David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Philosophy and Social Criticism 37 (4):393-399 (2011)
Two opposite statements must be rejected with the same rigor. First (1) is that a few countries have identified themselves with modernity by their scientific, technical and economic achievement and that the rest of the world, which is lagging behind the ‘advanced countries’, must follow in their footsteps and imitate their example. The article first of all sets out the falsity of such a statement, because there is not one but many western paths of modernization, and indicates that it is nothing but a colonialist ideology, which spread from European and American societies and cultures and destroyed all independent efforts of modernization in other countries, in particular China. The hegemony of the western capitalist model is more than challenged by other ways of modernization, for though the soviet model has failed, other countries are ‘emerging’ or have already emerged. Second (2) the opposite representation defends the idea of a complete multiculturalism including political regimes and human rights. It fights against the previous colonialist model and supports a total relativism. But this view makes impossible the communication between completely different countries and cultures and reciprocal fear leads to an extreme conflict between ‘civilizations’, such as S. Huntington has described. This view leads to the conclusion that war is inevitable if each civilization has a complete internal unity and a complete control on all its activities. But the world is not divided into various theocratic states: no single theocratic state commands the whole or the majority of Muslim population. The central problem remains real and difficult: how to combine unity and diversity, the difference between cultures and the capacity for them to communicate with each other? The most useful idea is to elaborate one general definition of modernity, as a culture which is based on universalistic principles. The western mode of modernization is not the only possible one; nor is it at all sure that the western process of separation of temporal and spiritual powers is the only possibility. We cannot assert that universalism must penetrate social life only through political institutions and citizenship. It is beyond any reasonable doubt that modernity, with its universalistic components, cannot be identified with only one type of social organization and cultural values
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Ogbo Ugwuanyi (2008). Truth as Dialogue in a World Cultured By Difference. Proceedings of the Xxii World Congress of Philosophy 8:275-280.
Will Kymlicka & Magda Opalski (eds.) (2002). Can Liberal Pluralism Be Exported?: Western Political Theory and Ethnic Relations in Eastern Europe. OUP Oxford.
Dennis H. Wrong (1997). Cultural Relativism as Ideology. Critical Review 11 (2):291-300.
G. Bosetti (2011). Introduction: Addressing the Politics of Fear. The Challenge Posed by Pluralism to Europe. Philosophy and Social Criticism 37 (4):371-382.
Hamlet A. Gevorkian (2001). The Encounter of Cultures and the Philosophy of History. The Proceedings of the Twentieth World Congress of Philosophy 2001:147-156.
Kwame Gyekye (1997). Tradition and Modernity: Philosophical Reflections on the African Experience. OUP USA.
Heikki Saari (2005). Wittgenstein on Understanding Other Cultures. Grazer Philosophische Studien 68 (1):139-161.
In-Suk Cha (2012). Modernization, Counter-Modernization, and Philosophy. Journal of Philosophical Research 37 (Supplement):361-374.
Isabelle Maignan & O. C. Ferrell (2000). Measuring Corporate Citizenship in Two Countries: The Case of the United States and France. [REVIEW] Journal of Business Ethics 23 (3):283 - 297.
Gary Clemitshaw (2010). Citizenship Without History? Knowledge, Skills and Values in Citizenship Education. Ethics and Education 3 (2):135-147.
Dipankar Gupta (2005). Learning to Forget: The Anti-Memoirs of Modernity. Oxford University Press.
Shangkun Xu & Rudai Yang (2010). Indigenous Characteristics of Chinese Corporate Social Responsibility Conceptual Paradigm. Journal of Business Ethics 93 (2):321 - 333.
Bertrand Venard & Mohamed Hanafi (2008). Organizational Isomorphism and Corruption in Financial Institutions: Empirical Research in Emerging Countries. [REVIEW] Journal of Business Ethics 81 (2):481 - 498.
Anne Marie Dalton (2007). The Contribution of Ziauddin Sardar's Work to the Religion-Science Conversation. World Futures 63 (8):599 – 610.
Yan Zhao (2008). On Transformation of Historical Forms of Globalization. Proceedings of the Xxii World Congress of Philosophy 36:299-313.
Added to index2011-05-27
Total downloads14 ( #115,982 of 1,102,927 )
Recent downloads (6 months)4 ( #84,785 of 1,102,927 )
How can I increase my downloads?