scholarly journals Membangun Dialog Peradaban

2017 ◽  
Vol 3 (1) ◽  
pp. 49-66
Author(s):  
Zaprulkhan Zaprulkhan
Keyword(s):  
National Interest ◽  
Western Civilization ◽  
Clash Of Civilizations ◽  
The West ◽  
End Of History ◽  
Francis Fukuyama ◽  
Ibn Rushd ◽  
The World ◽  
The End Of History ◽  
Clash Of Civilisations

Abstract: In 1989 Francis Fukuyama with his article The End of History? In the journal The National Interest revolves a speculative thesis that after the West conquered its ideological rival, hereditary monarchy, fascism and communism, the constellation of the world of international politics reached a remarkable consensus to liberal democracy. A few years later, Samuel P. Huntington came up with a more provocative thesis that ideological-based war would be a civilization-based war in his article, The Clash of Civilizations? In the journal Foreign Affairs. It reveals that in the future the world will be shaped by interactions among the seven or eight major civilizations of Western civilization: Confucius, Japan, Islam, Hinduism, Orthodox Slavs, Latin America and possibly Africa. Huntington directed the West to pay particular attention to Islam, for Islam is the only civilization with great potential to shake Western civilization. Departing from the above hypotheses, this paper will specifically discuss the bias of Fukuyama and Huntington's thesis on Islam, and how its solution to build a dialogue of civilization by taking the paradigm of dialogue from Ibn Rushd and Raghib As-Sirjani. Abstrak: Pada tahun 1989 Francis Fukuyama dengan artikelnya The End of History? Dalam jurnal The National Interest revolusioner tesis spekulatif bahwa setelah Barat telah menaklukkan lawan-lawan ideologisnya, monarki herediter, fasisme dan komunisme, konstelasi politik internasional mencapai konsensus yang luar biasa untuk demokrasi liberal. Beberapa tahun kemudian, Samuel P. Huntington muncul dengan tesis yang lebih provokatif bahwa perang berbasis ideologis akan menjadi perang berbasis peradaban dalam artikelnya, The Clash of Civilisations? Dalam jurnal Luar Negeri. Ini mengungkapkan bahwa di masa depan akan dibentuk oleh interaksi antara tujuh atau delapan peradaban utama peradaban Barat: Konfusius, Jepang, Islam, Hindu, Slavia Ortodoks, Amerika Latin dan mungkin Afrika. Perhatian Huntington pada Islam adalah potensi terpenting untuk mengguncang peradaban Barat. Berangkat dari hipotesis di atas, makalah ini akan secara khusus membahas bias tesis Fukuyama dan Huntington tentang Islam, dan bagaimana mereka akan mengambil paradigma dialog dari Ibn Rushd dan Raghib As-Sirjani.

scholarly journals Thirty Years after The End of History? EAFIT Lecture

Co-herencia ◽  
2021 ◽  
Vol 18 (34) ◽  
pp. 15-25
Author(s):  
Francis Fukuyama
Keyword(s):  
National Interest ◽  
The State ◽  
Global Politics ◽  
Stanford University ◽  
Good Opportunity ◽  
Global Democracy ◽  
End Of History ◽  
Francis Fukuyama ◽  
The End Of History

Hello, my name is Francis Fukuyama and I am delighted to be able to participate in this symposium at EAFIT, on The End of History? I am a Senior fellow at Stanford University and in the summer of 1989, I published an article in the journal The National Interest titled The End of History? 30 years have passed since the publication of this article and this was a good opportunity to reflect on what has happened to the state of global democracy and global politics in those three decades.

Islam and the West: Coexistence or Clash?

2012 ◽  
Vol 8 ◽  
pp. 363-374
Author(s):  
Noor Mohammad Osmani ◽  
Tawfique Al-Mubarak
Keyword(s):  
Cold War ◽  
Critical Evaluation ◽  
Western Civilization ◽  
Peaceful Coexistence ◽  
The West ◽  
Comprehensive Review ◽  
The World ◽  
Islamic Civilization ◽  
The Cold War

Samuel Huntington (1927-2008) claimed that there would be seven eight civilizations ruling over the world in the coming centuries, thus resulting a possible clash among them. The West faces the greatest challenge from the Islamic civilization, as he claimed. Beginning from the Cold-War, the Western civilization became dominant in reality over other cultures creating an invisible division between the West and the rest. The main purpose of this research is to examine the perceived clash between the Western and Islamic Civilization and the criteria that lead a civilization to precede others. The research would conduct a comprehensive review of available literatures from both Islamic and Western perspectives, analyze historical facts and data and provide a critical evaluation. This paper argues that there is no such a strong reason that should lead to any clash between the West and Islam; rather, there are many good reasons that may lead to a peaceful coexistence and cultural tolerance among civilizations

Samson Agonistes and the “Tragedy” of the Apocalypse

PMLA ◽  
1970 ◽  
Vol 85 (5) ◽  
pp. 1050-1062 ◽  
Author(s):  
Barbara K. Lewalski
Keyword(s):  
Book Of Revelation ◽  
Samson Agonistes ◽  
End Of History ◽  
God's People ◽  
The World ◽  
The End Of History ◽  
New Perspective ◽  
Wrath Of God ◽  
Church Government

Milton's references in the preface to Samson Agonistes and in The Reason of Church Government to the Book of Revelation as tragedy have great significance for his drama. His cited authority, David Pareus, and several other Protestant commentators identified the Book of Revelation as tragedy on the basis of form (the alternation of dramatic episodes and Choruses) and subject—the spiritual combat of the Elect with Antichrist and their torment and suffering at his hands throughout all time, reversed only at the end of history when they share Christ's Apocalyptic victory over him. Protestant exegates often linked the Samson story typologically with the Book of Revelation, presenting Samson as type of the suffering Elect and the exercise of Samson's vocation as Judge (deliverer of God's people and executor of the wrath of God upon His enemies) as type of the Elect judging the world with Christ at the last day. This context assists the interpretation of Milton's Samson, bringing into focus its treatment of Samson's judgeship. The Samson Apocalypse link also brings a new perspective to certain moot questions: the date of the play, the interpretation of Samson's character, the presence of contemporary political reference, the nature of the drama's tragic effect.

That West meant to be declining

Thesis Eleven ◽  
2018 ◽  
Vol 149 (1) ◽  
pp. 91-99 ◽  
Author(s):  
Zygmunt Bauman ◽  
Aleksandra Kania
Keyword(s):  
World System ◽  
Western Civilization ◽  
The West ◽  
Zygmunt Bauman ◽  
Nation States ◽  
The World ◽  
End Of The World

This conversation between Zygmunt Bauman and Aleksandra Kania picks up on the themes of crisis, interregnum and the decline of the West. Decline of the West is first of all decline of western civilization. This easily leads to panic about the end of the world; what it really indicates is the limits and constraints of a world system based on nation-states. Spengler and Elias are introduced as interlocutors, in order to open these issues, and those of capitalism, socialism and caesarism. Trump here appears as a wilfully decisionist leader. Populism plays its part, but illiberalism now overpowers neoliberalism. Bauman and Kania engage in this text as interlocutors; this is a record of their own dialogue, and a reminder of its possibilities.

scholarly journals Contemplating Cosmopolitan Global Governance in Postcolonial Discourse Analysis

Federalism-E ◽  
1969 ◽  
Vol 5 (1) ◽  
pp. 68-76
Author(s):  
Ajnesh Prasad
Keyword(s):  
New York ◽  
Cold War ◽  
Global Governance ◽  
World Politics ◽  
International Affairs ◽  
Clash Of Civilizations ◽  
End Of History ◽  
The End Of History ◽  
Postcolonial Discourse ◽  
The Cold War

“The international community is at a crossroads” (Held, 1995a: 96). Since the conclusion of the Cold War and with the elimination of the bipolar world thereafter, many scholars have attempted to theorize, if only to evaluate, the transformations that have taken place within the realm of world politics in the last decade and a half. From Francis Fukuyama’s argument, the “End of History” (1992), to Samuel Huntington’s thesisclaim, the “Clash of Civilizations” (1993), there have been categorizing, and ultimately limiting, understandings of international affairs in the postcommunist period. Consequently, discursive and explicit interstices of antagonistic tension continue to prevail and manifest into graphic demonstrations of hegemonic aggression and parochial actions of daily resistance. The international interstices of antagonistic tension continue to threaten immeasurable tragedy at the most globalized landscape. Remnants of these present tensions go so far as to predicate the aggressive and resistant temperament of events like the aircraft attacks on New York and Washington, D.C. [...]

The Necessity of Historicism

1961 ◽  
Vol 55 (3) ◽  
pp. 560-565 ◽  
Author(s):  
Glenn Tinder
Keyword(s):  
General View ◽  
Social Scientists ◽  
End Of History ◽  
American Students ◽  
The World ◽  
History Of ◽  
The End Of History ◽  
The Individual ◽  
Living Person

American students of society and politics for the most part view “historicism”—the ascription to history of an overall direction and goal—with attitudes ranging from skepticism to overt hostility. In the general view, no valid propositions can be framed concerning matters so shrouded in darkness as the course and the end of history. Indeed it may well be asked, when we use such terms, whether we are referring to realities or merely to inventions of the imagination. Historicist theories are also said to tend to undermine concern for the individual; the needs of the present, living person are likely to shrink into apparent insignificance before the imagined events of a future age. On the part of those who in recent years have seen the bloody trails left by pretended ministers of historical missions, such misgivings are understandable.Are social scientists and political thinkers at liberty, however, dogmatically to reject historicism? It is the purpose of this article to argue that they are not. For if history is without meaning, it is difficult to avoid the conclusion that social and political affairs, which make up a large part of what we treat as history, are also without meaning. Why then should one study, or take part in, these affairs? What is at stake, in the last analysis, is our right—or duty—to regard the world we inhabit, not merely as alien material to be used or ignored as we please, but as a realm of being with which we are fundamentally united and in which, consequently, we are properly participants.

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