Contemporary civilisational analysis has emerged in the post-Cold War period as a forming but already controversial field of scholarship. This book focuses on the scholarship produced in this field since the 1970s. It begins with anthropological axioms posited by Ibn Khaldun, Simon Bolivar and George Pachymeres. Three conceptual images of civilisations are prominent in the field. First, civilisations are conceived as socio-cultural units, entities or blocs in an 'integrationist' image. They emerge out of long-term uneven historical processes. Finally, in a 'relational' image civilisations are believed to gain definition and institute developmental patterns through inter-societal and inter-cultural encounters. The book traces the history of semantic developments of the notions of 'civilisation' and 'civilisations' coextensive with the expansion of Europe's empires and consubstantial with colonialism. Early modernities are more important in the long formation of capitalism. Outlining the conceptual framework of inter-civilisational engagement, the book analytically plots the ties instituted by human imaginaries across four dimensions of inter-civilisational engagement. It also interrogates the relationship between oceans, seas and civilisations. Oceanian civilisation exhibits patterns of deep engagement and connection. Though damaged, Pacific cultures have invoked their own counter-imaginary in closer proximity to past islander experiences. Collective memory provides resources for coping with critical issues. The book also explores Latin American and Japanese experiences that shed light on the engagement of civilisations, applying the model of inter-civilisational engagement to modern perspectives in culture and the arts, politics, theology and political economy.
anthropology. Three conceptual images of civilisations are prominent in the
field. First, civilisations are conceived as socio-cultural units, entities or blocs
in an ‘integrationist’ image. In ‘processual’ explanations civilisations emerge
out of long-term uneven historical processes. Finally, in a ‘relational’ image
civilisations are believed to gain definition and institute developmental patterns
through inter-societal and inter-culturalencounters. A century of perspectives
informs all three images. Both contemporary civilisational analysis and early-
indigenous communities, which were repositories of cosmovision. Engagement gave validity to indigenous knowledge and created spaces for
all-round learning. In those spaces, liberationists could learn in inter-culturalencounters.
As Latin American philosophy was in the background of liberation theology,
the problematic of ‘liberation’ soon came to be a bridge between theology and
philosophy (Schutte, 1993). When combined with what liberationists learnt
from base communities, the notion shifted onto ontological grounds. What liberation came to signify reflected inter