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Interrogating civilisational analysis in a global age

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.

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agenda in civilisational analysis that will operate more closely at the intersection of past and present. Intersections of past and present Debating Civilisations began with anthropological axioms posited by Ibn Khaldun, Simon Bolivar and George Pachymeres. Each axiom alludes to perceptions of deep connectivity that pre-​date processes of modern globalisation. The three extracts in another way are anecdotes of inter-​civilisational engagement pre-​ dating the global age, which is one of the problems I pose and unpack in the book. The argument I have supported, that

in Debating civilisations
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Uses and critiques of ‘civilisation’

and form from each other. (Simon Bolivar, cited in Bolivar, 2009: 87) Sailing is a noble thing … it joins together men [sic] from different lands, and makes every inhospitable island a part of the mainland, it brings fresh knowledge to those who sail, it refines manners, it brings concord and civilisation to men [sic], it consolidates their nature by bringing together all that is most human in them. (George Pachymeres, cited in Paine, 2013: 599) Khaldun, Bolivar and Pachymeres point to specific notions of civilisation. They stress, respectively, the human creation

in Debating civilisations
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means of limiting the power of the state. In contrast, Latin American presidentialism developed a few decades later as a means of asserting state authority. Madisonian presidentialism (after James Madison, 1751–1836) was not and is not the same thing as Bolivarian presidentialism (after Simon Bolivar, ‘the Liberator’). One might roughly identify the first with checks and balances and the second with a leadership principle that is its antithesis. As a result, the formal institutional system of checksand-balances does not really describe how Latin American

in Democratization through the looking-glass
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The study of European Union relations with Mercosur

American countries originated in the Spanish conquest itself and in the institutions established by the Spanish and Portuguese to create an economic base which would consolidate their conquest of the new lands’ (Furtado 1976: 14). When these territories gained independence in the eighteenth century and figures such as Simon Bolivar inspired the revolutions that led to the independence of Latin American countries, the direction of Spanish and Portuguese territories again progressed in different ways. The Portuguese territories, through a transition without revolutions

in The European Union's policy towards Mercosur:
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The life and times of Jean-Jacques Rousseau

is true. The composer of Le devin du village (the favourite opera of Louis XV), the author of La Nouvelle Héloïse (the best-selling novel in the eighteenth century), Rousseau was more than the famed educationalist and the ‘author of the French revolution’. He inspired Mozart, Derrida, Tolstoi, Kant, Marie Antoinette, Emile Durkheim, Byron, Goethe and Simone Weil, as well as politicians like Maximilien Robespierre, Thomas Jefferson, Simon de Bolivar and John F. Kennedy. It is not surprising that this literary genius continues to fascinate.2 ‘A classic’, noted T

in The political philosophy of Jean-Jacques Rousseau
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Antinomies and enticements

Melanesia ( Ann Arbor : University of Michigan Press , 2001 ); Birgit Meyer and Peter Pels (eds.), Magic and Modernity: Interfaces of Revelation and Concealment ( Stanford, CA : Stanford University Press , 2003 ); Simon During , Modern Enchantments: The Cultural Power of Secular Magic ( Cambridge

in Subjects of modernity