Rethinking Civilization

Rethinking Civilization offers an alternative view of human civilization in a globalizing age. Majid Tehranian analyses the transition from nomadic, to agrarian, commercial, industrial, and digital civilizations and argues that the growing gaps among the five major civilizations have led to terror operating as a form of global communication. This new book explores the uneven pace of development of human societies, particularly in the last two centuries, and argues that this is leading to a global civil war. Taking a long-term historical perspective, and developing a model that explains how empires, resistance, and civilizations have evolved alongside major technological breakthroughs in history, Tehranian offers a multi-cultural and multi-disciplinary analysis of the phenomenon. Seeking to counter the current rhetorical trends, Tehranian reconceptualizes "civilization" to make it a useful analytical rather than ideological category. defines the varieties of terrorism, including structural, nuclear, state, opposition, messianic, and anomic. addresses the contemporary problems of global governance and the evolution of international relations. traces the evolution of global communication from orality to literacy, print, electronic, and digital modes. forecasts the emerging problems of encounters among the five civilizations. This unique and original volume will be of great interest to students and researchers of globalization, international relations, peace studies and sociology.

Is the history of the modern world the history of Europe writ large? Or is it possible to situate the history of modernity as a world historical process apart from its origins in Western Europe? In this posthumous collection of essays, Marshall G. S. Hodgson challenges adherents of both Eurocentrism and multiculturalism to rethink the place of Europe in world history. He argues that the line that connects Ancient Greeks to the Renaissance to modern times is an optical illusion, and that a global and Asia-centred history can better locate the European experience in the shared histories of humanity. Hodgson then shifts the historical focus and in a parallel move seeks to locate the history of Islamic civilisation in a world historical framework. In so doing he concludes that there is but one history - global history - and that all partial or privileged accounts must necessarily be resituated in a world historical context. The book also includes an introduction by the editor, Edmund Burke, contextualising Hodgson's work in world history and Islamic history.

Although the concept of 'civilization' has deep roots in the social sciences, there is an urgent need to re-think it for contemporary times. Rethinking Civilizational Analysis points to an exhaustion in using 'the nation state' and 'world system' as the basic macro-units of social analysis because they do not get to grips with the 'soft power' variable of cultural factors involved in global aspects of development.

Using innovative methodologies and theories to rethink American Indian history, this book challenges previous scholarship about Native Americans and their communities.

Rethinking Insecurity, War and Violence: Beyond Savage Globalization? is a collection of essays by scholars intent on rethinking the mainstream security paradigms. Overall, this collection is intended to provide a broad and systematic analysis of the long-term sources of political, military and cultural insecurity from the local to the global. The book provides a stronger basis for understanding the causes of conflict and violence in the world today, one that adds a different dimension to the dominant focus on finding proximate causes and making quick responses Too often the arenas of violence have been represented as if they have been triggered by reassertions of traditional and tribal forms of identity, primordial and irrational assertions of politics. Such ideas about the sources of insecurity have become entrenched in a wide variety of media sources, and have framed both government policies and academic arguments. Rather than treating the sources of insecurity as a retreat from modernity, this book complicates the patterns of global insecurity to a degree that takes the debates simply beyond assumptions that we are witnessing a savage return to a bloody and tribalized world. It will be of particular interest to students and scholars of international relations, security studies, gender studies and globalization studies.

China's rise to power is the signal event of the twenty-first century, and this volume offers a contemporary view of this nation in ascendancy from the inside. Eight recent essays by Xu Jilin, a popular historian and one of China's most prominent public intellectuals, critique China's rejection of universal values and the nation's embrace of Chinese particularism, the rise of the cult of the state and the acceptance of the historicist ideas of Carl Schmitt and Leo Strauss. Xu's work is distinct both from better-known voices of dissent and also from the 'New Left' perspectives, offering instead a liberal reaction to the complexity of China's rise. Yet this work is not a shrill denunciation of Xu's intellectual enemies, but rather a subtle and heartfelt call for China to accept its status as a great power and join the world as a force for good.

Although the concept of 'civilization' has deep roots in the social sciences, there is an urgent need to re-think it for contemporary times. Rethinking Civilizational Analysis points to an exhaustion in using 'the nation state' and 'world system' as the basic macro-units of social analysis because they do not get to grips with the 'soft power' variable of cultural factors involved in global aspects of development.

This meditation by an award winning historian calls for a new way oflooking at the natural world and our place in it, while boldly challenging theassumptions that underlie the way we teach and think about both history andtime. Calvin Luther Martin's In the Spirit of the Earth is a provocativeaccount of how the hunter-gatherer image of nature was lost--with devastatingconsequences for the environment and the human spirit. According to Martin, our current ideas about nature emerged during neolithictimes, as humans began to domesticate animals and farm the land. In thehunter-gatherer mind, animals and plants were spiritual beings and the earth areliable provider. But in neolithic innovations Martin finds the roots of ourown curiously alienated relationship with other living things and with theearth itself. This alienation is revealed not only in our artifice--thetechnology that moves us further and further away from nature--but even in theway we speak about the world. It is revealed most dramatically, perhaps, inthe horrific destruction we have visited on animals and landscapes. Martin sees the shift to agricultural economies as a change in spiritual imagination. This new approach to food getting meant a new understanding ofourselves and the world--a new, powerful image of the self relative to plantsand animals. It led to food surpluses, a population boom, the appearance ofcities and ceremonial centers, and the emergence of priestly classes and rulingelites--in short, to all the achievements, follies, and horrors of"civilization." Martin argues that history--his own discipline--and human centered historicalconsciousness lie at the heart of this ultimately destructive ideology.Notions of order and progress, of a chosen people and linear time, fuel oursense that the world is ours to improve, exploit, and even destroy. We need torediscover the wisdom and sanity of less presumptuous ideas of nature--aprocess that demands a much larger narrative than historians have been writingand telling. Without calling for a return to hunting and gathering, Martinasks if some of what we lost--or left behind--in the distant past might bereclaimed and used again. To make peace with the earth. To make peace withourselves. "Many will respond with that oft heard reply, But we cannot go back!To which I respond, But we never left--never left our true, real context, thatis. Homo is still here on this planet earth, abiding in our most fundamentaland necessary nature by its fundamental and necessary terms. We left all ofthat only, really, in our fevered imagination. It all began as an act ofimagination, an illusory image--most fundamentally, an image of fear--and so thecorrective process must likewise begin with an image. Let us re-learn, as hunter-gatherers knew to the core of their being, that this place and itsprocesses (even in our death) always takes care of us--that Homo's citizenship, and errand, rest not with any creed or state, but with 'that star's substancefrom which he had arisen.'"--from In the Spirit of the Earth