ON THE POSSIBILITY OF FORMING A GLOBAL CIVILIZATION

The article analyzes the possibility of forming a single global civilization. Until relatively recently, it seemed that such a civilization is not only possible, but also intensively formed under the dominant influence of Western civilization. However, the failure of the Western "project" is now quite obvious, as is the policy of multiculturalism proclaimed and implemented by a large group of European States. This circumstance gave the impression that the formation of a single universal civilization is in principle impossible. While the problem is the time frame in which this process should have been concluded, and not the process itself, which is steadily leading to the creation of a global civilization.

TRANSFORMING THE ECONOMIC SECURITY SYSTEM OF TNCS

В статье приводится понятие экономической безопасности транснациональных компаний (ТНК) и направление ее трансформирования. Показаны особенности функционирования ТНК в современном мировом пространстве в сложных финансовых условиях. Определены основные направления трансформации, вызванные всеобщей цивилизацией и ростом научно-технического прогресса. The article presents the concept of economic security of multinational companies (TNCs) and the direction of its transformation. The features of the functioning of TNCs in the modern world space in difficult financial conditions are shown. The main directions of transformation caused by universal civilization and the growth of scientific and technological progress are determined.

IMAGES OF THE WEST IN THE RUSSIAN POLITICAL DISCOURSE AND STRATEGY OF RUSSIA

Objective. The main objective of this study is to analyze the images of the West in Russian political discourse and Russia’s strategy in relations with the West. This problem remains in the focus of attention not only of domestic scientists, but also of foreign researchers, including J.D. Bryan, B. Pudełko, Sh.W. Rivera, A. Segrillo. Conclusions. According to the results of the study, the presence of three main civilizational and geopolitical images of the West in domestic socio-political thought is ascertained. The first of these is the image of a civilizational leader, first formulated in the works of Westernizers of the 19th century. The second approach involves the recognition of the image of a unique, but not universal civilization - it is characteristic of one of the founders of the civilizational approach N.Y. Danilevsky. The image of the West as a civilization hostile to Russia was also formed, the ideological roots of which are the views of the Slavophiles. These images also predetermined various strategies in relation to the West: rapprochement, the formation of one’s own civilization and opposition to the West. In the politics of tsarist Russia, the image of the West as a whole was not formulated. In Soviet doctrine, the West was identified with the system of capitalism and was considered as a class adversary, peaceful coexistence with which was interpreted as a form of class struggle. The modern political doctrine reflects the contradictory image of the West as a partner and rival, the strategy of relations with which includes both cooperation and rivalry. Originality/value: In the work an attempt is made to compare the images of the West in Russian socio-political and official-state discourses.

Islam, Peradaban Masa Depan

Islam is a universal civilization, a religion of equity not destruction. Islam encourages its followers to believe in their own abilities and not depend on what other people give while prioritizing what is beneficial for them. Islamic civilization will develop if it is able to communicate with the local culture in a selective manner and still adheres to Aswaja (Ahlus sunnah Wal Jamaah) values. If Islam blindly followed the developing culture in the society, both the local and foreign cultures, Islam would lose its identity and the Muslim community would be separated from its cultural roots. The values ​​of Islamic civilization are: Rabbiyah value (the divine values), Insâniyah value ​​(the human value). Wâqi'iyah value ​​(the practical value), Wasathiyah value ​​(the Islamic moderatation value), Tawâzun value ​​(the equilibration value), Tsabât value ​​(the fixity value) and Murûnah value (the flexibility value). The nobleness of Islamic values ​​should not only be a theory, but also needs to be implemented. The deeper the implementation, the more sublime the civilization will be. Human life must be based on the belief that we belong to Allah and to Him we shall return.

LOCAL CULTURE OF MALAY AND UNIVERSAL CIVILIZATION CHANGES

Universal civilization changes occurred in the local Malay culture. Historically, the distinctive Malay society is united by a common race or Malay ethnic group. Based on the evidence of linguistics, archeology and history, the Malay identity is rooted and united by a common language, a primordial cultural pattern inherited from generation to generation. It includes "the myth stiffeners".

Hermeneutics and Critique from a Liberation Ethics Perspective

This article merely refers to some fundamental theses developed by the author already in his book Ethics of Liberation: In the Age of Globalization and Exclusion (Durham: Duke University Press, 2013). The strategy of the argument takes the following path: First, it begins with some reflections by Paul Ricoeur about universal civilization and its particular cultures; second, it summarizes a non-eurocentric historical perspective that is pertinent to the Modern Globalizing System; third, it describes the asymmetrical location of the "participants" which resulted from the violent process of inclusion in the World System; forth, it points out to certain aspects through which one can see ethical and critical demands within the horizon of globalization; fifth, in conclusion the author suggests some relevant topics for future discussions.

Homemade Mission, Universal Civilization: Friedrich Schleiermacher’s Theology of Mission

Though it is generally acknowledged that Friedrich Schleiermacher (1768–1836) was the first to put mission studies in the curriculum of theology, the contents of his theology of mission are not very well known. This article offers a careful reconstruction of his mission theology based on a gender-critical and postcolonial reading of the main sources, in particular Christian Ethics. Schleiermacher made a case for a family-based type of mission, closely linking mission activity to religious education. He favored an organic and grassroots approach to mission. By highlighting his upbringing in the Moravian mission-oriented community and by analyzing his reluctance to morally justify modern foreign missions, the author replies to recently voiced criticisms that Schleiermacher’s theology takes a colonialist stance and contributes to the export of a “cult of female domesticity”. His views on the superiority of Christian religion can be counterbalanced and modified by his actual theology of the missional encounter. The article proposes to retrospectively regard Schleiermacher as one of the first theologians who convincingly expressed the notion of a missional church which is as inclusive as possible.