Search

This article offers an ideological examination of China's ecological civilisation initiative with respect to its globalisation agenda. The basic argument is that the Chinese state's eco-civilisation project is an open-ended, statist technocratic bricolage that appropriates a philosophy of human­-nature harmony and facilitates a reformed communism intended to enchant both domestic and global audiences with a set of human universal values. The article considers eco-civilisation to be technically devised as an attractive initiative packed with the Chinese state's propagated universal values without a specific manual of operations. It is a one-size-fits-all concept but provides enough room for creative tailoring under specific circumstances in different geographical, cultural, economic and political contexts. In the course of delivering this argument, the article discusses how eco-civilisation is domestically and internationally promoted and how it is an inherent part of the renewed but reformed communism of the Chinese state.

Es kommt wieder vermehrt zu Tragödien durch das Kentern von Flüchtlingsbooten. Mindestens 1.500 Menschen starben so 2021 allein im Mittelmeer. Angesichts dieser bestürzenden Realität sprach der Papst in seiner Ansprache, wie schon fünf Jahre zuvor, von einem "Schiffbruch der Zivilisation". Das Mittelmeer als Wiege verschiedener Zivilisationen dürfe sich nicht in einen "Spiegel des Todes", das "Mare Nostrum" dürfe sich nicht in ein "trostloses Mare Mortuum" verwandeln. Die Verwendung von Seefahrtmetaphern hat in der Geschichte des europäischen Denkens Tradition und mag daher nicht besonders originell erscheinen. Im Zusammenhang mit den im Mittelmeer und im Ärmelkanal ertrinkenden Menschen entfaltet sie dennoch große Wirkung. Dem physischen Untergang der Flüchtlingsboote durch unterlassene Hilfeleistung wird der moralisch-zivilisatorische Untergang Europas, ja, der ganzen Menschheit an die Seite gestellt - denn wie der Papst betont, ist Migration nicht nur ein regionales, sondern ein globales Thema. Aufgrund ihrer Prägnanz wurde deshalb wohl auch genau diese Metapher aus der Rede des Papstes weltweit in die Titel der Zeitungsberichte gehievt. Aber was soll durch die Verwendung der Schiffbruchmetapher ausgedrückt werden? Welche Funktion erfüllt sie? Und was ist überhaupt mit Zivilisation gemeint?

With his concept "functional democratisation," Norbert Elias articulates how a specific type of "social equalisation" is connected to expanding interdependency networks and long-term civilising processes. This article initially focuses on connections between functional democratisation and informalisation, throwing new light on the wider framework of the theory of civilisation and informalisation, as well as on these processes themselves. These insights are followed by a discussion into how functional democratisation and informalisation are interconnected with social differentiation and integration as the two major process drivers of globalisation, thus illuminating directions of processes of civilisation, informalisation, and functional democratisation within the overall process of globalisation. Special attention goes to trends of differentiation and integration on the one hand, and integration conflicts or disintegration and defunctionalisation on the other. Considering from a global perspective which side of these opposing trends is dominant helps to clarify directions in processes of (in-)formalisation and of (de-)civilisation. In addition, it helps to explain the declining power and status of the West as a global establishment, and changes in the balance of power between national and international political and economic centres. Expanding global interdependencies have given rise to a variety of practical problems and theoretical questions - a major policy question among them: "How to steer clear of financial and/or political turbulence?" Issues such as economic crises, global migration, and populism, brought up major theoretical questions: "Have the driving processes of differentiation, integration, and increasing complexity of social functions stalled, changed direction, or ceased altogether?" In other words, "Have civilising processes changed direction?," an issue that was first raised in the turbulent 1960s and 1970s. Today, as strong spurts of globalisation

This article offers an analysis and mathematical modeling of the influence of one of the major factors of the World System macrodynamics throughout most part of its history (since the ‘urban revolution’) – the factor of interaction of civilizations with their barbarian periphery. The proposed mathematical model is intended to describe possible influence of interaction between civilizational core of the World System and its barbarian periphery on the formation of the specific curve of the world urbanization dynamics. It simulates completion of the phase transition, behavior of the system in the attraction basin and beginning of the phase transition to the attraction basin of the new attractor and is aimed to identify the role of the factor of interaction between the civilizational core and barbarian periphery in the formation of attractor effect during the completion of phase transition, that is for clarification of the reason why there was observed not only slowdown of growth rates of the main indicators of the World System development after completion of phase transitions during its development, but also their falling with the subsequent temporary stabilization near some equilibrium level. Achievements of modern barbarology, including the understanding of complexity of the barbarian periphery itself and its heterogeneity are considered. The basic principle of the proposed dynamic model is that sizes, power and level of complexity in realization of external policy functions in nomadic unions (empires) closely correspond to sizes, power and level of political culture and activity of the core states with which nomads constantly had to do (this point has been established in works of the known experts in nomadic studies). Various alternatives are shown in the model, when depending on power and size of one of the two components of the system ‘civilization – barbarian periphery’ studied by us, another one also changes significantly as it has to respond to the challenge pr

The articles included in this Yearbook of the Sociology of Islam are focused on two perspectives: Some link the comparative analysis of Islam to ongoing debates on the Axial Age and its role in the formation of major civilizational complexes, while others are more concerned with the historical constellations and sources involved in the formation of Islam as a religion and a civilization. More than any other particular line of inquiry, new historical and sociological approaches to the Axial Age revived the idea of comparative civilizational analysis and channeled it into more specific projects. A closer look at the very problematic place of Islam in this context will help to clarify questions about the Axial version of civilizational theory as well as issues in Islamic studies and sociological approaches to modern Islam.

The issue of gender justice has drawn the attention of gender scholars as does gender equality a justice or civilization. Because of this, the paper examined women and gender equality justice or civilization. In discussing these gender issues, several documents, reports, newspapers, magazines, archives, articles, journals, among others, were systematically reviewed to support the argument. Two theories were used in supporting the argument. These are Islamic Feminist and Liberal Feminist theories. The assumptions of these theories centered on gender equality and gender justice in society. The study found that gender equality is not civilization but justice. This is of the fact that both men and women are born equal and need equal justice for the development of the nation. The paper recommended that men and women should be given equal opportunity in all aspects of life in order to ensure gender justice. Parents and religious leaders should adhere to the principles of gender equality for the betterment of society.

The idea of an “Islamic civilization” emerged in the very late period of the Ottoman Empire in the context of complex and multi-dimensional modernization and secularization processes. Enunciated by the Young Ottomans in the 1870s and gaining prominence in the time of Sultan Abdülhamid II, Islamic civilization was conceived, at least in part, as a counter-point to European and other civilizations. Although both its proponents and opponents assume that the religion of Islam lies at its heart, the paper will show that the idea of an Islamic civilization is a secular idea or, more precisely, one that bears the imprint of secularization. Using the work of Wilfred Cantwell Smith, among others, the argument will draw on a conception of religion as a reified category which entails that, as such, religion is conducive to secularization. It will build on and extend on this conception of religion by proposing that Islamic civilization, also a reified concept, is a further step in the direction of secularization. The paper will show this by analyzing Turkish Islamic thought, focusing particularly on Necip Fazıl Kısakürek, an Islamic thinker of the early Republican era, and the more recent figure of Ahmet Davutoğlu. The material presented here will challenge the conventional understanding of “religion” and “secularity” by highlighting that the boundaries between the two are constantly shifting and evolving.

In view of the current understandings of violence, which tend to present it always negatively, Nietzsche's genealogy allows us to understand that violence also has a positive character in the historical course of the West. It enabled the establishment of civilization, to the extent that it shaped a particular human type. The morality of morals and primitive law were mechanisms of violence and cruelty that made man responsible, predictable, and obedient to standards. By renouncing the immediate satisfaction of instincts, one has internalized the guilt and one has instituted the civilized man. But in this same course grew and dominated the nihilism.

Die Arbeit zeigt, dass im Rahmen der Darstellung des Anderen und Fremden seit der Antike sich hinsichtlich der Anthropophagie eine kanonische Wissenssphäre formiert, die in neuzeitlichen anthropologischen Diskursen nicht mehr wegzudenken ist. Zudem zeigt die Arbeit auf, dass mit Beginn des 19. Jahrhunderts Kannibalismusbezichtigungen Hand in Hand gehen mit dem westlichen Ideenkonzept der "Wildheit" bzw. "Zivilisation" und in weiterer Hinsicht mit rassistischen Theorien der biologischen, moralischen und mentalen Minderwertigkeit des Anderen vornehmlich in Gestalt des nordamerikansichen Indianers., This study shows that the depiction of the other as cannibal since antiquity created a fixed body of knowledge which forms a inseparable element of modern anthropological discourse. The study further makes clear that in the 19th century accusations of cannibalism went hand in hand not only with the Western concept of "savigism" versus "civilization" but also with racist pseudo-scientific theories promoting the idea of the biological, moral as well as mental inferiority of the other, as shown primarily by the example of the First Peoples of America., vorgelegt von Mag. Dr. Friedrich Pöhl, Abweichender Titel laut Übersetzung der Verfasserin/des Verfassers, Dissertation Universität Innsbruck 2018

From 1850 until the First World War, the rise and splendor of bourgeois mentality is given.After the "Great War", this is quantitatively expanded thanks to the rise of the masses, but converged in a qualitative crisis, questioning many of its foundations. From this context, the political crisis of bourgeois mentality that combined liberalism, republicanism and democracy against the onslaught of two ideologies that in turn collide with each other, fascism and communism occurs. Noting the German reactionary modernism, placing it in its historical context, try to analyze the assumptions and ideological positions of two contrasting them concerning this current: Oswald Spengler and Adolf Hitler According to Spengler this era is that of The Decline of the West, far from the masses, the cities, the scientific-rational inanimate. To which opposes the option of redeeming the heroic war, the sensitivity of German Kultur, the Prussian socialism and an outlet through a Caesar. Then observe the work of the self-proclaimed Führer, Mein Kampf, analyzing their conceptual network of political thought, the founding myths of Nazism, his criticism of parliamentary democratic institutions and theory that lead to a praxis: the biologist racism and "struggle races"., De 1850 até a Primeira Guerra Mundial, a ascensão e esplendor da mentalidade burguesa é dado. Após a "Grande Guerra", este é quantitativamente expandiu graças à ascensão das massas, mas convergiram em uma crise qualitativa, questionando muitas de suas fundações. A partir deste contexto, a crise política de mentalidade burguesa que combinou o liberalismo, o republicanismo ea democracia contra o ataque de duas ideologias que, por sua vez colidem uns com os outros, fascismo eo comunismo ocorre. Observando o modernismo reacionário alemão, colocando-a em seu contexto histórico, tentar analisar os pressupostos e posições ideológicas dos dois contrastantes-los em relação a este atual: Oswald Spengler e Adolf Hitler De acordo com Spengler esta época é a de O Declínio do Ocidente, longe das massas, as cidades, o inanimados científico-racional. Para que se opõe a opção de resgatar a guerra heróica, a sensibilidade do alemão Kultur, o socialismo prussiano e uma saída através de um César. Em seguida, observar o trabalho da auto-proclamada Führer, Mein Kampf, analisando sua rede conceitual do pensamento político, os mitos fundadores do nazismo, sua crítica das instituições democráticas e parlamentares teoria que levam a uma praxis: o racismo biólogo e "luta corridas"., Desde 1850 hasta la primera Guerra Mundial, se da el apogeo y esplendor de la mentalidad burguesa. Tras la “Gran guerra”, esta se expandió cuantitativamente gracias al ascenso de las masas, pero convergió en una crisis cualitativa, cuestionándose muchos de sus fundamentos. Desde este contexto, se produce la crisis dela política de mentalidad burguesa que combinaba el liberalismo, republicanismo y democracia ante el embate de dos ideologías que chocan a su vez entre sí, el fascismo y el comunismo. Observando el modernismo reaccionario alemán, situándolo en su contexto histórico, intentaremos analizar los supuestos y posiciones ideológicas de dos referentes de esta corriente contraponiéndolos: Oswald Spengler y Adolf Hitler. Según Spengler esta Era es la dela decadencia de Occidente, el momento de las masas, las urbes, lo científico-racional inanimado. A lo cual contrapone la opción redentora de la guerra heroica, la sensibilidad de la Kultur alemana, el socialismo prusiano y una salida a través de un César. Luego observaremos la obra del autoproclamado Fürer, Mein Kampf analizando su red conceptual de pensamiento político, los mitos fundacionales del nazismo, su crítica a las instituciones democrático-parlamentarias y su teoría que conllevará a una praxis: el racismo biologicista y la “lucha de razas”.

The notion of the barbarian has been crucial in the development of the intellectual shifts spurred on by thinkers who shaped the culture of the Enlightenment. Asking what a barbarian might be had quite different meanings in the early 16th and in the late 18th century. An anthropological approach to the very different populations that had come to be known in Europe since the 16th century as well as the secularization of the historical vision contributed to the emergence of a more objectified connotation of barbarism. Among others, Montaigne, Montesquieu, Gibbon, Voltaire, d’Holbach commented extensively on barbarism as characterizing different stages in human civilization. Volney (Constantin-François de Chassebeuf, 1757-1820), who travelled to Egypt and Syria in the early 1780s, was familiar with the French works of the Enlightenment and applied their concepts of barbarism to the observation of the different Muslim populations he encountered. Later, after experiencing the turmoil of the French Revolution, he became interested in the United States. During his stay in America from 1795 to 1798, he investigated the American Indians who represented a different form of barbarism. Volney stands out as a thinker who knew the classics of the Enlightenment and who creatively compared theoretical speculations with his first-hand empirical observations.

From 1850 until the First World War, the rise and splendor of bourgeois mentality is given.After the "Great War", this is quantitatively expanded thanks to the rise of the masses, but converged in a qualitative crisis, questioning many of its foundations. From this context, the political crisis of bourgeois mentality that combined liberalism, republicanism and democracy against the onslaught of two ideologies that in turn collide with each other, fascism and communism occurs. Noting the German reactionary modernism, placing it in its historical context, try to analyze the assumptions and ideological positions of two contrasting them concerning this current: Oswald Spengler and Adolf Hitler According to Spengler this era is that of The Decline of the West, far from the masses, the cities, the scientific-rational inanimate. To which opposes the option of redeeming the heroic war, the sensitivity of German Kultur, the Prussian socialism and an outlet through a Caesar. Then observe the work of the self-proclaimed Führer, Mein Kampf, analyzing their conceptual network of political thought, the founding myths of Nazism, his criticism of parliamentary democratic institutions and theory that lead to a praxis: the biologist racism and "struggle races"., De 1850 até a Primeira Guerra Mundial, a ascensão e esplendor da mentalidade burguesa é dado. Após a "Grande Guerra", este é quantitativamente expandiu graças à ascensão das massas, mas convergiram em uma crise qualitativa, questionando muitas de suas fundações. A partir deste contexto, a crise política de mentalidade burguesa que combinou o liberalismo, o republicanismo ea democracia contra o ataque de duas ideologias que, por sua vez colidem uns com os outros, fascismo eo comunismo ocorre. Observando o modernismo reacionário alemão, colocando-a em seu contexto histórico, tentar analisar os pressupostos e posições ideológicas dos dois contrastantes-los em relação a este atual: Oswald Spengler e Adolf Hitler De acordo com Spengler esta época é a de O Declínio do Ocidente, longe das massas, as cidades, o inanimados científico-racional. Para que se opõe a opção de resgatar a guerra heróica, a sensibilidade do alemão Kultur, o socialismo prussiano e uma saída através de um César. Em seguida, observar o trabalho da auto-proclamada Führer, Mein Kampf, analisando sua rede conceitual do pensamento político, os mitos fundadores do nazismo, sua crítica das instituições democráticas e parlamentares teoria que levam a uma praxis: o racismo biólogo e "luta corridas"., Desde 1850 hasta la primera Guerra Mundial, se da el apogeo y esplendor de la mentalidad burguesa. Tras la “Gran guerra”, esta se expandió cuantitativamente gracias al ascenso de las masas, pero convergió en una crisis cualitativa, cuestionándose muchos de sus fundamentos. Desde este contexto, se produce la crisis dela política de mentalidad burguesa que combinaba el liberalismo, republicanismo y democracia ante el embate de dos ideologías que chocan a su vez entre sí, el fascismo y el comunismo. Observando el modernismo reaccionario alemán, situándolo en su contexto histórico, intentaremos analizar los supuestos y posiciones ideológicas de dos referentes de esta corriente contraponiéndolos: Oswald Spengler y Adolf Hitler. Según Spengler esta Era es la dela decadencia de Occidente, el momento de las masas, las urbes, lo científico-racional inanimado. A lo cual contrapone la opción redentora de la guerra heroica, la sensibilidad de la Kultur alemana, el socialismo prusiano y una salida a través de un César. Luego observaremos la obra del autoproclamado Fürer, Mein Kampf analizando su red conceptual de pensamiento político, los mitos fundacionales del nazismo, su crítica a las instituciones democrático-parlamentarias y su teoría que conllevará a una praxis: el racismo biologicista y la “lucha de razas”.

The present paper seeks to analyze Jean Rhys's Wide Sargasso Sea in the light of the theory of ecocriticism. Ecocriticism focuses on the relationships of individuals with nature and how their interactions are portrayed in a literary work. Ecocritics consider nature as an active participant in literary works that possesses agency. Throughout history, religion and industrial developments affected nature and man’s relation to it. Religion put so much value on man that he ventured to destroy nature for his own good and industrialism estranged man from nature to the extent that now nature and culture or civilization are two different entities. Nature and wild life turn into the objects in the hand of modern culture and technology. Wide Sargasso Sea shows how agent of culture, Mr. Rochester exploits and dominates Antoinette as agent of nature since he lost his connection with nature as a native of an industrial country like England. As a woman she is more harmonious with nature as nature is her sole protector in this hostile environment and finally she united with it. As her true friend, nature sets her free and helps her to destroy patriarchy.

In one of his latter works, Stüdien über die Deutschen (Suhrkamp, Frankfurt am Main, 1989), Norbert Elias, the famous sociologist of Jewish-German origin (b. Breslau 1897, d. Amsterdam 1990), defends the thesis that it is both possible and necessary to understand and explain Nazism and the extermination of Jews. Whether it is by Elias’s own theory of social exclusion, or by his modified version of historical sociology that examines the German habitus and collective identity (or lack thereof), the author agrees that ”to understand and explain” would in fact summarize the mission of sociology, which must thus contribute to avoiding other Nazisms and other genocides. Or this preventive task cannot be achieved by the mere recollection and condemnation of history.

Elias maintained that over the course of several centuries death has become associated with greater shame and embarrassment feelings due mainly to four interwoven processes. In this paper we consider how these specific processes or ‘special conditions’ Elias referred to, in conjunction with other processes, shaped the experience of dying and the image of death for twentieth century Irish hunger strikers.

Die Arbeit zeigt, dass im Rahmen der Darstellung des Anderen und Fremden seit der Antike sich hinsichtlich der Anthropophagie eine kanonische Wissenssphäre formiert, die in neuzeitlichen anthropologischen Diskursen nicht mehr wegzudenken ist. Zudem zeigt die Arbeit auf, dass mit Beginn des 19. Jahrhunderts Kannibalismusbezichtigungen Hand in Hand gehen mit dem westlichen Ideenkonzept der "Wildheit" bzw. "Zivilisation" und in weiterer Hinsicht mit rassistischen Theorien der biologischen, moralischen und mentalen Minderwertigkeit des Anderen vornehmlich in Gestalt des nordamerikansichen Indianers., This study shows that the depiction of the other as cannibal since antiquity created a fixed body of knowledge which forms a inseparable element of modern anthropological discourse. The study further makes clear that in the 19th century accusations of cannibalism went hand in hand not only with the Western concept of "savigism" versus "civilization" but also with racist pseudo-scientific theories promoting the idea of the biological, moral as well as mental inferiority of the other, as shown primarily by the example of the First Peoples of America., vorgelegt von Mag. Dr. Friedrich Pöhl, Abweichender Titel laut Übersetzung der Verfasserin/des Verfassers, Dissertation Universität Innsbruck 2018

In this paper we propose a sociological concept of innovation capable of transcending the limitations faced by the approaches of common theories of action. The concept was formulated by Ulrich Oevermann and is based upon Max Weber’s theory of charismatic authority. We apply this concept to archaeological data, using the example of Neolithic copper metallurgy in central Europe, and discuss the importance of analyzing innovations that failed to materialize even though they might have been "in the air" at the time. The concept sketched here enables the scientific study of such a phenomenon., In diesem Beitrag wird zum einen ein soziologisches Modell von Innovation vorgestellt, das die handlungstheoretischen Beschränkungen der gängigen Innovationstheorien zu überwinden vermag. Dieses von Ulrich Oevermann entwickelte und auf dem Charisma-Konzept Max Webers basierende Modell applizieren wir exemplarisch auf archäologisches Material zur neolithischen Kupfermetallurgie Mitteleuropas. Dabei wird zum anderen der Blick auf "ausgebliebene" Innovationen gerichtet, das heißt auf solche, die gewissermaßen "in der Luft" lagen, aber nicht verwirklicht wurden. Auch diese Phänomene lassen sich mit dem hier vorzustellenden Modell differenziert betrachten und einordnen.

Sans Phrase, Nr. 10 (2017), S.

Sans Phrase, Nr. 10 (2017), S.

Im Folgenden möchte ich Aspekte der Dynamik des Überlebensbegriffs anhand der Untersuchung einiger kultureller Stränge verfolgen, die sich in der westdeutschen Survival-Bewegung der 1980er Jahre kreuzen. Da es keine umfassende Darstellung und auch keine akademische Literatur zum Thema gibt, möchte ich vor allem einen ersten Versuch der Eingrenzung und Lesart der Survival-Bewegung vorschlagen und untersuchen, welcher Überlebensbegriff hier zum Tragen kommt.

The region of Middle East has been for centuries space of interweaving of interests of power holders, both within the countries of the region and major world powers. The favorable geographical position and significant reserves of natural resources, principally oil, make the Middle East, in terms of security, very sensitive. Clash of civilizations and religions in the region and the locations of the most important holy places for both Christianity and Islam were historically a stumbling rock and a great obstacle to peace and prosperity. The aim of this article is to point out and to attempt to answer the question how Islamic State can influence on a global security. Considering the complexity of the security reality in the Middle East, it can be said that the importance is reflected in the fact that it provides a contribution to its knowing the aspect that arises from the problem issues. (author's abstract)

There is no place in the world, where a deep discomfort manifests against the increase of the social gaps, to the disrespect for justice, to the unemployment of young people, the abuse of power, and the destruction of nature. A new wave of social movements has been developed. The social forums allowed its globalization. A collective social conscience grows: we cannot continue like this. The kind of economic development that we go thorough today, with its political, psychological, and cultural consequences is the source of the imbalances. At the same time, the need for solutions is essential urgently. It is time to consider new directions and not only adaptations. Gathering forces to act and to think for this purpose, is a priority. This is why, along with the initiative of the Referendum on the water (one of the Common Good) in Italy, the Rosa Luxembourg Foundation made the decision to organize a Conference on the concept of the Common Good of Humanity, to promote a reflection on the links between the two concepts and to integrate the demands and social struggles for a change of society, scenario in which this article is framed., No hay lugar en el mundo, donde un profundo malestar se manifiesta frente al aumento de las brechas sociales, al irrespeto a la justicia, al desempleo de los jóvenes, a los abusos de poder, a la destrucción de la naturaleza. Una nueva ola de movimientos sociales se ha desarrollado. Los Foros sociales permitieron su globalización. Una conciencia social colectiva crece: no se puede seguir así. El tipo de desarrollo económico que vivimos actualmente, con sus consecuencias políticas, culturales y sicológicas, es el origen de los desequilibrios. Al mismo tiempo, la necesidad de soluciones se impone de manera urgente. Es el momento de plantear nuevas orientaciones y no solamente adaptaciones. Reunir fuerzas para actuar y pensar por este fin, es una prioridad. Es por esto que, junto a la iniciativa del Referéndum sobre el agua (uno de los bienes comunes) en Italia, la Fundación Rosa Luxemburgo tomó la decisión de organizar una Conferencia sobre el concepto del Bien Común de la Humanidad, para promover una reflexión sobre los vínculos entre las dos nociones y de integrar las reivindicaciones y las luchas sociales para un cambio de sociedad, escenario en el que se enmarca éste artículo.

El presente artículo, relaciona la transcripción de la conferencia que Francois Hourtart ofreció en la Ciudad de Medellín Colombia, en el año 2015 cuyo tema desarrollado fue: "De los bienes comunes, al bien común de la humanidad"., This article relates the transcript of the conference Hourtart Francois offered in the city of Medellin Colombia, in 2015 developed the theme was: "In the commons, at the common good of humanity"

Das vorliegende Arbeitspapier diskutiert die Frage, welchen Wandel Moral bzw. Ethik durch den Prozeß fortschreitender Globalisierung erfahren. Als Hintergrundtheorie dient Norbert Elias' Zivilisationstheorie. Im "Prozeß der Zivilisation" analysiert Elias die seit dem Mittelalter stattfindende Transformation der traditionalen Gesellschaften bis zur postindustriellen Gesellschaft durch das "Vorrücken der Peinlichkeitsschwelle" und gesteigerter affektiver Selbstkontrolle. Im Rahmen dieses Ansatzes zeigt der Autor im ersten Teil, wie nationalstaatliche Orientierungen durch die Globalisierung hauptsächlich in der ökonomischen und politischen Sphäre erodieren bei gleichzeitigen Regionalisierungs- und Fragmentierungstendenzen. Durch die entstehende "Weltgesellschaft" werden auch die "klassischen" Steuerungsmedien nationaler Gesellschaft (Markt, Staat und Moral) tangiert. Im dritten Teil begründet der Autor, warum die Entstehung einer "globalen Moral" bzw. verbindlichen universalen Ethik nicht zwangsläufig mit diesem Zivilisationsprozeß verbunden ist. (ICE)

Der Beitrag untersucht die Geschichte des Badens bzw. der Badekultur als "Schnittstelle" zwischen Hygiene und Scham im Rahmen einer Rekonstruktion der Vorgeschichte der Freikörperkulturbewegung. Der Autor sieht hier einen fruchtbaren Ansatzpunkt, an dem sich der "Umgang mit Nacktheit und die damit verbundenen moralischen Auseinandersetzungen" darstellen lassen. Die zeitlich und gesellschaftlich bedingte Verhaltenspraxis der Scham verweist in der Verbindung mit Bademode und dem Ort des Badens (im Freien oder der Badeanstalt) nicht nur auf ein wichtiges Moment der Distinktion von Lebensstilen, sondern auch auf den Anteil von für "natürlich" gehaltener Hygiene am Zivilisationsprozeß. Der Autor zeigt insgesamt, dass das Baden mit oder ohne Badehose bzw. Badekleid nicht nur eine Frage lokaler Gegebenheiten war, sondern auch im Deutschen Kaiserreich zu einer "Weltanschauungsfrage" wurde. (ICA)

A systematic typology or comparative analysis of European historical regions does not exist and there is relatively little literature on the topic. The argument in this paper is that a six-fold classification is needed to capture the diversity of Europe's historical regions and that these should be seen in terms of different routes to modernity and have broad civilizational backgrounds in common. The forms of modernity that constitute Europe as a world historical region correspond to North Western Europe, Mediterranean Europe, Central Europe, East Central Europe, South Eastern Europe, North Eastern Europe.

Ausgangsfragen und Zielsetzung des Projekts Ausgangspunkt der Arbeit ist das Phänomen des kulturellen Wandels in den ‚barbarischen‘ Provinzen des Imperium Romanum im Zeitraum zwischen dem Ende des Bundesgenossenkrieges und der Constitutio Antoniniana. Die dort ansässige, zum Zeitpunkt der Eingliederung in das Imperium weder griechisch- noch lateinischsprachige Bevölkerung durchlebte in dieser Zeit einen massiven und fundamentalen Prozess des Kulturtransfers, der unter den verschiedensten Bezeichnungen etwa Romanisierung, Romanisation, Hellenisierung, Mediterranisierung, Creolization, um nur einige zu nennen erforscht wird. Dabei ist eine der zentralen und besonders heftig umstrittenen Fragen, inwieweit diese(r) Prozess(e) von Rom intendiert oder gar gesteuert gewesen sei(en). Die Arbeit soll durch eine eingehende, um die Rekonstruktion einer emischen Perspektive bemühte Analyse der erhaltenen Fragmente des Diskurses, der über dieses Phänomen der ‚Zivilisierung der Barbaren‘ unter den Eliten des Reichs geführt wurde, einen grundlegenden Beitrag zur genannten Debatte liefern. Die Themenstellung der Dissertation umfasst also die Untersuchung des politischen und literarischen Diskurses über die Romanisierung und Hellenisierung ‚barbarischer‘ Menschen im Römischen Reich im Zeitraum zwischen der ersten Hälfte des ersten Jahrhunderts vor Christus und dem beginnenden dritten Jahrhundert nach Christus. Die zentralen Forschungsfragen lauten: Wie wurden die provinzialen Wandlungsphänomene, die heute meist als ‚Romanisierung‘ oder ‚Hellenisierung bezeichnet werden, von den politischen und kulturellen Eliten des Römischen Reiches bewertet? Wie, weshalb und wozu wurden sie sprachlich erfasst, ausgedrückt und verargumentiert? Inwieweit sind die Quellenstellen, die solche kulturellen Veränderungen bzw. ihre gezielte Herbeiführung schildern, von literarischer Topik durchzogen und bestimmt? Wie veränderten sich die auf provinziale Prozesse kulturellen Wandels bezogenen Einstellungen, vorgelegt von Jonas Scherr, Abweichender Titel laut Übersetzung der Verfasserin/des Verfassers, Innsbruck, Univ., Diss., 2015, OeBB, (VLID)518580

"The Aztec practice of human sacrifice is one of the most sensationalized and bloody cases of mass killing in history, raising essential questions about cultural definitions, personal perceptions and the interrelationship of different forms of violence. Produced as part of a project on the long-term history of interpersonal and mass violence in Latin America, this article assesses the available sources for human sacrifice rates in pre-colonial Tenochtitlan, and lays the groundwork for a comparative analysis of homicide rates, by estimating the number of victims of human sacrifice. Offering an analysis which addresses key themes and structures in the history of violence, this study attempting to reconcile the frequency of 'official' violence with the apparent unacceptability of interpersonal aggression, and interrogates the sensationalism and cultural sensitivities which have often hindered impartial and empathetic studier of the human sacrifice in Aztec society." (author's abstract)

"The Aztec practice of human sacrifice is one of the most sensationalized and bloody cases of mass killing in history, raising essential questions about cultural definitions, personal perceptions and the interrelationship of different forms of violence. Produced as part of a project on the long-term history of interpersonal and mass violence in Latin America, this article assesses the available sources for human sacrifice rates in pre-colonial Tenochtitlan, and lays the groundwork for a comparative analysis of homicide rates, by estimating the number of victims of human sacrifice. Offering an analysis which addresses key themes and structures in the history of violence, this study attempting to reconcile the frequency of 'official' violence with the apparent unacceptability of interpersonal aggression, and interrogates the sensationalism and cultural sensitivities which have often hindered impartial and empathetic studier of the human sacrifice in Aztec society." (author's abstract)

This study concentrates on the analysis of social structure of medieval society and accordingly on the acquisition of knowledge (1) about their orderliness, (2) inner processes (3) and least partially their influence on the process of formation of West civilization. In the next sequence article deals with development medieval structure in the context Elias civilization’s theory as well as and closely knots on the inquiry of distinguished contemporary medievalists, mainly G. Duby, J. le Goff, A. Gurevič, F. Cardini, M. Bloch, etc. In addition, submitted study focuses on deeply understanding specific structure of medieval society through application binary and dichotomous approaches, theory of three orders, also theory of feudalization. In the end the research is attending on the phenomena of knighthood and the process of formation of the courtly society.

The reasons, preconditions and basis of the conflict of civilizations in the modern world context of violence and nonviolence ratio, modern and traditional character are discussed in the paper. The basic values and fundamental attitude principles of life of modern and traditional civilizations are defined.

This article considers the Baltic-Pontic Sea region not only as a geographical space of Intermarium (Międzymorze, Tarpjūris etc.) but also as Intermundium or the interface of European and Russian (Eurasian) civilization. The study sets out to clarify the logic of changing patterns shaping this geopolitical area. To this end, the concept of the Baltic-Pontic conflict system proposed by Vadim Tsymbursky is applied and further developed. In contrast to his agent-focused vehicle of analysis disclosing the power interactions in Intermarium, the authors advance an alternative structure-focused model of the Baltic- Pontic system (BPS) as a multidimensional evolving space of heterogeneous interactions, which include cooperation. The authors suggest applying the BPS models in interpreting and clarifying historical developments in the area from the late 14th century until the present. The article analyses the spatial, geopolitical and geochronopolitical characteristics of the region, as well as the models of intercivilisational interaction between Europe and Eurasia. The author addresses the issue of the political identity of the region and its ability to play an independent role in the world politics.

Two tableaux de la nature, two descriptions of the sunrise in the Amazon, from the travel journals of Carl Friedrich Philipp von Martius (1819) and Mário de Andrade (1927), are discussed from the perspective of Goethe's 'Theory of colours' (1810). While Martius' text is obliged to the Naturalist and Romantic tradition, Mário de Andrade, one of the voices of the avant-garde in the 20th century, expresses a "new aesthesia", within a conjunction of aesthetic and anthropological materialism. In this paper I intend to find out the extent to which the Naturalist Martius, the Poet Mário de Andrade and the scientist-and-poet Goethe propose a vision, in which Nature, far from being dominated, is respected as the true Partner of Civilization., Dois tableaux de la nature, duas descripções do nascer do so1 no Amazonas, da autoria dos viajantes Carl Friedrich Philipp von Martius (1819) e Mário de Andrade (1927), são comentados à luz da teoria das cores de Goethe (1810). Enquanto o texto de Martius é tributário da tradição naturalista e romântica, Mário, uma das vozes das vanguardas do século XX, expressa uma nuova estesia, numa conjunção de materialismo estético e antropológico. O objetivo deste estudo é examinar até que ponto naturalista Martius, o poeta Mário e o cientisia-poeta Goethe apresentam uma visão da natureza em que esta não seja dominada, mas reconhecida corno parceira igual pela civilizaqição.

"The timing of early state formation varies across the world. Inspired by Jared Diamond's seminal work, the authors employ large-n statistics to demonstrate how this variation has been structured by prehistoric biogeographical conditions, which have influenced the timing of the transition from hunter/ gatherer production to agriculture and, in turn, the timing of state formation. Biogeography structures both the extent to which societies have invented agriculture and state technology de novo, and the extent to which these inventions have diffused from adjacent societies. Importantly, they demonstrate how these prehistoric processes have continued to shape state formation by influencing the relative competitiveness of states until the near present." (author's abstract)

Es wird der Zugang und der Umgang der Soziologie mit Religion und Weltkultur thematisiert. Argumentiert wird, daß die Soziologie Religion begrifflich als "Phänomen Religion" verformt hat. Als vorbegrifflichtes "Phänomen Religion" ist es selber unmittelbarer Ausdruck einer Verformung soziologischen Denkens. Es sagt so selber mehr über das soziologische Denken aus als über die "Sachen", auf die es sich bezieht; wohl aber wird deren Wahrnehmung nun über die Optik dieses Konstrukts gebrochen. Die Ursache für dieses Vorgehen wird in der fehlenden kulturgeschichtlichen Aufklärung gesehen. Am Beispiel der Debatte um die "Säkularisierungsthese" wird der Umgang der westlichen Religionssoziologie mit Religion verdeutlicht. (GF)

Der Verfasser beschreibt an den Beispielen "gesellschaftliche Integration" und "gesellschaftliches Wesen des Einzelmenschen" Grundkategorien, die bestimmte Tendenzen des sozialen Wandels zum Ausdruck bringen. Nicht so sehr die Technik innerhalb der Gesellschaft sei das Thema einer Theorie der Gesellschaft, sondern die Technisierung der Gesellschaft: "Mit der Technik produzieren wir gesellschaftliche Strukturen." In der Frage, welche Techniken entwickelt werden sollen, treten gesellschaftliche Antagonismen hervor, und die Technologiepolitik wird zum Fokus politischer Auseinandersetzungen. Technikkritik wird daher nicht mehr als Kulturkritik interpretiert, sondern als gesellschaftlicher Konflikt. (psz)

"Die besondere Natur der Weltgesellschaft zeigt sich auch in einem sehr besonderen Verhältnis zur primären resp. als primär geltenden Natur. Neben - und in Verbindung mit - der allgemeinmenschlichen und insofern unvermeidlich 'formalen' Rationalität ist eine so verstandene Natur nämlich der wichtigste universelle Bezugsrahmen eines alle Menschen einschließenden und verbindenden Kommunikations- und Handlungszusammenhangs, und zwar in Gestalt der allgemeinmenschlichen Natürlichkeit (Leiblichkeit/ Sinnlichkeit/ elementare Emotionalität) einerseits, der natürlichen 'Umwelt' andererseits. Dies erklärt, warum Ernährung und Nahrungsmangel, Gesundheit, Krankheit und medizinische Versorgung, Sexualität und Sport ebenso zu vorherrschenden Themen der welt-gesellschaftlichen Kommunikation geworden sind wie ökologische Probleme und Naturkatastrophen. Der Prozess der Herausbildung einer erdumspannenden Weltzivilisation erweist sich insofern tatsächlich, und aus einsichtigen Gründen, als ein Prozess der 'Naturalisierung des Menschen'. Ob damit, wie Marx annahm, eine 'Humanisierung der Natur' einhergeht, erscheint fraglich. Jedenfalls ist unklar, was 'Humanisierung' bedeutet, wenn der weltgesellschaftlich existierende, also allgemeine Mensch sich selbst als Naturwesen auffasst - und auffassen muss." (Autorenreferat)

Während auf zwischenstaatlicher Ebene kein Gewaltmonopol besteht, gibt es innerstaatlich ein staatliches Gewaltmonopol und damit 'legale gewalttätige Gruppen', die 'illegalen gewalttätigen Gruppen' gegenüberstehen. Unter diesem Aspekt werden, beginnend mit dem deutsch-französischen Krieg 1870/71, Aspekte einer 'Biographie der Staatsgesellschaft Deutschland' entworfen. Der Adaption des Bürgertums an die adlige Oberschicht und der 'Verbürgerlichung des militärischen Ethos' nach 1871 folgt nach 1918 ein 'Machtverlust des ehemaligen Establishments', der wesentlich zum Aufkommen des aus Offizierskorps und Studentenschaft sich rekrutierenden Rechts-Terrorismus der Weimarer Republik beiträgt. Die Identifikations- und Sinnkrise, die diesem Terrorismus zugrundeliegt, macht ihn vergleichbar mit dem Terrorismus in der BRD nach 1968. (WZ)