On Universal History

1957 ◽  
Vol 9 (2) ◽  
pp. 260-266
Author(s):  
E. Harris Harbison

The problem of how to conceive and write “universal history” A is increasingly haunting the imaginations and troubling the consciences of historians in the West. We live in one world, but our historiography is still national, or at most regional. We no longer really believe that piling the known historical facts higher and higher will save us, but we still hopefully support antiquarianism and monographic research. Professional historical writing has thus lost all power to influence the man in the street because its thought-frame is parochial, myopic, and so irrelevant to the modern world. It cannot prepare us to understand the world we live in unless it casts off Leopold von Ranke's Europe-centered mentality and becomes truly “universal” in attitude and perspective. Or so it seems to one particularly articulate British historian, Geoffrey Barraclough, in History in a Changing World, a volume of essays recently published.

2016 ◽  
Vol 60 (1) ◽  
pp. 17-29
Author(s):  
A. Lukin

The article explores characteristics of the international relations bipolar system, changes occurred after its collapse and the future of post-bipolar world, focusing on the role of non-Western actors in it. On one hand, the bipolar system provided stability of international relations, but on the other – lead to competition between the U.S. and the USSR for the influence on the third countries, which sometimes resulted in armed conflicts in the third states. The collapse of the Soviet Union convinced the West both in the universality of its development model and the necessity to spread it all over the world. Now it is clear that the “democratism” ideology failed politically and culturally. The Western model has neither become a panacea for eliminating disparities between countries on different stages of development, nor the only example of successful and strong governance. New power centers, such as Russia, China, India and Brazil, have been successfully developing after the collapse of the Soviet Union. Their influence has been growing along with that of the West, and even though they did not necessarily directly confront it, they never shared all its values, yet never actively imposed their positions on the rest of the world. Regional powers (Nigeria, Venezuela, etc.) are also playing a more significant role in the emerging system, although sometimes they may join the alliances with more powerful countries to achieve their goals (as Vietnam does with the U.S. in its conflict with China). Russia’s reluctance to follow the West in its development created the first serious alternative to the existing unipolar world model and its values, so naturally and widely accepted by the Western actors. Whereas China with its rapid economic development is also posing a challenge to the ideology of "democratism" proving that the economic welfare is achievable outside the Western political model. As for Russia, its role in the modern world is still not defined. The Russian Federation wants to become an independent power unit and a center of the Eurasian integration. However, it is not clear whether it has resources of all kinds to implement this idea, – moreover, its economic dependence on the West is still too strong to insist on further confrontation. Instead, Russia (as well as its partners in the Eurasian Economic Union) could use Eurasian integration platforms to act as an "ambassador" of Asia in Europe and that of Europe in Asia. Acknowledgements. The article has been supported by the grant of the Faculty of World Economy and International Affairs, National Research University Higher School of Economics in 2016.


Author(s):  
Averil Cameron

This introductory chapter discusses how interpretations of Byzantium have been and still are heavily influenced by later cultural and national agendas. Religion is a central issue in relation to Byzantium. Few historians of the west feel confident when faced with the subject of Byzantine Orthodoxy and many prefer to relegate it to a separate sphere. The increased salience of the idea of a Christian Europe, or indeed a western world, confronted by radical Islam only adds to the discomfort surrounding Byzantium and the Orthodox sphere. Moreover, it does not help in resolving the uncertainty over Byzantium's place in historical writing today that so much of the contemporary written source material is the work of a privileged elite, or that so much Byzantine art is religious in character. Byzantium is not merely medieval but also deeply unfamiliar. Thus, valiant efforts are needed to recapture the world of Byzantine society as a whole, and to reveal and emphasize the secular element that also existed in Byzantium. This book then highlights some of the interesting questions that arise if one tries to understand Byzantium and its society.


2021 ◽  
Vol 2 (02) ◽  
pp. 205-236
Author(s):  
Sri Rosmalina Soedjono

Discourse on religious pluralism emerged in the west along with the demands of globalization. Where the owner of power over the modern world wants an order that can bring together the various inhabitants of the world by removing various religious barriers and a single claim to the truth. But this current of view becomes problematic when it collides with the truth by various existing religions. The rejection is very strong, especially from within the Islamic religion. Although the concept of pluralism meets equality in Islam which means diversity, but the fundamental paradigm on which pluralism is built is very different, Western Pluralism departs from the value of secularism while Pluralism in Islam's view is built on the truth value of the revelation of the Qur'an and Hadith. Diversity according to Islam does not require that there is a truth that must be recognized together, but the truth of each religion must be defended. Furthermore, even though humans have different religions and views of life, according to Islam, fellow human beings must be able to work together within the boundaries of worldly affairs to create a just and compassionate life together with fellow human beings, while still holding fast to their respective religions. Although the atmosphere of interfaith dialogue does not need to be prevented and hindered each other, all in an atmosphere of freedom and harmony.


Author(s):  
Багдасарян ◽  
Vardan Bagdasaryan

Relevance of the presented book determined by escalation of international tension in the modern world, strain of relations of Russia on the block of the western states. To Identify the reasons and deep sources of this conflict – a task which is put and solved in the monograph "Russia – the West: civilization war". The author shows the historical reproducibility of the Russian-western opposition which is standing out through the entire periods of history from the Middle Ages till our time. The conflict relations with the Western world reveal in the book through the category of "civilization war". In the monograph it is shown the fundamental differences in the civilizational values of the West and Russia why the agenda of world development offered by them led objectively to the conflict differed. The content of the western global historical project and the Russian valuable alternative are considered. The book can have practical interest for the state managers, and also for all who think of the due strategy of Russia, of its positioning in the world.


1995 ◽  
Vol 3 (3) ◽  
pp. 257-263
Author(s):  
H. L. Wesseling

The history of the modern world has been dominated by two major events: the industrial revolution and the expansion of Europe. These two processes were interrelated. Their combination made it possible for Europe and, eventually, for the West to dominate the world. Science and technology played a major role in this. The relations between these processes are discussed in this paper.


Author(s):  
A. A. Vershinin ◽  
A. V. Korolkov

he spate of violence all over the world including the West makes us to pay attention to the factor of force in world politics. During the past decades Western countries tried to reduce the problem of force to the discussion about so-termed soft power. As a result they were not politically and morally ready to the outbreaks of the use of force in its traditional meaning. This fact to large extent explains their pained reaction to the foreign policy of the Russian Federation and the ups and downs of their politics in regard to China.


Author(s):  
Mohd Abbas Abdul Razak

Islam seeks to develop the human minds to a total submission to Allah the Almighty. Through its divine guidance, the Qur’an ushered a large section of the masses in Arabia from the darkness of ignorance into knowledge and enlightenment of their souls. Islam grew from a humble beginning into a mighty civilizational force. Islamic civilization like all other civilizations, started to decline after reaching its pinnacle of success. Ever since the fall of Baghdad in 1258, the Muslim world has been confronted with endless problems in all fields of life. Colonization of Muslim lands by the West had created the knowledge and technological gap between them and their colonizers. Being subjected to colonization, neo-colonization, and now globalization, Muslims are lagging behind other communities of the world. The Muslim minds which once came up with great ideas, discoveries, innovation and inventions, at the moment somehow become less prolific, and experiencing a state of lethargy and malaise. In realizing the great challenges faced by the Muslims in the modern world, this research intends to re-visit Iqbal’s ideas to remedy the awful situations experienced by the Ummah.


Author(s):  
Lutfi Sunar

The relation between Islam and the West has a long history full of confrontation. Islam always represents the closest “other” for the West, and being otherized by it is not only a cultural but also a strategic matter. Controlling and shaping the perceptions of Islam is essential for continuing the political hegemony of the West. On this basis, the 19th century witnessed the spread of Western hegemony throughout the world, including the Middle East. In this period, although Western expansion faced considerable resistance in Muslim societies, the political, economic, military, scientific, intellectual, and cultural influence of modernity spread all over the world. The encounter between Muslim societies and the West went beyond the sheer geographical dimension. The Western vision, founded and reinforced by orientalism, considers Islam as a suppressed enemy who may make a comeback. This chapter will question the place of Islam in modern social theory. The central thesis is on Islam being not only the other of the modern Western identity but also a founder of the modern world. By discussing the central place of Islam in the debates of social theory’s founders such as Tocqueville, Marx, and Weber, Islam as part and parcel of the modern world will become apparent.


Author(s):  
Nihal Toros Ntapiapis ◽  
Ezgi Kunacaf

Today's people fall into the advertising network more and more every day with the developing technology. The modern world is exposed to many written and visual images in this area. All these images contain a whole of meanings. Advertising, which is one of the concepts that affects and transforms society, is also a collection of messages. While conveying his messages, the facts that create and transform society, cultures, and identities, and creation processes occur in this context. The created advertisements, the concepts of self, and the “other,” East and West, have existed since the formation of human history and have been influenced from time to time, and the Orientalist, re-orientalist perspective has shown itself in the advertisements. The underdevelopment of the East is a discourse aimed at religion, language, and races. The West spreads its Orientalist discourse to the world through mass media. This research investigates the orientalism effects in media and communication regarding how the media and communication field is affected by Orientalism.


1987 ◽  
Vol 15 (1) ◽  
pp. 53-65
Author(s):  
Joseph B. Tamney

AbstractIn the parts of the world where it is dominant, Islam is not seen as a peripheral, let alone dying, institution. In Indonesia, where my data is from, it is claimed that "Islam as a religion is in the ascendant." Many mosques are being built, religious radio programs have a large audience, and Islam is penetrating public schools and government (Awanohara, 1985). The power and popularity of the Muslim faith is ' difficult for Westerners to understand because of the intellectual dominance of the modernization-secularization thesis. According to this perspective, as countries become more modern, religion becomes less important. This simplistic view is, of course, being challenged even in the West, yet for most of this century it was the dominant framework for the scientific study of religion in the modern world. The popularity of Islam is not only fascinating in its own right, but also a challenge to the seculari- zation thesis. Is this perspective to be discarded? What ideas must enlarge, or replace, this orientation to explain the reality of Islam? These questions are the focus of this paper.


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