By Dieter Senghaas
ISBN-10: 0203996550
ISBN-13: 9780203996553
ISBN-10: 0415262283
ISBN-13: 9780415262286
ISBN-10: 0415262291
ISBN-13: 9780415262293
Increasing upon, and fascinating with, the influential theories of Francis Fukuyama in any case of historical past and Samuel Huntington within the conflict of Civilisations, this e-book is an enormous, and debatable, contribution to those key modern debates. Dieter Senghaas examines essentially the most major political concerns we are facing this day: * How do societies focus on pluralization? * Can tolerance be a winning answer? * what's the function of 'culture' in fresh conflicts which were defined as culturally brought on? * and may twenty-first-century international politics sink into cultural conflicts on a biblical scale? Dieter Senghaas explores those questions in the context of the most non-Western cultural components chinese language political philosophy, Islam, Buddhism and Hinduism and is going directly to consider the potential for a positive kind of intercultural discussion. Senghaas's exact and radical method can be of significant curiosity and topicality to all these operating in politics, diplomacy, sociology, cultural experiences, improvement stories, faith and foreign political economic system.
Read or Download The Clash Within Civilisations: Coming to Terms with Cultural Conflicts (Routledge Ripe Studies in Global Political Economy) PDF
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Extra info for The Clash Within Civilisations: Coming to Terms with Cultural Conflicts (Routledge Ripe Studies in Global Political Economy)
Example text
In the legalist paradigm human beings as a whole are regarded as basically evil; an attitude portrayed in its most exemplary form by the leading legalist Han Fei Zi (280–233 BC). Perfectibility of the human kind is unimaginable. This element of the legalist paradigm stands in sharp contrast to the Confucian paradigm. It also differs from the writings of the teacher of Han Fei Zi, Xun Zi who, disagreeing with Confucius and Mencius, stated that human beings are evil but that, influenced by institutions working as civilizational bridges (themselves artificial constructions), the development of a certain perfectibility of the human kind is comprehensible and realizable.
These discussions were not of a casual nature; they touched the existential foundations – political, economic, social, cultural and infrastructural – of the country. These discussions initiated a particular tradition of criticizing the Chinese tradition. The interpretations varied enormously. Various contrasting positions emerged based on differing premises, and with different stated aims: monarchists who hoped to strengthen (and later restore) the old empire rubbed metaphorical shoulders with anarchists.
9 This history is tinged with tragedy; starting from the premises of a theonomous and community-oriented understanding of Islam, diverging opinions, new interpretations or even attempts at modern, or critical, interpretation of the Qur’an were almost instinctively reproached for apostasy: endangering life and limb of the dissenters. Corresponding processes in the past and present refer to the vicious circle which Fatema Mernissi described as the ‘paradigm of heresy’: assuming the correct sharia-abiding interpretation and reassured by hegemonic-Islamic reason, diverging interpretations are defined as heresy or apostasy.
The Clash Within Civilisations: Coming to Terms with Cultural Conflicts (Routledge Ripe Studies in Global Political Economy) by Dieter Senghaas
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