ theory of radical modernity, reflexivity is opposed to culture, which is identified with tradition. According to the theory of multiple modernities that are genetically related to the sociological paradigm of civilizational analysis, tradition and reflexivity are correlated as two aspects of culture characterized by aspirations, on the one hand, to the reproduction of interpretive foundations that set a general context of meaning, and, on the other, to trans-contextual breakthroughs that open up new horizons of meaning. Both tendencies are in irreparable tension between themselves and are mediated in the capacity of culture to rationalization, during which the self-articulation of culture turns into its self-problematization. The combination of rationality with reflexivity leads to cultural innovation and interpretative shifts and, at least, potentially to new cultural crystallizations, allowing higher levels of self-problematization (J. P. Arnason). In different cultural and historical patterns, the ability to rationalize receives an uneven and specific development. Modernity is a “distinct civilization” (S. N. Eisenstadt), in which the tendencies of culture towards self-articulation in conflicting directions and towards self-problematization reach a level unprecedented in human history, giving rise to multiple configurations of social life intertwined with relatively autonomous dynamics of power and wealth. Although Giddens did not make a “civilizational turn” in his work, his institutional analysis of modernity closed with his formulating the problem of conjugation of culture and power, which is key for the civilizational approach in sociology. However, the same problematic also marked the limit of understanding modernity in Giddens’ theory; he recognized the incomprehensibility of the social world in which reflexivity was institutionalized. His further path was a one of utopian modeling and political implementation of the future post-modern world, rather than a one of scientific analysis of modernity.
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Budanova, Vera. "Homo Barbaricus in the “Imaginary Frontier” between Barbarity and Civilization." ISTORIYA 14, no. 1 (123) (2023): 0. http://dx.doi.org/10.18254/s207987840024226-7.
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The article considers the peculiarities of the ethno-social model of human behavior in the historical context of transition from one state to another. Based on the Greek and Roman and early medieval narrative tradition, the frontier is interpreted as a mental phenomenon, as a boundary of the exit from the state of barbarism. It is shown how homo barbaricus, being in a borderline situation, in frontier conditions, marks the limit of barbarism and the beginning of civilization. It is noted that the barbaric existence of man is in the state between paradoxical and contradictory. The article presents the dynamics of transformation of barbaric “frontier status” of Alarich and Stilicho in their struggle for recognition and claim to significance in the civilized Greek and Roman Mediterranean world.
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Musek, Janek. "Values Related to the Religious Adherence." Psihologijske teme 26, no. 2 (2017): 451–80. http://dx.doi.org/10.31820/pt.26.2.10.
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The religions and their value systems play a crucial role in the history of human civilization. In the past and in the recent time, the value-based religious differences substantially contribute to the societal conflicts. Thus, the research of the values related to the religious orientation is an important task of psychology and other social sciences. This study is aimed to obtain a more complete insight into the differences in the value orientations between the adherents of the seven major religions in the world: Buddhist, Hindu, Jewish, Muslim, Christian Orthodox, Christian Protestant and Christian Catholic. The results clearly demonstrated, (1st), the essential association of the religious or non-religious beliefs with the values, value priorities and value orientations and, (2nd), the substantial differences between religious or non-religious groups in the value systems. These differences are very probably related to the globally observed distinctions between secularism and fundamentalism and underlying ideological and educational doctrines.
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Huzain, Muh. "Pengaruh Peradaban Islam Terhadap Dunia Barat." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 355–77. http://dx.doi.org/10.47945/tasamuh.v10i2.77.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Huzain, Muh. "PENGARUH PERADABAN ISLAM TERHADAP DUNIA BARAT." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 355–77. http://dx.doi.org/10.32489/tasamuh.41.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the West could not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then the rise of the West in the era of renaissance in the 14-16th century. This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Molodiakov, Vassili. "“Invited by the Mighty Powers to Watch the Spectacle in Awe”: a Political Portrait of Valery Bryusov." Almanac “Essays on Conservatism” 2 (August 15, 2023): 77–119. http://dx.doi.org/10.24030/24092517-2023-0-2-77-119.
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The article gives a detailed outline of the evolution of political and geopolitical views of Valery Bryusov (1873–1924), one of the greatest fi gures of Russian Silver Age. An innovator and rebel in literature, Bryusov, despite his rejection of many political and social realities of Russian life, invariably remained a patriot having a clear understanding of Russia's national interests. Having received a professional education in history and keeping up with world politics from his very youth, Bryusov became one of the most “political” poets of his era infl uenced by his favorite poet Fyodor Tyutchev. The article examines Bryusov's activity as a political analyst and publicist, his attitude to the Russian-Japanese war of 1904–1905, the revolutionary turmoil of 1905–1907, the confl ict of European civilization with the non-European world, the First World War and the February Revolution in Russia. The author analyzes Bryusov's attitude to the Bolshevik coup and his relations with the new government. The author assumes that Bryusov's political works should be republished.
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van der Linden, Marcel. "Global Labor History and “the Modern World-System”: Thoughts at the Twenty-Fifth Anniversary of the Fernand Braudel Center." International Review of Social History 46, no. 3 (November 26, 2001): 423–59. http://dx.doi.org/10.1017/s0020859001000268.
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I regard the work of the past 20 years and of some years to come as the work of clearing the underbrush, so that we may build a more useful framework for social science.Immanuel Wallerstein (1996)In September 1976, the Fernand Braudel Center for the Study of Economies, Historical Systems, and Civilizations opened its doors at the State University of New York - Binghamton. The new institution made a flying start. After three months it presented its “Proposed Research Programs” in a substantial booklet. In the summer of 1977, the first issue of its journal, Review, came out. That same year, a section on the “Political Economy of World-Systems” (PEWS), inspired by the Braudel Center, was established within the American Sociological Association. The PEWS section has held annual conferences and published their proceedings ever since. Since 1979, the Center, together with the Maison des sciences de l'homme of Paris, has sponsored a book series called “Studies in Modern Capitalism”, published by Cambridge University Press.
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Young, Mary M., and Susan J. Henders. "‘Other Diplomacies’ and World Order: Historical Insights from Canadian–Asian Relations." Hague Journal of Diplomacy 11, no. 4 (September 27, 2016): 351–82. http://dx.doi.org/10.1163/1871191x-12341352.
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This article examines the diplomatic practices of non-state actors in the history of Canadian–Eastern Asian relations in order to theorize and show empirically how diplomacies make and can transform world orders. Analysing examples of trans-Pacific missionary, commercial and labour interactions from the late eighteenth century to the Second World War, the article points to how the diplomatic practices of non-state actors, often in everyday circumstances, enacted Canadian–Asian relations. They, in turn, constituted and challenged the hierarchical social relations of the European imperial world order that was linked with race, class, gender, civilization and culture — hierarchies that conditioned patterns of thought and action, in that order. The analysis uses and further develops the concept of ‘other diplomacies’, as introduced by Beier and Wylie, to highlight the centrality to world orders of practices that have a diplomatic character, even when the actors involved do not represent states.
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Lim 林宗台, Jongtae. "Joseph Needham in Korea, and Korea’s Position in the History of East Asian Science." East Asian Science, Technology and Society 14, no. 2 (April 27, 2020): 393–401. http://dx.doi.org/10.1215/18752160-8539397.
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Abstract As they were in other East Asian countries, Joseph Needham and his monumental works were warmly received by Korean historians of science in the late twentieth century. Korean historians appreciated both Needham’s pioneering research on the history of Chinese science and his praise of Korea’s contribution to East Asian scientific tradition, as expressed, for example, in the addenda to volume 3 of Science and Civilisation in China. But the Koreans’ praise of Needham was not unqualified. Needham’s largely favorable remarks on Korean science invited criticism from several prominent Korean historians who noted many factual errors, particularly relating to Korea’s priority over China in several technological inventions. They regarded those errors as indicative of Needham’s deep-rooted historiographical bias, his view of Korea as a mere tributary of China’s scientific tradition. But the Koreans’ criticism of Needham ironically shows that they agreed with the central tenets of Needham’s methodology of crediting scientific achievements to different civilizations, whereby to measure China’s contribution to what Needham termed “universal modern science.” The Koreans only scaled down the scope of comparison from the world of civilizations to a smaller region called East Asia, whereby to compare Korea’s share with that of China. This article thus takes the Korean criticism of Needham as an illuminating case, which invites us to think over a less explored issue in the history of East Asian science: how to write a balanced history of science in a region that is characterized by a stark disparity in power, resources, and achievements between China and its smaller neighbors.
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Reynolds, Justin. "From Christian anti-imperialism to postcolonial Christianity: M. M. Thomas and the ecumenical theology of communism in the 1940s and 1950s." Journal of Global History 13, no. 2 (June 21, 2018): 230–51. http://dx.doi.org/10.1017/s1740022818000062.
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AbstractThis article uses the early thought and career of the Indian Mar Thoma Christian and Marxian theologian M. M. Thomas to investigate the connections between ecumenism’s theology of communism and its engagements with anti-colonial politics and decolonization in the 1940s and 1950s. The article situates Thomas’ efforts to reconcile Marxian doctrine with Christian faith within the movement’s institutional practices for combating the entropic effects of modern secular civilization and Cold War polarization. Tracing Thomas’ ascent from Christian Marxist youth circles in south India to leadership positions in the World Student Christian Federation and the World Council of Churches, the article highlights the central role of his theology in establishing ‘revolutionary’ postcolonial social transformation as the object of Christian global governance in the post-war era.
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Roberts, David. "Crowds, cancer, clones." Thesis Eleven 142, no. 1 (August 24, 2017): 44–55. http://dx.doi.org/10.1177/0725513617727896.
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Houellebecq’s critical reading of Huxley’s Brave New World in his novel Atomised takes Canetti’s novel Auto da Fe as its template. Houellebecq takes from Canetti the structuring contrast of antithetical brothers and shares his diagnosis of the crisis of Western individualism. Both writers identify the sickness at the heart of Western civilization that presages its coming end as the egotism of the monadic individual, enclosed in a private world of fears and desires. The role of the crowd in Canetti’s novel as the Other of the fallen world of self-interest is taken in Houellebecq by the posthuman vision of social unity beyond division realized through cloning.
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Kolesnichenko, Sergii. "Communications Revolution: from Civilizational Phenomenon to Science Communication Perspectives." Studia Warmińskie 60 (December 21, 2023): 71–82. http://dx.doi.org/10.31648/sw.9564.
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In the study, it was possible to carry out an overview of modern theories of communications revolutions and demonstrate their importance in transforming the foundations of the development of the corresponding social architecture, social institutions, including science, etc. In this analysis, we used the methodological approaches of the philosophy of history, communicative philosophy, social and political philosophy, and the philosophy of science. At the same time, the revolutionary scale of changes and the depth of their impact on society lead to the fact that humanity is forced to abandon the naive-romantic attitude to science (to rationalism as such), which was characteristic of the world at the beginning of the 20th century when it seemed that science was able to overcome all troubles and mistakes of both the physical and social world. That is why the current task of philosophy remains the study of the phenomenon of modern science as a communicative phenomenon of the dynamic 21st century. Industry 4.0 is a heuristic methodological framework for understanding the perspectives of civilizational shifts and re-configuration of communicative processes in science communication, taking into account the approaches of technical and public deliberation. We tended to demonstrate the profound polemical nature of the understanding of the revolutionary nature of social changes and the presence of a wide range of typologies of revolutions (scientific, industrial, communications ones).
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Barrow, Clyde W. "The Diversionary Thesis and the Dialectic of Imperialism: Charles A. Beard's Theory of American Foreign Policy Revisited." Studies in American Political Development 11, no. 2 (1997): 248–91. http://dx.doi.org/10.1017/s0898588x00001668.
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In 1916, Charles A. Beard was denouncing Germany as “a danger to civilization” and calling for American participation in World War I on the side of the Entente Allies. Like John Dewey and other social-democrats, Beard saw the Great War as an opportunity to advance the interests of the European working class by breaking “the union of the Hohenzollern military caste and the German masses whose radical leaders are Social Democrats”. Even after the Versailles Treaty, Beard continued to embrace the Wilsonian theme that the Great War had been fought to make the world safe for democracy. However, by the mid–1980s, he was staunchly opposed to war with Germany and Japan, had come to embrace the revisionist history of World War I, and even testified before Congress against the Lend-Lease Act. Thus, intellectual historians agree that somewhere between the end of World War I and the 1930s, Beard shifted from internationalism to isolationism and, indeed, a few critics have referred to him as a pacifist in his later years. Within the umbrella of this consensus, debates among biographers, intellectual and diplomatic historians, have come to center largely on identifying the timing and the reasons for Beard's “conversion” to isolationism. Not coincidentally, during the 1960s and 1970s, Beard's writings on foreign policy and diplomatic history enjoyed a resurgence among many on the New Left who were constructing their own revisionist history critical of America's political and military involvement in various Third World countries. Today, Beard's views are still cited in international relations and history textbooks as an example of isolationist theory in American foreign policy.
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MOUGEY, THOMAS. "Needham at the crossroads: history, politics and international science in wartime China (1942–1946)." British Journal for the History of Science 50, no. 1 (February 21, 2017): 83–109. http://dx.doi.org/10.1017/s0007087417000036.
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AbstractIn 1946, the British biochemist Joseph Needham returned from a four-year stay in China. Needham scholars have considered this visit as a revelatory period that paved the way for his famous book seriesScience and Civilization in China(SCC). Surprisingly, however, Needham's actual time in China has remained largely unstudied over the last seventy years. As director of the Sino-British Scientific Cooperation Office, Needham travelled throughout Free China to promote cooperation between British and Chinese scientists to contain the Japanese invasion during the Second World War. By rediscovering Needham's peregrinations, this paper re-examines the origins of his fascination for China. First, it contests the widely held idea that this Chinese episode is quite separate and different from Needham's first half-life as a leftist scientist. Second, it demonstrates how the political and philosophical commitments he inherited from the social relations of science movement, and his biochemical research, shaped his interest in China's past. Finally, this paper recounts these forgotten years to reveal their implications for his later pursuits as historian of science and as director of the natural-science division of UNESCO. It highlights how, while in China, Needham co-constituted the philosophical tenets of his scientific programme at UNESCO and the conceptual foundations of hisSCC.
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Gromyko, A. A. "GLOBALIZATION AND GLOBAL GOVERNANCE." MGIMO Review of International Relations, no. 5(32) (October 28, 2013): 16–23. http://dx.doi.org/10.24833/2071-8160-2013-5-32-16-23.
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Anatoly Andreevich Gromyko, a professor of the Moscow State University, a corresponding member of the Russian Academy of Sciences reflects in his article on the destinies of mankind and the most complex problems facing the world community at the early 21 century under globalization and increased demand in global governance. In his analysis the author concedes that after numerous pieces of research on various aspects of these two phenomena, there are still more questions than answers. He believes that globalization might become a force serving not only private interests of big corporations but also the common good of humanity. Since interdependence is the main feature of our world we should not fall prey to the ideal images of global governance because there is no one size fit all global governance. The article elaborates the three most pressing world problems:– the need in a new way of thinking about globalization. According to the author the problems of globalization must be approached with knowledge of history and acknowledgement of social justice;– the need in morally acceptable balance among unifying potential of globalization, unchained global market and the state as the last resort of its nation;– the need to make United Nations a platform, where political and social democracy should lay ground for global governance so craved for by the mankind. The author pays special attention to the dichotomy between the force of law and the law of force as well as to the prospects for the new democratic global order accommodating the sustainable development of human civilization.
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DALE, STEPHEN F. "“Silk Road, Cotton Road or . . . . Indo-Chinese Trade in Pre-European Times”." Modern Asian Studies 43, no. 1 (January 2009): 79–88. http://dx.doi.org/10.1017/s0026749x07003277.
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AbstractIndia and China were the most important producers of textiles in the world prior to the industrial revolution. However, whereas the Western historiography usually discusses Indian cotton and Chinese silk in connection with European imports, or with their sales in the Indian Ocean and the Middle East, cotton and silk were also exchanged between India and China. Indeed, Indian cotton and Chinese silk were probably the principal manufactured goods exchanged between these civilizations. Although Indian records are fragmentary, especially when compared with the voluminous Chinese sources, Indian cotton goods are known to have reached the Indianized states in Xinjiang in the early Common Era (CE), and may have been produced there, in Khotan and the neighbouring states, by the time that indigenous silk production was known to exist in India in the fourth and fifth centuries CE. Yet, while in later centuries large amounts of cotton cloth were produced in China while indigenous centres of silk production developed in India, exchanges of the finest types of cotton and silk cloth continued, usually driven by cultural and social factors in each civilization.
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Savelyev, Yuriy. "Dimensions and antinomies of modernization in the globalized world." Thesis Eleven 158, no. 1 (November 14, 2019): 81–95. http://dx.doi.org/10.1177/0725513619888678.
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Existing theoretical interpretations contend that modernization is a global but diverse and multidimensional process. Yet, a systematic analysis of multiple forms of modernity and modernization ‘is the major challenge to current social and political theory’ (Wagner). The paper aims at revealing limitations of current theoretical interpretations of modernization and demonstrating systematically essential features of modernity. I describe the crucial criteria of modernization and suggest an integrated approach within which the most influential theories are simultaneously applied as coherent explanations. Such a synergic application allows identifying concomitant dimensions of modernity and modernization. The proposed approach significantly differs from a prevailing theoretical discourse on modernity and modernization. It demonstrates universal features of modernization along with civilization variability and uniqueness of cultural programs, antinomic emancipation trends, permanence of change and innovations, increase of efficiency, competitiveness and the quality of life. All these dimensions relate to a set of consistent interpretations of a complex multi-effects phenomenon, which minimizes the existing conceptual contradictions. The elaborated model supports the notion of modernization as a continuous transition to novel forms of social order which respond to emerging challenges and global competition while an invariant criterion of modernization is the boost in the capabilities of people to make their choices.
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Cosgrove, Denis. "Inhabiting modern landscape." Archaeological Dialogues 4, no. 1 (May 1997): 23–28. http://dx.doi.org/10.1017/s1380203800000854.
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Archaeology, anthropology, human geography: three disciplines born out of a nineteenth-century imperative among Europeans to apply a coherent model of understanding (Wissen-schaft) to varied forms of social life within a differentiated physical world; three disciplines stretched between the epistemology and methods of the natural sciences (Naturwissenschaften) which promised certainty, and the hermeneutic reflexivity and critical doubt of the Humanities (Geisteswissenschaften) which promised self-knowledge. Each of these disciplines is today in crisis, and for the same reason. Europe as the place of authoritative knowledge, of civilization, has been decentred upon a post-colonial globe; the white, bourgeois European male has been dethroned as the sovereign subject of a universal and progressive history. Thus, the enlightened intellectual project represented by archaeology, anthropology and human geography, whose findings were unconsciously designed to secure the essentially ideological claims of liberal Europeans, are obliged to renegotiate their most fundamental assumptions and concepts (Gregory, 1993). The linguistic turn in the social sciences and humanities which has so ruthlessly exposed the context-bound nature of their scientific claims — what Ton Lemaire refers to as a critical awareness of their inescapable cultural and historical mediation — forces a recognition that their central conceptual terms, such as ‘culture’, ‘nature’, ‘society’, and ‘landscape’, are far from being neutral scientific objects, open to disinterested examination through the objective and authoritative eye of scholarship. They are intellectual constructions which need to be understood in their emergence and evolution across quite specific histories. Ton Lemaire seeks to sketch something of the history of landscape as such a socially and historically mediated idea: as a mode of representing relations between land and human life, which has played a decisive role in the development of archaeology as a formal discipline. On the foundation of this history he develops a critique of the social and environmental characteristics and consequences of modernity, and seeks to relocate archaeological study within a reformed project of sensitive contemporary ‘dwelling’ on earth.
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Rostovskaya, Tamara K., Alexander М. Egorychev, and Svyatoslav B. Gulyaev. "Museum as a Socio-cultural Institute for the Development of Man and Society." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 67 (2023): 202–15. http://dx.doi.org/10.37816/2073-9567-2023-67-202-215.
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The paper deals with issues related to the phenomenon of the museum as a socio-cultural institution for the development of man and society. We are talking about the analysis of the nature of collecting, the meanings and values that a person finds when it is necessary to determine the purpose of the existence of himself and his being world, as well as issues affecting the evolution of the birth, formation and development of the museum phenomenon in the human community, its role in the shaping of a reasonable, cultural and spiritual person. The most diverse samples of culture (paintings, sculptures, household items, etc.), created by creative artists, representatives of different national communities, carry a huge educational potential, stimulating the development of the mind, feelings and spiritual qualities of a person, introduce him to the world of beauty. In the aggregate with other social institutions of society (education, family, leisure, etc.), the world of museums constitutes the socio-cultural space of the human being's world, the existence of the whole society, which implements the function of not only preserving the ethical foundations of society, but also its development. The entire multi-thousand-year history of mankind carries in its historical memory the desire to understand the beauty of the surrounding world, to create and preserve such works of culture that may compete with nature itself in their beauty. This desire quite naturally gave rise to the cult of collecting beautiful samples of culture, preserving them and, ultimately, putting them on public display. This is how the birth, formation and development of the museum as a socio-cultural institute of world civilization took place. It is the museum as a social institution that carries a huge historical memory of the creator, intelligent, cultural and spiritual man.
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Paul, P. K., R. R. Sinha, A. Bhuimali, P. S. Aithal, and Ricardo Saavedra. "A Study on Emerging Methods and Ways in Agricultural Sciences: With Reference to Organic Farming." Asian Journal of Engineering and Applied Technology 9, no. 1 (May 5, 2020): 29–34. http://dx.doi.org/10.51983/ajeat-2020.9.1.1081.
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Agricultural Sciences is an Applied Science but has its touch with social science due to its nature. It uses various kinds of tools, techniques, procedure, methods, principles of science; that is responsible for the cultivation of plants, crops, vegetables, livestock as well as animals. Agriculture is dedicated to the sedentary human civilization and by this people can meet their food demand. As far as the history of agriculture it is noted that agriculture as a concept emerged thousands of years before about 105,000 years ago and regarding the nascent farmers, it was about 11,500 years ago. Initially, animals were not considered within this but gradually various animals such as pigs, sheep and cattle became part of agricultural sciences since 10, 000 years ago. Farming normally considered as the cultivation in a small area whereas Agriculture is treated for a large area with huge place and expenditure. In today’s context, about 11 regions of the world are cultivating commercially. Agriculture as an interdisciplinary field is concerned with various disciplines and subjects; and this trend is growing rapidly. There are diverse areas and emerging nomenclatures emerged in Agriculture viz. Chemical Agriculture, Green revolution & Agriculture, Genetic engineering-based Agriculture, Organic Agriculture /Farming, Corporate Agriculture /Farming, Vertical Farming /Agriculture, etc. This paper is theoretical and empirical in nature. It analyzed various aspects of agriculture with special reference to the aspects, features, role, and emergence of three emerging types of agriculture viz. Organic Agriculture.
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Gerasimova, Irina A. "A Perspective of the General Scientific Picture of the World: Collisions and Trends." Epistemology & Philosophy of Science 59, no. 3 (2022): 6–18. http://dx.doi.org/10.5840/eps202259335.
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The article discusses the problems of constructing a scientific picture of the world in a technogenic civilization at the stage of its globalization. The interdependence of science, technology and society generates a number of issues of a socio-humanitarian and, in particular, ideological nature. Interdisciplinary forms of organization of sciences contribute to the development of borderline methodologies. These methodologies integrate the achievements and problems of specific disciplines into a certain overall picture. The ambitions of this worldview include space (near, far), planetary nature with all geo – shells, as well as the biosphere, technosphere, sociosphere, anthroposphere. In the course of communicative interactions, scientists have developed methodological principles for constructing a picture of the world. These principles claim to be universal: integrity, consistency, coherence, structurality, evolution/involution, complexity, self-organization, human dimension. However, epistemic and communicative difficulties accompany the construction of a general scientific picture of the world. There are methodological, experimental, linguistic, cognitive barriers between disciplines. Also, the unevenness of their development is strong. Competition between disciplines and reductionist programs are often caused by social reasons – politicization, ideologization and commercialization of big science. Philosophy seeks to connect the idea of a scientific picture of the world with a change in self-consciousness and a person’s place in the world. The prospect of intellectual synthesis fluctuates between the transdisciplinary form of organization of collective scientific thinking and the ideological imperialism of individual philosophical and scientific programs.
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Nikiforov, Aleksandr L. "What kind of future is humanity facing?" Philosophy Journal 14, no. 3 (2021): 82–95. http://dx.doi.org/10.21146/2072-0726-2021-14-3-82-95.
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The article examines the scenarios for the future development of mankind presented by F. Fukuyama, the Club of Rome and transhumanists. It is shown that all these scenarios predict the future death of humanity. The question of how this can be avoided is discussed. It is noted that all the scenarios mentioned are Eurocentric: they extrapolate the current crisis of European civilization to all humanity. Indeed, the existence of European civilization is coming to an end, it decays and dies, infecting the whole world with the miasma of its decay. Now, a major question for Russian philosophers is how to protect Russia from the decay that Western Europe is currently experiencing. The author argues that in developing a project for the future of Russia, one should abandon liberal ideology and the capitalist mode of production, the main goal of which is to make profit. We need a new – collectivist – ideology, restriction of private property and market relations. The main task of Russian philosophy at the present time is the development of a new social project, the pursuit of which will give a high meaning to the life of the people of our country.
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EVKURAN, Mehmet, and Yusuf SAYIN. "What Does Salafism Promise to Us? -The Political Theology of Purification and Stability in a Chaotic World-." Kader 21, no. 3 (December 31, 2023): 910–29. http://dx.doi.org/10.18317/kaderdergi.1385261.
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Salafism, derived from the root of ‘Salaf’ in the sense of ‘the former’ as a word, means ‘the path of those who follow the footsteps of the former’ and refers to a kind of religious fanaticism or conservatism. Salafism, which expresses a strict and literal adherence to Islamic tenets and a return to the pure origins of religion in the Islamic tradition, is today used as a synonym for religious radicalism in fields such as Islamic Sciences, Political Science, and International Relations. With its traditional form; Salafism, which establishes itself through a stance against religious rationality and being pro-interpretation, represents a ‘return to the essence’ reaction against intra-religion pluralism and secularism. The Salafi paradigm, which advocates a return to the essence of religion, is also skeptical of the intellectual and artistic achievements and products of the Muslim civilization, and in this respect it represents an anti-cultural attitude. The damage done by the Salafist activist groups to the Islamic civilization and other cultures is concrete examples of this. This study concentrates on the causes that lead to the Salafist flare in modern times. The study analyzes which religious and social concerns it represents in the face of social change, modernization, and secularization. It examines the relationship between Salafism and Sunnism and highlights the misleading aspects of approaches that try to show it outside of Sunnism. Approaching the subject with an interdisciplinary approach, the study includes analyzes on the intersection of theology, political science, and international relations.
Conceptual analyzes of Salafism reveal the pre-Islamic roots of this concept. In fact, the need to attribute a past essence and manage the present, which is common in every society, appears in the Arabs as 'following the way of the ancestors'. Sanctifying the past breeds suspicion of innovations and differences. 'Islamic essentialism', represented by Salafism, advocates constancy against change, essentialism against pluralism, nass against reason, and following over apostasy. Since it adopts a strict dogmatic (nass) and literal attitude in religious matters, it considers theology, philosophy and Sufism to be a departure from religion. As for the imagination of history, it embraces the idea of deterioration, separation from the essence and decay.
In modern age, the Islamic world has faced a multifaceted crisis and collapse. Problems that started in the political field have expanded into the field of identity and values. Concerns about protecting identity, essence and faith have nourished Salafism as a radical conservatism.
In the Islamic world, where crises continue to increase, Salafism attracts attention as a type of thought, belief, lifestyle and action. However, instead of producing a livable alternative, it represents a reactive stance and advocates a minimal and harsh religious life. Otherwise its harsh approach towards culture and art expresses a nihilistic view towards Islamic civilization. There is a confusion regarding Salafism in the Sunni world. This confusion is historically and theologically related to the adoption of Salafism by Sunnism. However, the growing new Salafism rejects the elements that make up the existing Sunni identity. This is an ironic situation for Sunnism. The theological tension between Sunnism, based on the knowledge of theology, fıqh and Sufism, and strict nass-based Salafism continues.