By Dieter Senghaas
Increasing upon, and fascinating with, the influential theories of Francis Fukuyama in The finish of History and Samuel Huntington in The conflict of Civilisations, this e-book is an incredible, and arguable, contribution to those key modern debates. Dieter Senghaas examines the most major political concerns we are facing this day:
* How do societies do something about pluralization? * Can tolerance be a winning resolution? * what's the position of 'culture' in fresh conflicts which were defined as culturally precipitated? * and should 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 examine the potential of a optimistic kind of intercultural discussion. Senghaas's particular and radical process can be of significant curiosity and topicality to all these operating in politics, diplomacy, sociology, cultural reports, improvement reviews, faith and foreign political financial system.
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Additional resources for The Clash within Civilisations: Coming to Terms with Cultural Conflicts (RIPE Series in Global Political Economy)
As similar development processes have shown, however, the shift from extensive to intensive growth demands socio-political innovation. To the dismay of the ‘Singapore school’, innovation is highly improbable without opening up politically and intellectually. Which direction will it take? Will public space in the future be structured differently from in the West? 24 Beyond the European and the Western world, fundamental conﬂicts over the direction of societal development, and especially the structure of public order, can be witnessed everywhere.
Withdrawal from action, that is the non-action of the Daoist paradigm, holds no appeal here either. It is based on the power and efﬁcacy of institutions and laws – especially penal laws and the threat of punishment. This threat of negative sanctions and the principle of deterrence are considered the principal means for establishing social order. Positive sanctions do not have any major signiﬁcance in legalist thought. The decisive regulative mechanisms for the coexistence of people, who are understood as potential anarchists, are sanction-imposing laws (fa) and not the li of Confucius.
Starting from the ‘pure’, that is 38 Pluralization and politicization the hegemonic, doctrine, the denial or rejection of plurality at worst turns into persecution. Where this does not happen, pragmatic insight and practical wisdom may prevail. But from the theonomous and communityoriented point of view, such schools of thought and behaviour are, in principle, subject to criticism. This is due to the view that they are opportunistic and not to be reconciled with Islamic law. However, are there any prospects for bridging the gap between the cultural heritage of Islam and the requirements of modern plurality in a constructive way?