n 11 ,4 ci \{' FI\iE COSMOLOGIES : ,(- An Tmnressi oni stic - - PDF document
n 11 ,4 ci \{' FI\iE COSMOLOGIES : ,(- An Tmnressi oni stic Presentation uJ o wltdrt uar uu16 Goa.l s - kocesses and Ind-icators of T)arro-'l nnmani TTI\T ITnirrarq-i irr Pnniont lrvJuvvt ,svsrvPrrrErrvt dr 6tudes du
ci
,4 11
\{' FI\iE COSMOLOGIES : ,(- An Tmnressi
Presentation
uJ
uar uu16
Goa.l s - kocesses and Ind-icators
T)arro-'l nnmani TTI\T ITnirrarq-i irr Pnniont
,svsrvPrrrErrvt lrvJuvvt
Institut universitaire dr 6tudes du
d5rrel nnncmpni - Ceneva.
rllvrl v,Pnner nrena.red for the
GPID Fifth Network Meeting, Montreaf, 2l JuIy - ! August 1980
1. On Cosmologies fn General And tr{estern Cosmolosr In Particufar A Bild.rs Eye Vier^r A glance at the-^orld- map tod-ay tefls us one very imnorta.i'rt fael.: there is Western civilization in la.wers of d'i fferent d-epths al-most all
there are Westerners almost all
the other civilizatiors seem to be more con- centrated" in specific areas, their sed-imentations in other parts
the worfd. much l-ess conspicuous and their representatives few and-
far betweer\l'This basic as;rmmetry alone :nkes it mand-atory to single
civil-i-zation for particular attention: what is it that has mad-e it if not world-civilization at least a donr-inant civillzation? And, in a more moralizing vein:rnrhat is good- about this, what has it brought
values to the rest
and what j-s bad about it
has it been a carrier
and struc-
(z\
tural violencg as a Western macro-culture?'-/ To explore such questions is to explore the anatomy
in generaf and Western civllization in particular as nothing in this
grasped on its
alone, but also has to be seen in terms of how it d-iffers from what- ever it can be compared- with. Western cl:_lizati-on has to be seen as
More n.erti r:'r'larl v- v/e sha'l-l f.tcus on three
rv! v ytj!
civj-lizations: the Hindu, Sinic and Nipponic
teqrns that d-o
not refer to countries but precisely to civilizattonsi-'
.n ll ll ' r
qrr"pr l/r | 1 -2f.1 ^n rh^h the CUf tUf e Shaf ed.
lJ VLvLLLLAULVLT t 9!LVL[, Wg ilLV@
by large parts of hurnanity, across countries and- nations, even across continent,s and throughout vast spans of tine. That this neverthel-ess is a fruitful concept inspite
within a cltl-:.zation is often more clear to outsiders than to i-nsid.ers: in- siders being nes',-erized- by the linguistic, religious and otherwise ethnic bord-er-fines within a civilization, trying tc c,-.me to grips with d-ifferences rather than with similarities
in efforts to l-earn the idioni of their inmed-iate neighbours in space and
see similarities: a Japanese will see basic
similarities between a Norwegian l-iberal of protestant stock and a Romarrlan marxist with an orthod-ox-catholic l."t souta(4)
It is these sinilarities we are particularly concerned with- Thew are fnrrnd ei, thp dooner lawers nf the c1Ll_17ation and d-o
^- +r^e surface as facls and. artefacts. Thew a.re nari:'lw
ffW U 4PPYaa Uir Ullg DUlf @Ug a- | avvv @!Lq aI UYIO9 UD. v _y*r urJ
embed-ded in the deep structures
human and non-human
in that civiLizatron, partly in the deep i-deology, the world Inaps, Weftanschauungen, cosmovisi5nes
that civilization. We shall- refer to this deeper aspect
(c)
zation as a cosmolobii and see this as a concept that rela tes to civi- lization much the same way as the psychological construct
nality" refates to a human being. fn both cases there is a process
abstraction to get d-orrrn to the d.eeper, more invariant. In both cases that
fead-s one to the unquestioned- assumptions,
to aspects so normal- and- so natural that they become like the air
^-^...^i "^ ".^ ^li eod - C)onspnrrontl v f.hc nnqmnl norr nf r ni rri 1 i ryal' aI'OllnO 1J-S r tlnl.LO-iJruyu. wvrroyquvrru-Llr, InelCOSTIIO-LOgJ "f Ont
mrrnh qc *ho nnrcano] i +.- ^f \ o /
uv,Laf,+ uJ vL a ,ru,r.d.rl bein$l'may not be knovrn to those peopfe themsefves
with the results
Or-O""rrOrtS bV OUtSiderS and- inSide-s thew r^ri I I rrqrr2l lrr :nnoni-. snpg items, have a questioiring attitud.e to others and reject still
In other word-s, cosmology analysis shoufd constitute a good- basis for dialogues within and between insid-ers and outsid-ers about the nature
Let us dispense with
from the very begiruring: cosmology analysis does not take a stand- on the, in ou-r mind very false and al so vor'l/ Wcsi.arn - d i r:hotomrr gfttpgleria]iSm vS . ideaf ismlt A cos- molog;r is expressed both in the street pattern
with its center at the Etoife (ltace Che.rl-es de Gauffe) and" the avenues radia- ting
the road. nap of tr'rance with its center in Paris and
the route nationalesrad-iating
network of Air F?ance with its center at Roissy (Ctrartes d-e Gaulfe again) and- the airlines
^.,+-.^-^^
'r
the COmmr-inaUt6 prn.no.aiso: a.s in Cef_
LAqLA UIffH VqUWAIUD. 4UVVY 4II UU ,Ialrt,al rre.
I
tain r:nquestioned id-eas and conceptions Flrench seem to have about
z
the primacy
What comes first, deep structure
seen as a chicken/egg problem: the chicken begets a new chicken through the egg, and- - as someone has pointed
ee"c her"ets a. ne1/ e,c".c" thropgh the ChiCken. Thus, cosmology is a "family
thingsrrconcept. lt is that which deep structures and d-eep ideologies
have in
points toward-s a holistic ana- lrrsi s of .a e'irril iz.et,-t
to find. coillmon themes that the rna- terial and id"eal aspects
can be seen as implemen- tations
Ideally,
a cosnofo&r by one fi- gure alone, an image so powerful that the essence of that civilization is carried- in that imase alone. We are not in possession
so our approach wif} have to be more anafytical. More precisely, vre :hal1 simply assume that in ord.er to explorc a cosmolory we should at l-east have some in- forrnation about how the foflowins 6 entities are nrc.cniqad in thsf
"-"-'Hi
'/
coSmolog]r:
Space Time Krrowledge
Person-Nature Person-Person Pers
ersonaf
Other aspects cou-ld be mentioned-, for instance something
will be left for the time being, just as we have left
Amerindian (North and South) and Pacific (poty- nesian, Micronesian and Melanesian) civtLtzations. The focus here is
rather than on completeness. Let us then return 'r,o the civilizations singfed-
for attention. We shalf rnake use of the Occi-dent/Orient d-istinction, /^\
wpl I k6owi nr" tha.+ i t j o nrahl amc li a on,l hrr mnn-- COnSidef
Of da t".\O/
wLf ! rravw!116 url4 u r u ID lJrvulsfll@ ulv arfu wJ tL@tLJ
Two rronr val id noints
are often levellcd a..e"ainsi this distinction: that medieva] Europe in rm.ny regards j-s similar to the Orientrand. that lndia,
the Hindu civilization,
_A
T
has both occidental and oriental .=n""{3) w" siru.tl accept both points, and for that reason tafk in terms of two,not only one,occidental civi- rization, but rather than referring to them as "modern" or ilmed-ievalfr nr qnmaihino lrte that we shalf refer to them as the expansion mod_e frn) and contraction mode, respectivelfl'The Hindu civilization
see as something in-between, with both occid-ental and. oriental_ aspects -
:n 'imrco fhr* cagg Hind.uj-sm as the cross-road-s
the world: nr'- conver-
I U,_g WV!IU. \/L.
sely, see the occident and the orient as having picked up different aspects
would see Hind-uism as the crad-le of the world-. Tkre cross-road- and- the cradle inrages are mutually conpatible, not contradictory.
end-, then, would be the oriental- civi- lizations, as mentioned. sub-divided into sinic and }Iipponic. So our
n^^i,r^-+ /n-; ^-+ vuurusrr vl v!Lw\!u continuum will look something fike this:
, Occidental
Oriental
t/\
Sinic Nipponic
mod-e Contraction moae- Hindu
Let us then turn to the more positive, if
tenta- tive, d-efinitions
and Orient. We shaf] concei-ve of the Occident as the area covered_ by the peoples adhering to, if not believing in, the religions
kjtab (Ola testanent) I essentially Judaism (about 1! million), Christia- nity (about
and Jsfam (about 7!O million). This means that we are operating with a broad concept
encompassing three very closely related religions as well as the l-atter day secular
: liberalism and marxism, giving rise to capi- talist and soci-alist rnaterial- cultures respectively
civi- lizations. They will have to stand more of a test
that epithet. within this broad- concept
have a more narrow concept that would exclude Islam, some r^rill refer to that as rtWestern't civiTization. And within this again a stil-l more narow concept focus- sing
perhaps particularly North-western,Etrope and North America, in other rvords on protestant christianity in religious terms. One might even talk about a Far west, and my or,rn image of that
tr
^ I jrrr ^ --Li*^
ChfffCh in a Smaff StUfd.' nnmmrrn'ii-r 'in
a LL V UIC WIfl UV yr U UYD Uaff U UllU Url !l A Or@!! D UUI UJ UUllrrWlI UJ rrl
Tdaho o'r Wvorninpr- rrrr in thc Rockw Mnunta.ins- Rrri; not d.oun on the
side: Lhe West coast is already to a large extent penetrated by the Orient. Correspond-ingly, I shall conceive
as
lrr tho nennl a who are .adhar.inr" tn i F nnf hol i arrinc in
Budd-hisn'L
as for Chiistianity a term covering very many varieties. There is
a little lringe that tod-ay can be referred" to as rela-
+-i r,^'r arrnnh-i c+ accnn*i
flp coilntri trs
Theravad_a Buddhism
V!IgU
/,. (the Southern branch, Sri Lanka, Burma, Thailand, what is l-eft of
K:mnrrchce :nd T,:os): 'in a mnre comnlete trp:tmonl this should be in- nlrrdod:o: snnnia,l civil-ization VInro imnnrteni ioda.v a.re ihe M^L^----^
vauugu @D a DygVf@I u! vLLLAa UIvfl. I LVf E frll_yVL VAIIU uvual u!u vltv ) @JLAJALLA
countries, China rrith Korea and Vietrram, Japan (tfre nastern branch).
Nothing in what has been said. above should be taken to mean that civilizations are watertight compartments. Rather, they are jn incessant interaction, lending and borrowing, send-ing and" receiving, imposing and submitting as people, things and ideas move in space. There is that
in afl- of them, and particularly so in the llindu civilization, given its geographical location. But in this inter- action Occid-ent and Orient seem to act and react d-ifferently, and these d-ifferences are themselves
significance in understanding this civilization. Tkrus, we shall see the Occident as fund-amentally slmthetic and the Orient as fund-amentally eclectic, meaning by this
that new elements are absorbed into the Occident i-n a unified construct
(tn he cxnlorpd holor^,)- whcrcas new elements in the Orient are aSsimj-
lated as a part
coexisting with
efements. One may talk about the Judaeo-Greek-Ronan
civiliza- tion (a somewhat short time-perspective though,
mention
ftra Qrrmar.ionc itr^ D^r^--'r ^*;^.^^ ^.^d Assrrria.ns- thc 11/-F'n+.i^_^ +L^ Hi-ttites
uirs vur.srrorlDt ulrs D4pJLwtt!alrD 4llu JrurJ!ruJrut urrE
Ulle
and the Hurrians, the Canaanites and the Arameans and the Persiro";!12) P..+ +r.^ nnin+ i- that all- these elements are welded together so that
s wsruLv uv6u uffu! uv
the components are no longer detachable. Not so in the Orient: it nakes
rran.. m.'ah tO COnCeiVe Of the Si ni c a.nd l$i nnnni
OnS aS
atlq rrryyvrrrv u! Y LLLAa vL
nnnqi q-l.i nc nf sonl nrti
I -.,^--
.
r@JYrD AU Ulfg VUUUUL|L,I .
Sinic Daoism Confucianism Budd-hism Occid"entalisrn:
vlf! aD u!@rfr uJ
liberalisrn Ivlarxism
( layers, something like this (with the recent Nipponic Shintoism Confucianism Bud-dhisnt Occid.entaf ism:
nL-; ^+-'^--i +*- vrMD ul@fu uJ
Liberalisn
'lrlrrrq, e firllrrfladcrod ^hinaqa iq g D:nist : (lanfrrnirn r RrrdAhiql-
vvrtr *vral L, a !4uurrrD u,
a Christian, a libera] and a rnarxist - the l-atter el ement is poorly
dowcloned in the \innon'ir: r:iwi1iz,al,)on which also would be eclecti-c.
So, there is a Far East: something like a Zen monastery meditation-oriented. where the ldaho church is prayer-oriented, collec- tivist at the micro level of the little group and the nacro level
Protestant Christianity and 1t{ahayana Bud-d.hism are then
ns cos-
rrrvlUfJ DUVIr OD Yi4rlryls-) a- ttLalLL!sDuaufvilD UI Ll-- *--y--
They are not the source of these cosmologies, here they are seen as expressions
powerfuf carriers
Between these two extremes, then, are all- kind.s ofin between positions, +^ -r.^ ^--r ^-^^ And in doinpr so we aTe foCussinr"
Sinic
UU Ug Y^]:,IUI Yq. vvuDr]rr6 virrJ urf u u
rnd tha N'innnn-in:mr-lqrms nf n'irrilizrl-.-ionq nni. nn tho nrrra P,rrdil-rjc*
tufu urrs LrrlJ}Jvlrlv 444a6 vLv L LLLa t ]fu u vll uitY yu!g ,4uurLaD u t
for instance which would also have been worthwhile had it not been for its refative powerlessness in the world at present. This is because we see eclecticism as cmcial- in the Orient tod-ay, a point best a.ppre- ciated by imagining what would happen to a Westerner who declared himself both Jew, Christian, Muslim, humanist, liberal and marxist at the same time.
2. Five Cosmologies Explored: Some Positions Against the backgror-r:rd of what has been said- in the preceding sectj-on let us now try to say something preci-se about the five civi- h-zations singled
attention. Tkre basic id"eas are ind-icated- in fabfe 1; what is needed is to spell this
rnnid'lrr
+^---i+^-i6a in cnrna cnrt tine.
!@-P!Ur.y vv9r!rJrlf6 vaD u us!!f uulrsD !lr pyavs @rfq
n-r-- ^^me r,,iords about the methodolosv
exercise before
VI]IJ Pvlrlg WVIUD avvqV Ulte l|
r- +1.,;^ -i-+-^:..^+^---
there wilf be no effort at
D U@r U!I16. rrr vrlrD lrf uJ uuuv uvrJ y
afl- to substantiate the points mad-e, but the method-ofog;r can be made
i ni t Rrn:dl
qnaqlrinq i t i q l'nc
nn *-.,n
uilif f ui Ur JIU@ufJ D!L@ llrti ] u rD u4D:u ulf uwu
r
(t) exploring the'rsimifarities
different struc- tures
ideologies within the same civifization, looking for sirrlfarities at a deeper l-evel-. (Z) exploring"the dissimilarities
":taking the same structures
within d.ifferent civilizations, lnnkinc fnr dic:<ipf]zritieS at a deeper level-.
An exp-Loration
betvreen fiberalism and ru."ri"$]'1o="inry also refating both of them to Christianity and maybe to Tsfam woufd- be
at some insight about Western uivilization. Corres-
nnndr'nmt-r an1 nTjn.cn how Rlddhi sm becOmeS different in Tn{l i2.- ehina
t v^I,rv!!
^'^i r^-^-
wield some insight into the nature
AIIV daYAlr wU4fU Jlvru 61lv lfluv ulls llauu (ltl\
between Hindu, Sinic and Nipponic civilizations (ttat<amuld-#ho d.id this afso ad-ded Tibet - the home of Tantric Buddhism or Lamaism, the Northern branch of Bud-d-hism
civllization). Another
"^"'rd hp to ern'l
yvDDrurla uJ wvuru uu uv u^yrv!u
/r r\
. \L)I
narxidn-//stil-1 another would be to look for similarities between Gand-Lism
/ ,. \ f
(with a Hind-u-Bud-dhist basis) and lvla.oism (a tytrlical Chinese slnslmm r'ri l-h
/ t r\
a laois t-Confucian-Buddtrist-Christian-1ibera1 basis )t.t%y using both of these methods carefully resul-ts may be arrived af, but only in the form
useful they are in order to account for basic features in past and con-
+^--^----. r^; ^+^-1r nf thcso eirri I izations.
usl!+rvrarJ rfrD uv!J uf uffsDY urv f r
The crude positions taken in Table f can now be ertrllored rrertir:allw-
at a time ror bLortzontallyrone cosmological a.snect at a. time 1,to chnll nrofer to start with the latter as it emphasizes
quyvv
the d-ifferences between the cosmologies more clearly.
TNSMT > 4
Insert p. 7
I'or cosrnologies, as here conceived
There is no such thing as an Occident-Orient continuum; these are discrete types that perhaps can be placed
many-dimensional_ continuum. Maybe cosmologies can be likened to biological species.
Thotr eon ha nnmn--ad lharo
lrnmnl n cnrra al
hir+ +h^.'
d^ i i LsJ u4r us uvlrrjr@ su, ur rsl Y a! s irvurvf v6v4o sasr[gtl u> t uu u uJlg.y d-L'e a]$u
distinct, discrete. They can interact, but inter-breeding is intra- species, between sub-t;rpes. For this reason there is a limit to how much one caJ) change a cosmofory, modify it without killing it. The latter may not be a bad idea in some casest there are cosmolo- gies that are pathological. But the basic point is that we are not free to make the perfect cosmologl, except
by com- h'i ninr" all
This would be much ]ii.o nnnsfrrrniino
4v vr116
the perfect animal by putting together features frcm d-ifferent
^naniac
rrrarfahznipl in tho wrior nn lrnd in fho
VYUI 4Ugt 4vVI UVVLAVC, Lt! UIlg WdUg! t Jrr t@Lu, Ur!g
air. Mutations may come about - but the outcome not so easily be
h-^.r.i ^+^1.-'r ^ d- ^SS_fef til_iZatiOn mav ta.ke nl :ce - hrrt cn.i w-on the
yLgUMAPLV. Vf UD--I9L VLLLLA U!Ulf rrruJ warlv yf AvUt u*u t)tvvrt ullg
complexily
diverse indeed.
TABLE 1 :
Five Cosmofogies: some positions
Contracti-on mod.e
Kk:OL3L-
F-5,A.-r-LJ y<8.
atorn-l sti- c deducti-re Henschaft
nnn-rrorroieni qn
hofistic ded.uctive Heruschaft non-vegetarj-an
\Ti nn^-i ^ rr ryy vrr! u
,, ]. /"J
atonr-lstic/hotistic atomistic/trotistic atomistic/notistic deductive /diaLectic deductive/dialectic deductive'/aiut""ii"
I O I
Partnerschaft
vegetarian vertical/horizontal verticaf vert:.cal- /horizontal verti'ca:-ftiorizontal- verticaf ind"ivid-ualist coffectivist collectivist/ collectivist/ collectivist individual,ist individualist
1)o?qnhr I an,l qtnflr lq7
universal
no?qn:rt I q n..'l
rv+vv rw4 vv4f
no god plura1 particular no sorrl nibbana
Hindu
Sinic
Partnerschaft
vegetarian + vegetarian
eternal life
space. we start with the most basic, the rnediurn in which we live.
tr''i wc worr. di ffercnt enncentrra.l i zations
socio-c"eorn a.nhi r:el sn2.ce
vvlJvulvya
are d-epicted here. The extremes are the Occid-ent in the contraction mode and. the Hind-u positions: with some exaggeration it is assumed that the former is highly insul-ar, seeing social reality as consisting
(the manor in early Middle Ages, a fower levef /rz\ feudal unit d-uring the later lvtiddle Ageb)'./The Hind-u image is d-epicted. here as just the opposite
as al-1-embracing, as universal
assumption being that there is a Hind-u in everybod,y,
that he or she maw not he a.ware of it. More similar are the other three: there are visions
the whole worfd-, but afso a clear conceptuafization
as being in the West, China (tne fi-ngd-om of the Middle, Zhong guo) and Japan resner:t'i wc-lrr- Rrr+ +L +L-^e different concents
aS
!EDysu uf vYrJ . luv urrEDg @!E urfrYg ultrErsflu uull9u}J vr vr @ uLiruur
becomes evid-ent when one explores how the rest of the world" is con- ceptualized: as a periphery to be occid.entalized in the Occid-entrbut with the Occident remaining the center; as a resonrce with vhich one
ean heve sner:'i fic excha.n.c"e rela.tions but with Janan rema.ininr"'i ts own center
itself, for the Nipponic civilization, and as Barbaria with which
except those
that are necessary for defense against the four types of foreigners / ,,
(nn?"th H:rh:ri:n^ ^^ ^+ D--.L^-'i ^nq - sorf,h R:rheri2ns and west Barbafians
\rrvr urr !@r uo!rarrD t g4D U !@I V@Ia@IlD t DVU uIMr U@!
the forTner being the worst, hence the l-ocation
Taken in that
there is a d-ecreasing scope of the interaction,
l-rom a. werw,liff..-^ 6^nn^ jn *}ra OCCidental COnCent via
qnaci f ie nno infhc Ninnonie concent, (exceni for an ttirtnel, resourcerl
urrv arryyv
countries d"uring the Dai-to-5 period-
Asian co-nrosne?";+-- ^^-^^-+\ +^ little
at a]l in
^Drorr wv-yr uDyEr r uJ vvrrv|'y v ,/ , vw
('rRl
the Sinic conceptualizatibfil'Obviousl-y,these make for very d-ifferent
trmaq nf fnraim nnlinrr urii.h: nrttorn s'lrordrr qei J-nr lha lrarr
uJysD vf !v!9r6rr lwfavJt wrurl a yau uulff arrE@uJ Dvu rvr uflY AgJ @DyEvu
civil-:-zation: the missionary zeal, the territorial conquest, economic expansion
m;*^ ^ --i.^ +L^ ^^hn^nf,.o'l i qcli ^ ,l^-i
laa?a dirr.ida inf 1 f,glg r!!lu. 454111 ul]c uullvvP vvalLLavlvrlDt@D uElruuc;u llgtct uIvIug fIIUL
prlouns w'i th the Hind-u and the occid"ental contraction mod-e in a ca.tegorw by themselves. It is of cou-rse very si-mpl-istic, but what is rend-ered- here is the notion that in those two civifizati-ons the external, sociaf conditions
were and are seen as essentially unchanged- and un- cha.n,""ea.bl e rela.t';-'^ +^ ^h-^-^1 ^mi 6,2'l timp - the ffat line il-l-uStrates
vrrura6vavrv !vru urv g uv vrfrvirv vJfs
t't q) +hi \:/ {n sarr'i n.c' so one m'i r"hl, a.'l s^ rarhana amr\ggj2g that the COSpO- I o.orr we a.re e:-nl ori nr" 'i s essenti:l I rr snci e.l cnsrno'l o9-\r al thorrgh it iS
'v6.}vv^}/!v!!
also assumed- that it has ramifications into naturaf cosmolog;g in general
a.nd tne eoSmO'l 6s' n1- l-ha rrnilrarc^ rl^^^-^r ^--rr- 'r.- ^fnCeiVed-
*rru v-rv uverlrvLv6J WL ui IY W[ v sIDc t UVDlrlvlv6J AD ]uVI U !14!a UWIJ Vl
in particular. This is brought
clearly when the other three civjlizations are compared. Occid-ental civilization in the erpan- sion mode- :nd this 'is trsrrallrr rrhat we think
about "western civ:-l.'i-zaivion" is
referred to as having a linear time
ennnant T4ri e i c r.ffnhF Tf
no i.ho i.i ma nnneanJ- i c r] rrmrl-.'i n r^ri ih
UVrfvgy U. fllD !D W! Wrr6 . J L qttJ Uillif6 urlv ulr,ls vvlfvg! U rD tL-!4ILL@ UIU t W! uii r n.rnla inn] rrdin-
lanc{
alamo-*a A-icn-foll-naplznac
atr leasL sevelt e-Lelrrejt u$: larao-L$e--Ld,t__L-uar.Klress-en- I 'i.c"htenment-rroq-asq-nri <i a-p2 fl^^-^'r ^ m'--^ ": fifth ef ement in this
aae)rrvuljlulLv yL v6IUDD-UIf Df D-UA UIjOIDf,D r lrtlv, Uitt
nrrnlo fho narinrl nf nr.lraqq m:rr-lnnk lino:r fovnnnanl-iql m-ichi norhrnq
vJ vte t urre l/urrvu vr I/! u }Jertrayu
be a better term) to people convinced that they are located in tirne
a.fter enl ightenmcnt (the a.6vent nr rac.,c-nl.-i
an1 such secular and
,,-*-rclt u \ uf,rg @uv sll u ur
u t
lesser fi-gures as Adam Smith and Karf l{arx) but before crisis (.trnla-
gefifi on llro | 6pf- 1 1 nf aon j +-l i sm)
a.l sO befOre Catharsis .
6suuvri, uI]u uuwttf ara vf uolrr vallorLLJ
@aDL
'Jhe d-ra;natic nature of this conceptualization is emphasized even further by the assumption that I'crisis is just around the cornertt, an assunp- tion that seems to be a part of western cosmofoglr. @at
Sinic and- Nipponic time cosmologies are here de-
n'icted:s sim'ila.r- in more deta.'jlcd ana.lrrs'is diffcronees mir"hl hg
yf v uEu L, Llt
brought
There are obvious cycl-icaf e}ements enbedd-ed in ancient
Qin-i n nrrl irrro f l2--.oo-o :nimr-l n..nl a fnr jnc*-nna .l +1.^r.trh h^+
, \*-
!o!' J_tls i/aJlL:e, af ultoug'Jr Jto u so
different from the l2-months astrol-ogical cycle also well-known in .\ the West). There are diaf ectj-cal elements, known in Budd-hism and very
ninh^rrna^,i in T)qoism (henr:e- nossih'l ,r- I ess nrasont 'in f.he Nl'innonig
PIvrlvwlvsu f1f lavrDiIl \rrsrfvet l/vrDrufJ t !eDo !LsDsrtu far ulLs r!ayIJv
and in the Sinic cosmolog;r) with contrad-ictions building uprcrystaL),rzLng
Tncarf n I O 'lrhrrq l-ho rrorrr n^+-i^n nl- rorrnlrttinn i q nrnhnhl.r ^-aid^h+.'1
lffUD . Ulf g V g! v fjv UJVff v!
It implies discontinuity, a sudden bransformation. Something comes about which was not bhere before; moreover, the new is not
sui r"eneris- it is nn ^ *^'- ^'.^'1 ;+-- hnnefirl iv hpttcr. But this can be
6Y11gr !p t ! U !D Ua 4 Ilsw q*Arl UJ t |u}/er 4rrJ ps u ug
seen as a sociaf projection from a deeper type, firmly enbed-d-ed in Occidental cosmologl4: a proiection from the individual level paradigrls for conversion and safvation. The conversion is a basic discontinuity in the state
to faith, baseC ?n a^n act of free wil-l- (or with an element of free will); salvation is the final consummati-on of conversion, the transcendental discontinuity into a state
bliss. The exe::tio;i needed,
+ha . mnr-r
tha rdanrrrcrr nf tha f:i fh J-ha aoi d+^n+'i
Arn^*
ullY aeullv duuqu ufrg auuuuovv v! Lur ur-. uif,g g ID uglf,uf 4I l:ilro
about his/her fate for eternity are basic in this context. In short, the metaphor, the basic paradigm is already there
for col'l er:tirre-
in the sense
discontinuities. Neither the Hindu transmigration concept, nor the Bud,d-hist rebirth concept, would harbor in them a forrn that discontinuoug that einmalig and that irreversible. There
?ro mn-ro enmnlA-r nfOCeSSeS. mofe'l^'^--l--+j.^- [+U..4 nrr*l'ctin- the processes , more
Las1,lng \ Itruq uu L_LiJS r,_Llrg, individual- life span and not so simplistically conceived
just / -- +.-^ .'i - n11766f 6711 h.rt flpy a.T.e s. r:l ose'l v rel pterl ) tra.nsi-
vils \VJ UwUt v!a yur6avvlJ t wvv crE Dv uavDslJ Lc Lavev) LLo
tions.
an eruption/disruption gives birth to a new form which also will be contradictory with the contradictions building up,
is assumed- that the occidental element in the oriental ecl-ectic combinations gives to this entire process afso a linear
el cment_ an ido: ^f nrnmnca . notion that One si,a.rts a.l, a. hir"h61. lu' *Ir -*"- ";"x
level- for each timAl"frence, the d-ifferences are tremendous, and the imnlica.iions in international affairs coitsid-erable: the Orient would he no sira.npnprs to the id-ea of set-backs because thew wil-l assrrmc flsl afterwards there will- be a new build-up and that
time perspective things may sort themsel-ves
their favor-rr, whereas in the Occident the j-d"ea woufd be built up toward-s a crisis that will either end with catharsis and salvation
totaf d-or^mfalf (tne
/.rr \
broken line indicated in the l'igure) \ttl There is a d-ifference here between Occident
cn.l Anjani n^{ p2silrr dcnir:ied in s;ch simnlo fi.orrrcs- Perha.ns One
vvgvtlJtv!]lut/U
mclr coar l'].rc* *hn Occident has a nroier:t
dofin'i to kind: the
"*J
na.me of the nrn-i^^+ ic, n7na6.. which consists in sorting Eood and-
vrrv v!v,lvvv !p a v!
evif, and having the good prevail
For that reason the catharsis is the final state
the End-zustand, lrhere the perfectible has becone perfect and the non-perfect has been discard-ed
as the serhpc^a nf hi qtnrrr In arhpr u'ords
l-imp h:q q has'
_--_
v.-ov vf , u! v!a_ *
and an end,and- in a sense it ends where it started: with paradise (perfect markets in the liberal visi-on, Urkommunismus in the narxi.st visinn.) - lrlro Orient dOeS nOt haVe SuCh ViSiOnS Of herrinnin,c" o- enfl -
v! vrju,
the dialectic from eternity to eternlty, and consequently there rvill not be any sorting either
such dichotomies are to be conceived. of dialectically as inseparabl-erwor-
l.-ino nn
nfhor nnovi qf ino 2c nn-*c n! n ..'} ^l a hrr* in rrrrrri
__*-o *s pd,L ts o_ i, wJIo*,, ,*,J..ng nrnnnrf.i nns_ Tf +1-^-^ ia c nr^i^ct it would consist in und"erstandine
! u varr*+rrb
this and in steering this process towards more distant goals that in themselves must be to dialectically conceived-. Clearly, however,
"j+L i ^t'^- occid-entalization
this linear
W! Urr fafuIVADarl6 VVUf UYIMtLLa UIvlf vI Ulls v!IYI] U UffID Mlv4j Wl C^I/u-..-v!j
ti:.1 el omcnt 'narr take the rrnner hand a.nd ihe r:rrcl i ea- diaT eeti r'31 element recede into the backgrormd- as smal-l ripples
And on purpose we say wave, not v/aves, as the true
concept
i mn'l I ae n no a.'al a nnl .' *ha nna llnrrr
rt A T) fiuyrlED vrls vJ wf,9 vfllJ t uras vrrg
Knnur] ad qo Fni el.omn'l ng.rli s +.he rJa.rt
I ^^'l '"
u v! vverrlvrv6J uY@Irf16 wr url
*I*"n"" aspects of how to arrive at knowf edge, about what is,
rn; urlrrr .i * i q qn ,.,i +1,. Ancnri nf i 6n a.nd ey-nla.n2.+,inn nf frnf.rr:l
4l1U w]IJ I U f
t Wf UJI USDV!f,j1 ulvir
s^-yr@
( cq\
amn-irinql rarli irr rnd nossihle nnientia.l r,Aa.li $f'l^-'l-.
rvarruJ. h6@frlt 6rwr'rJ
simnlifierl we ha.ve tried. to conceive of this in terms of two mod-es
into
ni ocos - for instennc. referred io asttunitsttandrtvariabf esttcharac-
yrsusr t r vr
terizing units in the aristotef'Lanfcartesian mann."\'e)rd a hofistic
^nF - trwi nc +o e^n^ +^ ffi: n^ !,j +h the essence
totalities. Ifurther t
ur rs t urJ !L!6 uv uullLu uu 6l r}JD wf u
we have distinguished between two modes of explanation'
t'i ve infem'i npn lnwer level nronositions about the units from higher
va t trrb
larra1 nrnnnq-i*-innq hrr mo:ns
a lo,qica'l rela.h'i 6n nf imnl'in:i.'inn
I/rvPvvr vruflD uJ IuYarrD v! a !v6!ve! rufu ulvrr vf vrvrrt
and one dialectic that would try to erplain what is not in terms
logical relations but in terms ofrrinner" forces and processes that in turn follow general laws, within the whole intuited by holism.
TABLE 2. A Typqlog:r Of Epistemologies atomistic
holistic d-ed.uctive dial-ectic
a.mrnq-i nni qt
h-indu-
contractive slnrc
n'i nnnn i n
Clearly,
civilization in the erpansion mndp is nrodnminn-rT-,
and deductive. The social institution
rrruug tD IJ!YuvrjlrltattvLJ a vvl(!D u!u
concer?ned- with producing valid knowled-ge, bhe institution
has two tasks: to subd-ivid-e reality in a suitable manner, characteri- zing ulits and relations between units so as to arrive at propositions; and the effort to lirrk these propo'itions together in theorelical pyramid.s. The final ed-ifice can then be verified ,ind-uctively by worki-ng
.rrr.rcr.lc fF^m
nnnl-irmarl nrnnnai-]-i^ha ^z,,la,-lrrnfirral .r h
upwa-L'o$ lIOlrI eriIIJ_LLLCLLTJ uurlrrrlreo pI'ouosIIrolls e--
working d-ownward-s from axioms towards empirically verified propositions that constitute an irnage of empirical realityo possibly also through empirically verifiable propositions that
about pot=n- tial reality. The opposite
the hol-istic/dialectic combi-
nrti nn qq
i Fi ad hrr f.]ra rrin-rr:nrn mnda
l:hnrrcht
qaan r q
characteristic
and Nipponic epistemologies, but just as for the time a.snecf. nnt n:l'i np" the p-roirnd .a.lnn^- Occidentalizatj-on has gone so far that the atomistic/ded-uctive approach also can be /^, \
I lLl
fourld,''and it is not obvi-ous that any syrthesis has been attained
.; ^ --+L^- ^^ ..^..^1 ^ ^.-^^+.inn nf naonnfrrt ^oexistence within a
r u aD L4 utigr , @D *Dua! , 4 LIUYD urulr ur IJYauqr 4f u
hichlrr ec'l er:tir: and a]SO tolefap* anicfamnln*- Possihlrr Lho s2-re Can
be saj-d about Hind.u cosmolog:f but then as something located- more towards the occidentaf end of the spectrum: more atomistic than holistic, more deductive than dialectic. In a position by itself is rnedievaf occidental cosmology, highly ded-uctive, but al-so holistic /rq\ in its effort to deaj- with essences rather than atoms of realitrlS?i Again, implications d"ividuals, nations and countries are be more attentive to the totality
nrrtiinm flra
fha .l+nln.l {^ l-rrr urrs s@! uv urru 6r utnru uu uf,J
for concrete behaviour
mode would.
d; +'.-+; ^-^
+1,.^- D1 uud uf ultJ , vrewIIIE I u, urLeII
to catch the d-ialectic process
as it unfold-s itselYr."t'rom an occidental point
looks
nc oc jrra rn.l
a.f i rrc bor::rrsg the effOf tS tO a.'l i grr
f a.nd
uv arlbr]
to steer these processes are not so clearly
there is the occidental approach: controffing reality, not onfy
na.hrrre- h'rt :lsn 59gia1 and hurnan realit.r tr'r eon+*^'r-r"-- i! ^r r-' socl-a-L a,rro fl Lulrzl-- points
following meticulously theoretical- schemes as guid-es
aCrr_on. Person-Nature. The distinction here is d-rawn between the two occidental-
civilizations and the
three, seeing the former as dominance- ^*'i^.^+^-r r^'i-L-r-- ^--'r^;!^+'i--^ ^r natL_re in alf iis flnrms.
OIlellUeOr.IIISTIfy eXp-LOl-UaUl-Ve O-L IlctlL/--Le lll a^LI a--
killing and eating aniinals
aff kind-s, provided Lhey are ed:ble.
lrature exists for the sake of human beings, it is a clear Herrschaft refationship. In the other three there are certainly elements of this, but there is a clea.r trend (in,tiea.ted hv il^e ar.4ws) favorrrins Parr,-
nerscha.ft- r:oexisten6e With natU-^ rocnoa*jnm ngl11g On itS OI^m tef,ns and particularly
capacity, includ.ing a form of res- pect for higher forms
(in an anthropocentric world meaning forms
closer to hrmran beings themselves) that woul-d- lead-
/ nq-\
to ver"eia.ria.ni sm of wa.r'ious aoe.""o\1 I{lr,,l ,^ttwinrr this distincuion is a
rly r1!6
d-eeper aspect
in the first two iature is desouled., deprived-
which chtaracterizes human-beings; in the
three nature is besouled, possibly even being the abode of the souf s of human beings in a transrn-i-gratory process. In med.ieval
dental civilization there were also elements
but more empha-
ai zinc
eniritq nq find'inrn thoir nlnco in netrrro l:hrrs pnnrrl
ragrng r:.ther thnn nrewentin.en desirrrction
na.trrre (for instance destruction
vvl]vfrrb \'g /nn\
where the evil spirits were particularly frequent)1"tV,. dis tinction between these two groups of civifizations may be exempli- fied hrr l:he difference between lfuslim attitudes to ni.e"s a.nd Hind.u
r !vu u-y
attitudes to cows: neither can be eaten, in the first case because the pig is too fow, in the second case because the cow is too high. Christ-
i^-^
^^+ either.
r@f D 6f,4UfJ Y4 U
Again, the implications are clear: the Occid-ent receives trainins in ass'ressive behaviour toward.s other hrrman hein,.os ihror:rrh ihe'i r behaviour toward-s anlmals
forms
receive.
( zq]r
training in the opposite direction. The melabofism Inay al-so d-iff er.'-" .-\ TNSERT->
Insert
From a cosmoloEical point
civllizations do d-iffer
i n *hai r rhi I -i frr 1-n nnma f n mi nq wi th tho nrnhl amq nnqorl hrr l-ha f,rf urrsl! aaLL!vJ uu vvrirs uu 6rayD wa uiL urrs yruuL9rrrr }Juogu uJ ufrg
ecological dimension cf the conternporaxy human predicanent. A d.esorrf ed nature, even anlmal kingdom - as in the occid-ental
r-alicj^nq
nl'rri^'.c'l-r anojar tn deqtrnrr nlriniar ni'1 1-mn f r vuvJ-UuDlJ EaDlv! uv usD vLwJ , ylufusr t llf rdSE
nricklw
slnw'l w then a besoulded cne -
is the abode not nn-lrr n I snrrl hrr+ -^+^-+-i
^F tho sn.rl
ancestors
utllJ Ur DVUf t U4 U I/U VATLV!A!LJ Vr ulru rUur Uf J VU
eventuall-y
(transmigration in Hinduism) ?r as a place where vita] forces
(Tebirth in \ Budd-hism). A desouled nature is a part
god (pr"" soul?)
persons (part soul, part matter) in the middle, , /,
then, mabter (including aninal s). It is theocentric
secularization the top of the pyra,nid withers away and Lhe vision becomes anthropocentric. In such atheistic "religions" as confucianism and shintoism this has alreaCy happered - - the system perhaps becoming efite-centered. and state (tenno)
rather than just anthropo-centric (as ii also is in the Occid-ent). Tn amerindian belief systems, most afr-Lcan systems, daoism, in pacific cuftures the metaphore
rather than desouled view holds. Tn the Occident hurnanisn is by d-efinition anthropocentric, a.rrd so are, in principle, liberalism and marxism although they may also be said- to be elite actor- centered- and social structure-centeredr respectively. and
Person-Person. As a social rel-ations the
sono?rl mrida *n fnl I nuri nc qnhama
where civ:-l'izations stand- is proposed-:
TABLE 5. A T.rrpol-ogy Of Social Rel-ations collectivist
individuaList vertical contractive
n
horizontal hi
du Thus, al-l the civilizations are verticaf, meaning not only that there are steep differences in poi^/er and privilege (1iUeral interpretation), but that there is that particular dialectic relationship knor.,ri as
exnloi ta.tion a.t WOrk. AS a Colfse^rranaa qnniel f^fmatiOns afe bettef understood- in a holistic/dialectic mode of thinking than in the ato-
t-
mistic/deductive mode, but the former was only a trickle in the West, the latter the main strean. That this correct mod-e
is not a sufficient cond.ition for the abolition
the
(zt\ Orient r"iwes :mnl ^ *^c*jmnn-. ta. stopnlv verti ^el rral fli:l
. \/-/
v!lvrru 6rvev c[!!]u uYDUrllluLLJ uu.
vs! v!e@!t Jsu slafevu!v
It is instructive to compare the classicaf vertical formation in these civil-izations. as foflows: TABLE {. Five Classical Caste Systems
tr'euda1
Cl-assical Feudal- / -\ ( 1 ,l
#- ( trad-ers and rnerchants )
( t\
^--+^
\+ I pY@D@rr uD t
workers
brahmj-ns shih(no- 7ffi;E. ra]i_ bility, gious teachers) scholars) kshatriyas nung
\
i| cr-i ctnarq tc
\tarmers /
.re r"t"i ^-s )
vaishyas kung
\
I fr^d^rd ^-d I tTtl AthC I \ uf 4uEr D @lru \4r uf D@rrD // mo-ahr nl-o \
shud.ras shang
( l'armers, workers/(merchant s )
rllnlzr r e r.rr
Japan shi ( samurai, mi1 i tary,
n; (ta"r"rs )
AU
\or vlD@lrD /f
sho 7i-*.ho-+o \
Ehrrnna T\Tnhi I i t.r
rrvv!r! w.I
land.owners,
*j
xLL!! VALJ
Cl or.orr
Ind-ia China
(t)
Itr\l
g)rysres, Arabs , Jews
women
nq r-i ah <
women
nnme d q
barbarians women
d-owa-chiku
gpi i'in
'\^IOmen
1/
A11 four are seen in terms of four basic cl-asses or rather castes since such ruf es as end-o&mXr commensal-ism and, of course, "like father, like sonrr were found in all four
the Indian system there was and is in add"ition rules
and ablution ruore explicit and" deeper
in thoir imnl i ^atiOnS than in lf a nfhor qrrc*ama
tn tha
""""'ia=\-""tt uv urrs YL
that shud-ras and pariahs were seen as desouled)/'ife have afso added. a fifth bottom layer
marginalized people doing the kinds
+l,.,ih-^ ^+t^^-^ .,.
a r ,.-..^11-.
not rlo - usually a source of rcnewal.\'/a'l Todayrthere is a 'rmodernrr system superimposed
afl these four with bureaucrats, capitalists and intelligentsia (with
.,' ^- ^- .] nn.i o j nn_mc lzi nm ea.n.i *,: I fOrma Li nn :nd knnr^rl
11,gflgg_ IrvrrvPvrrsD vlt uvuf l-"\rr-tt-^-tt6, wa}Jr uor !vrr'@ uIUf r *-fu turuwasu6s I-
tion respectively) tdl top, legitimizing their positions in terms of ed-ucation achieved- rather than position ascribed at birth. The level
fron
people of the socj-a} atom, the individual, is highest in expansionist,
civilrzation, lowest in medieval and nipponic civi-:-zati-on; in the fatter groups rather than indiv1duals
( z'6\
can, perhaps, be seen as the basic sociaf unitb/"Japan is here seen as the country that most successfully has absorbed modern patterns
schooling without changing thc sociaf formation by exposing the indi- vidual to ruthless competibion (verticality combined, with ind-ivid.ualisml) up ti-11 the point whcre the ind-ividual is safely l-aunched in a group, / <l\
+l.-^".
+r-^ ; -^+
ur*v46rr urrv rriD,itution
examination!?/tn the Occident this institution does not exist,hence conpetition l-asts throughc'.t life. In India, and to some extent also in China, all these trends combine and bfend into very complex informations with inter-caste verticality and- intra-castehortzontaltty, with fierce individualism combined with groupism; al-] of this setting patterns for how nations and countrics will- behave in internationaf affai-rs. Person-Transpersonal. How do people in these cliltzations envisage that which is beyond- themselves,
and- those with whom we j-nteract? As religions, but al-so as secularized retigions, as ideologies that in many respects rnay reveal the same structures as
relig-i ^-^ e D^'r i -j ^-.^ :- +"--
ef ements or not -
t 111 VVL!!, tL@J ) ra\
non-transcendentaf religj-ons d"iffering from secul-ar ideologies in their ability to give answers to the ultimate questions, what happened- before
/zq\
birth, what happens after death .\)v/ We shal-l envisage the Occident/arrenr specrrurn as some kind. of continurrm with five particularly important themes in it. At the extreme West we would find- the faith in a personal God, the
in trinity characteristic
rr:lid fnr :ll hrrm,an'itrr- fnr the who-lc r^rorld: :nd hrtma.n hein,c"s
v\44@rrJ t uaru
equipped with personal souls, capable of making choices, relevant for an eternal life in salvation
some variations this theme is found in Jud-aism, Christianity and Isfam, but with the impor- tant exception that in Judaism there is no claim for universality, fzq) Jahvebeing a special Cod for his particular people, the Jews.\"/ Then, in the Far East, in the lvh.hayana Budd-hist countries,
this: there is no God-, there is a plurality
faiths, there is no claim to':ni- versality, there is no souf (the anata doctrine, hence no transnigration, but reh.i rth)- a.n6 the r"oa.l is not eternal_ fife in safvatinn. hrrt evtinc- tion from the cycles, nibbana, through enlighterunent. In the rriddle, in Hind-aism, it is probably safe to say that
afl
both the occidental anfl oriental extremes^ tor"cther: :theism- na.nthe'i s lffii, IOgeInef i & ur.cro*r, Pa!! urrvrillle '----\ monotheism, polytheism, aff combined.\*"/
rrrn--
tlz-
?-'
Ttre variations are enormous, and it will be pointed-
is closer to the extreme than
n^+l^^'l;^;^n c'..^-i T^l^-
.' ^'l^-^F +1,\^- arhi- T^'l^m +L^ l-
Ua L-rIO-LIC-LSliIr JLLIIIh I SIal,I IJOuSIUIy CaOSer LJIaJI bILLa aSIafiIr Ine
having more orientaf characteristics, usually id-entified with Sufism;
:nd r:^TTAqalnnd i n.c"l w iha.t th ere A.ro t.rnes
Rr:ddh i sm ( fnr "i nstangg lhg
af ru vvr r u pyvrrv
worshin
seem to be very sirn:ll-ar to occidental ;- .-"- --
I A1 \
ralioinnA' {\larrartlro]aco a< a nrlo nf thrrmh- f.he
i^ !L^t the IUf f 5lU]lD. l{UV U! UIfUf,YDD , aD a !uIU UMIUrru , U)IV IVDI Urvil ID V!!A
cn^nrz.m ic mnzn
less as ind-icated-.
n 17 i-oo-* D
I. rt lrJuelv It
One word- about Hind.uism, not to lfu confused with Ind.ia where the Delhi Muslim Sultanate was established already Ln IL92. But it is at least BJ/" of it, covering at least half a billion
hurnankind. What makes it d"istinct? Characteristic
is that incredible richness; Hindu j sn as a d-eposifory
for a very long period
Frerything is lhere. For that reason it is r,'la-ong
to tafk about Hind.uism as
livDyf, v@urg t^^^*i +--t; +-. IIUDPA VALI VJ
forei gn el ementsrr. It is not so mueh :r nrresti nn ^P
a \l qgD urvli ur
roco.orri i:i nn
trrnes :no for"mq :l raqrirr ihara
mono-, !ofy-
governance;
cnav-i ql'ino hl and-inc nrnqq-arrl:l-ino f|n tha TJindrr fhon
, ,-
I v urrs rrrr-LtILL, LIIUII , aS Seen
harp nnJ:lrinc i q re:rll1r nAr^r :nd hcnco nnthinr" raql'lrr nhrl I pno'inr
What comes from the cutside is received and envefoped, sinking dor^rn in tne gelatinous, ar"orphic booy.f a cultLtre so rich that alinost anything is possible, sinking till it meets and blends with its
number in Hind"uism and is transformed till it becomes sufficiently close to its
nurber. In that Hind-u
nirri'lizql-inn nrani-^lrr h6-.1roa ni- ite r-inhraac ifc rti.r^ncit.' V!VLL!LQV!JLL' PJ gUTDYfJ V9VAUDS UI IUD f,fV]{fgDD' f Ub Uf VUIbLLJ,
exhibits what in ecolory is known as maturity, a resilience that lead-s to invLrlnerability. But in this case it is so mature and resilient that the stability becomes a static altra-stability,
nnf
n ct-l'i'l j f.r r- ^v i hl a ar arrml^ *^ *^lzn rrn nan-r ah.l l ano
I IeX-L Ole ert ru8'r. LO ua-f,e up Jlew Urrd"-L-LerigieS.
It becomes an instrument countering any challengel blunting it, transforrning it til1 it is neutralized-. And at this point,
woufd be the brahninic aspect of Find-uism, whicn I take to be a
r"e-rrrine- nnt .n ^^^ii^-+^'r ..^"*. Of it. Thefe a-e hnr-i z,:nt,af
6sJtUfrtYt flVv Ut AwwLuVlLU4I , ydl U Ul lu. IIICIC d-v rrvlLL)JrvaLt lJLU!c1-
caste forns and types - but they will not be permitted to displace the vertical forms. f.ew elementsr €S. rrnder the headings of moderni-
t-
a.r1.i ^n / datra I rnme.^* ' 'i'r 'r e^r "r ^-. fcrtile soif to tlre ext,ent l,hev can
LavLWlr/ ugVgIWylllglIUt wf,f ! lArf UII lcI ulfg DUI] UW wlLvJ
be connected into means of reproducticn
secu-ring new bases for the power and privilege
and to a lesser extent vaishyas. The efforts at basic reform, by the Budd-ha and Cand-hL 2,rOO yeaJs apart, were effectively 'rarglna'l ized
exported to Sri Lanka where today they blend in a Bud-dhist- inspired Sarvodaya movement. The bolh challenged the verticality rf caste - a primondiaf type in Flindu cosmologl. Will it take 2rrOA years for the next attempt?
to
AS
As an examplee property takes shape according to the transcendental cosmology. A cosmolog;y with an individual, personal soul as a key element already has individual property, its management, responsibil- i iv nrocessino and enrichment and individual- bookkeeninc" :nd
r16 arru
accountability built into it. The cosmologlg has already prejudged_ the issue in favor
property. A cosmologl with a conmon soul arrd collective bookkeeping, sharing
and elements, paves the way for collective property, an ethical common budget, and collectivc management. A trusteeship concept, individual management
might be a Hindu combination, drawing
either tlTe.
to
Jt is easily seen L,ow the secular ideol_ogies can be inserted- in this picture. Jnstead- of"personal god"would come the ideolo.orr itself- nnsqihlrr '^rith r-.^-^L^+^ r+
be Seen aS sinprrla.r-
rugvrv6J I uDsra t yvDDJUIJ wt v!L _PIUIJllg UD. r u wvuru ug DeUll AJ Sfll6urur t
as the onl-y possible ideofo&f. lt would be seen as universal-, as valid- for the whole world. Instead" of personal sou1 would come the personal faith, and the eternal life woufd take the form of the perfect societyr
/ r a\
vould be different in the Orient since the reli-
gion a.'l rna.drr is nOn-tfansgendent2 I roforanaoo to r"ofls. n:ra;ieas and
ev 6vuu r lJaraurru
hel I s bei n.c" 11p j;pnhnri ne I nrt -r 'lthere WOU]d. be ideol
es r.e J-,her than 'iden-l o,orr- the e-l aims for unlvers:.] a.nnlieahil'itrr r^rnrrld r.'i o'ld fnr
v et s*, _ _, co- existence
id-eofogies and refigions within the same persgn, which means a bolerance
ambiguity usuafl-y not achieved in the West, more
concerned- with tolerance of others, with e leaceful coexistence con- cept between rather than within n"""on51ttence, there would- be much less emphasis on faith
consrituting the linkage between per- sonal souf and personal god in the Occid-ent. The focus would- be on
ho1.ro..in.,r rnrr it would be on harmonv in the nrocess rather than
rlr vraL I,rv a narl-an* frr*r,ro cnai at.t
It is against the background
such as these that the remarkable sinilarities between liberalism and" marxism have to be understood, as also the d-issimifarities between Occid-entaf and- Oriental marxism. A metaphor : the Occid-ent as a machine that feed-s on rnany types
and transforms/perverts it till it is hrought
Rome d.id- to Christianity as what the fourth Rome (vtoscow) has d.one to
. / , 1,, \
marxism (and the fifth Rome, New York/Washington, to liberalism). Sinprrla.rism nrles in al-} cases: Orienta] eclecticism would be like be'ins r^'" ^1T*j^+i-- Mrs'lim- lihera'l and marxist at the same time for an occi-
U VW t WllIlD VLAll, II4DI]rlr, f IUgI4I
dental
charaterized as insanity in the Occident
1- tr'ivc {lnsmnl r--; ^^ G*] ^-^: - lome More llolistic Images
). r'rv9 vvJLr,--vx.! w
Time has now comc to try to put this together again. Obvious- ly one rray even ask the question: arc vre really d-ea1 ing with the same humankind? Reading Tabfe I vertically the d-ifferences are tremend.ous, d-ifferences that today arc concealed, rnasked, even mystified- bhrough a.'la.wer of or:ei dont,aliz:tinn- 2s mentioned with we.rwin,c" denth- a.lmost
uey urrr a
( ALI aff
is
peoplcmanage to get i, rough frni c T
..-,..1I rr throir.e"h I orrer cfass revolts since this is where
has not yet penetrated",that the.d.omineering Occid.ent
/rr\ t rt-) i
rets shor:ked a t erneri enci no how dif f erent ve are) '- '
e v^Fvr+vr
Thus, looking at occidental civil:-zc,ion in the expans-ion modc the ne.ttarn is clear: it is centrist and universalist. God is
neonle a.nd nannla cr6 ^.'a- pglpfe in a hiefa.rehv between the
l/vv}/fv
purely spiritual(,tffa4rmost clear in the depersonalized- Islandc ver-
si on) and the nrrrelw ma.teri:l (desoul cd nal,i:re). lnside the socia-L formabion this is mirrored in an occupationaf hierarchy from the purely manual engaged in heavy and dirty work at the bottom to the nurelrr non-m:nuel. But then this hierarr:hrr is :]96 folnd- in other eivi'liza.t'i
eirriliz:i.ions s"'ive rise fo such hie.rarcnies (,tA\ a.nd tend to 'lcoi |;1m;-ze tfrdfiY/tn snace ther.e is a simila.r hierarchw with the center in the West and the periphery elsewhere; with the causal- mass of history heavily concentrated in the center. I0rowled-ge is put on a form that nakes this centrist and universafist pattern
and nillions are wo-rking with the ticking
ears, crisis is coming, crisis is coming wlll- we attain salvation, will rde attain salvationf Clearly, a civifization
kind becomes a threat to its surroundings. It will
is, mea.nin5" wha.tev.rT en'na *?rora i. that d"OeS nOt either Offer effeCtiVe absorption (ttre Hindu case) cr effective resistance by fencrng itself
(the Sinic case)
back, economically andfor rnili-
tarily (tne tlipponic case'. Preci-sely because of i-ts tremend-ous rich- ness Hind.u civii-ization can receive any type of civilization (or so
as an invader and defeat the invad.ers by en- veloping them, absorbing and changing some useful
Sfnic and the Nipponic ci.vll.:_zations confrontations with the Occid-ent were more of a shock, but in both cases it led- to the ad"d-ition of new ' (t''t\ /,rn\ civTlizational componentAl'/otte" parts of the world were subdued.\+"/ Clearly, expansion can only work as long as it works, until it hits the limit,
and ultimately is
is built into the time concept: there j-s an ertrlectation of crisis. So when d-efeat comes occid.ental civil-ization turns the other side up: the contraction mod-e that before then was a latent clrl:_zation, marginal-ized, fould in remote corners of the society,, p.erhaps among women, children and the o1d becomes the dorLin.,rt ro#?\. th" corners there may sti11 be people whispering about expansionJ-sm, like the tradesmen ol the .[dd.]e- Ages when Western Europe was contracting after the decline and fal-l of I co) the Western Roman Elnpire, le Bas-EInpire'.'A mod-est Occid-ent then comes into beingr atr Occident vith many of the most important features of
cosmolory but not so dialectic. In a sense it suffers fron the same disease as occid-ental civ|lization in the expansion mode: it is
+^^
+^^ .,r 65 n ani fnz i"trat feaSOn VU]-nefab]e _ it iS an er.arce_
uvu yt[s, uvv !f s@! tr;rra* ,", url@ u lv@Dull vutllc,ld,uae
_Llj dtt t:^ae)bu t5tl
ration in contractio\{lust as the other ones, d-ominant during Antiquity and the modern period-, it can be seen as an exaggeration in expansion.
(-nnqa^r'arflrr i + iS alSO headgfl fnr zli qccfo- r-n +L^ l,^-. +^ .L^t diS- uur,
urrE ^vJ uu vtta cqlar i< n'laqr'l .' Seen ffom the SeCOnd COlUmn ip Tahlo 1. *ho avnlgi-
J vev!! urfe s^y
tation
and social exploitation
human beings without being abl-e to compensate for it through geographical expansion and exploitation. So it goes ulder, and again the other sid-e is turned up: the ernansi oni st mod-e. 'urlherc are we today? The positions taken here can be stated. as three hlrcotheses:
/- \ (1) The Occid.ent in the narrow sense,
Amori no r?a near the end Of the for the contraction mode, for the
l,Iac*a-n r\rznnn and North
lqrv!v
".].nens'i nn mnria :nrr' nron:ri ns
(cr )
rrnew lvli ddl e Ap"eStt .\/-'t
" _-b"
/^\ (2) The second- Occident, Eastern Europe and the Sovi-et Union are further away from the end-
probably
( r -t'
continue the expansion still for some time.\))) /-\ - (5) The third Occid-ent, lslam, apparently coulter-cyclic?l to the Christian Occid.ent are entering the expansicn *oatf4Jna (t\ fha nihar 7 zre occid.ental,;-z11g,, the nipponic more than the sinic,
\a / /cc )
and the si-nic more than the Hindu civil-izatiorrs."" Thus, the basic hytrlothesis here where the inner West
(qr\
is concerned" is an s-curve or accordion hJrpothesiA/"/expansion (lnti-
znf nc-*i a.r-t orl 1, +ha Rnm:n c..oio-o ) I enntrn et.i nn (rtiaate
./ t ur ssn
y@! vLwqtd! !J Ufls rLvrrroji rJ D UYlllD /f i UUli UIdU U-LUlf \.t
A.e"es- mnnoria-l :nd fprrd.a'l srrqf.omq)r ar-n:nqinn /l^loofo-- imnazialj r!6EU t rr@IfvJ l@r allu f suual DJD usrnb/; ClUAll>-LU[] \V,v- verr' '','}1-'-*'-LSll:
contraction
The inner west is
haiam lnma,l naanmjre 1-nma *aa*'4 rre awJ:r:a*ad an rti +L^?-in-.1.rc uerlle; tral,lLle(I r ueuullr-Ll-LE tJd.LlLti Uee Ul- *- , Ol' Wr LILc)f IIIg away.
But that is not the only thing going on in the wor_Ld-.The
llnpire in another phase , to a large extent counter-cyclical
about the third Occid-ent. They both solid-ified and expand.ed when the first Occident went d-own, but then the third- continued- expand.ing at the expense of the second- (tne Ottonan enpire). The first resurrected its imperi-al tradition from the t[id-dle Ages Renaissance onwards, building to some extent on what in the Mid"dle Ages had been superstructures(not
rrnl i ho fha tT\] crrc*am +^.1--'\ fl ^o+inm
+l,ii - ^'i- pJDUEru uuual ) rruqurrl6 rrr ,r.rrr
SllOh aS thg CafO-
lingian ftnpire and the Papacy. Eventually this explosively erpansionist western imperialisr al-so caught up with the ottoman empire and sent the third. Occident into a decline from which it is now emerging - at
the exnense
eel i ni np" f i rst Occi_dent.
Ad.d- to note B: The d"istinction Edward,
nri l-i n'i zad hrr n-j ^-+^1i ^* nl^.-
V!fYlI UAfIDllIt l\ciW
a 1 zlr\
,\'n
'! ..zt rTll,.. ' ^ Ir@fJ. iiruDt
York
Vintage Books, l-979 puts it this way: "Can one divide hurnan reality, as indeed human reality seems
tn ha
dirridad intn nlp:rlrr di f Caronf nrrlfrrraq h'iq*.nr
t
*ronl i *i nnc
ali ac alran ?r^ae cnd qrrrrri tra tho vJAVL UaVflDt DVV!gUrgDt svgll LaU9ot allu DuIvIvg UllY UVIfDEqUgIfUgJ hrrmrnlrr? Rrr qrrrrrirrins tha nnnqarrrAncaq hrrmqnlrr T m^^- +^ ^d1, lturt4JIJi DJ DUrvrv!'fb ur!v vvfrvUqusltuED trwrlallfJt l ltrY4lL uw 4DA
whether there is any way of avoiding the hostility expressed by the divisionr s&yr of nen into "u-s" (westerners) and 'rthey" (orientals). tr'or such divisions are generafities whose use historically and
pctrrpl lw h:s hoan *n n?aeq tha imnnT.l,ango rf the diStinCtion be6l/een
some nen and s)me other men, usralfy towards not especialiy a-dmira- bl-e ends. When
and Western as both the starting and the end points of anafysis, reselrch, public policy
result is usually to polarize the distinction
becomes more Oriental, the Westerner more Western - and finit the human encounter between d.ifferent cuftu:res. tradi- tions and societies'r . (p . a5 ) TRUE
f /\ ,.^
'' Gramsci has made the useful analytic distinction between civil, and political society in which the lormer is made up of / voluntarXr (or at least rational and noncoerclve) affiliations like schools, families and unions, the latter
prostitution (the
r.mar *ho nnl i na l-ho nonl:rr-l hrrro:rrr-rrnrr ) i^rhnqo rnl
l-.ho nrrtrr
atillJ , urrv IJvllvL r v4J vu'tvLa\.J /
is d.irect domination.r' The issue is not whether or not to make distinctions, but whether they are fruitful and wnether they are reified. fncidentally, Said also talks
women quite a lot
Most of this is intra-occidental and the way it is seen here underlines
nature, the sweetness and subtlety
tion nhase- nrli te anOther ry}131 ]rcnnonc r.rhan +h^ Other Sid.e iS t .1**
that this is as valid for Isl-am as it has been for Christianity and marxism - they alf come in soft and
h:r.d rrarqi nnq l:ha 'l :i.tar hoi no nni irrq* rrarqi nnc hrr* narrrarci nr
, -,-,-,ls, rnrl ga.ri ze ti ons - a.ceord i nrr to i.he adhefentS Of f,]ra farmar Mc.'1.a
But it may also be that they have these two sid-es, n'raking it so ea.sw for thc reader of the Bible or the Koran
,,-; +.i--^ +^ '{--:rd ha.ckinr" for a1 ^^^ +
*^^; !j rn .in +l^a ena^+?rlm wrrurrl6Dt uu rrr_*
*rrrrvDU @rrJ IJUDTUfUJL flf utlg DIJUUUTt
behavj-our, from the expansionist to the inner-directed. For that reason the present position is one of scepti- cism when it comes to the intra-occidental dialogue, the marxist
npi f.i nrrp nf tho r^resl-.
mrrs.'l iit r:ri li nrro nf J,hc r.rac* af n Madi oyg]
v t L uv
+L^.--Lr
hi ttorlrr nri ti nel nf e.nti nrri trr :s tho mndcrn npriOd
urruqStl u w@D 4D uI u ugr rJ ull ulu4i v! @t! urq*r uJ aD uirs uvuclf i },Er _
ddle,^.pnes - referrino to them as ttdarkrt- For instance- l4aybe this should rather be seen as versions
in different phases "d-ialoguingtr with each other from d-ifferent posi- tions in historical ti-rne. However that may be, the irrner I,niest, the fi rst Or:r:i dent - i s nrnb:h'l w read-. -^-' -^! ^.^.
j_nto such
f, II O U UVW] qVII V , LP YLv 'AgLJ T UOUJ IIVW IIU U WIIf J
d.ialogues but to surrend-er, to yield- i: alf modes of thought com- patible with a cosmolory that would, in turn, be compatible with the contraction node into which the inner West i-s now forced- to enter. anyhor. Consequently, it is not the critique
which is so interesting,it has a ring of the obvious,but the alter- native to the expansionist Occid-ent. The al-ternative is not found- in something that will turn expansionist the moment it has a chance, because e)cpansionism is written into its code, its prograJn, as a project. Consequently, 1 woufd see the alternative more as located toward-s the Oriental end of the spectrum, ( or in other cosmologies not yet treated here) but not to the extent it is occidentalizrng, and not to the extent it is based-
into shintoism,blended with confucian and zen buddhist val-uesrfor instance). But the search for alternative is outside the scope of thls paper so let me onfy conclude, with Garevd-y: Occident - Accident - but only for the expansionist mod.e.
It Jl
*t "';,i:.' :trser' ::i;crti'i be ;r:r:'. a:; i l,niil Li'c:'im t:
t,lrat ui t l br: t:.eat"ei :: rnrcr, n,:.::e ,.1 q'.a:. 1 iru ct,he:' cal'qxf.f . The present version was d-iscussed at the lr/orld Order l4odel s Projecl meeting J,isrgoa I j-I) JuIy 1!BO and the $oa1s, _Droqesses and indj cators
the ,\ JniversiLy) Montreal 27 JuIv-A -Aul.ust 1980^. L. LiSr=l lilala -Cn th.:-"-:rn:;tY -.r-f' "..*o-s1:1.:1" l"'.s+.'t,':r'f r':, .-n:l-.'l$po -inil.i,?.:is .e;:l .13;r.1-".n-* a:a ":11. f;a! 9ai.3-,' +,',. fa.t q'r i :: :,f , 'i..'titrat" i i, r::tO,l L.d a.iS.l be r.Oi.eC inat the Indilr:s eid ''-hl --hiil.rl:,rlo l.ik':;''-:c-tj.:lr'r*l'.':'lft.l-' ar-r: a'l^r::otci.Tr{i h:rre b*en a'l-oa.d for lnnr*r i:i.'rio,Js b.':a.:ls.' 1f ln^'c-- in:eri sl.:::ll ore !.iaJi c'!" tirt T ther, sl 1,lr:':-+pr;r'p'[ati.r:r vrtt"i.C. ji'rr:!i.
? " l,lkkehar^dt 'f.r'i ;;;s:di:tif n ,r, i,f, a- *-3:i i' ,:-'f -:t'.rjert ,: ;i-L i;d .i'r.itiiS llo .kits ljer,io'. il 3ci.gtr,a, has t:.)c:;^rril:rairf '''.: i:^.rp-es:.i::.gr';.r:):,tcl-;sled, date, rn {:::i:;jt, ly t,nis
rair:,.;,'r,, 'ii-i'.t' ;j.rt^i:e,
,4, lieqJLe:,;s to:ra:i, :. an -61f.6i'atefll t.,r 1.1''^r!ro, ie. qr1'rr*1.:.- |.o Sen_cjtj.zqr nr' i-: l.tese na1,1,*-t.
:' " ':he f er^t !::, ',:t':
'\',;-' 6.r:' -. ',;r-,^.':^
i'-.t,. i ln',^
i *''...'-'il-', r)-..' ..
'.,'rrd - 1".i1. r'l .1ry 3ir,-rift''-: ro i:r.ftrl '^, lil i ,
:,l'e l'rri': ;ee air. '*-.'l ^ i',o j I r Zt i.: -.i ; :'1 '. t: :.r. t t i-;.j -- :l:' ;Ot the c:li;; 11'1 ; ll','t.i i;"a-tilnal +l- fiaf r.-h!.:+"cr.i cal" aral;f i-i.s" No
6,. :;l ?::t:, !e-t:ii:t Sa'.'s; a'r jrr':rt: iehavi.or i n t,ne :^r"l 1.,': h; ;; l-', ; '.'lr,l li p*; r^:ri i .:;^.s ' )7? , :'!.- r : -,i .
'-\'in:1i_r:l6l f.tg h1.."'e iaar.: t{: r'r.:1:: *.C i:,f if:.S ? '.? iat z'; r': ll.e r.! r.1i ; :i i t , :t :. s , o1' c.;lrlf!€ r aii:rli'sis 'ot reirg tite
i, l !;f ,)rita'. connotation
rrhio"htt or t'hlgheril is implied.
" luitLrral :itior tltal: l I lLr l" t,irc rorf i gr.trat j.ons sta:td to t,hr: i6:.S.1;1 :, i t;r l,;.';.1,::tar:C 1.: :
i:: i f'rf r..aitd I :-rg ri:1..',ti.dI.ra I
.<Y . !.rr.\r\,1 i ';.:- :t.,:
i.;-, rl,-::-th iir.ili 1?", Amg;--r,111
l jf r lr .-rvir.+ :i1-,.r.
lii." l.t :-r:i.::* :;;1,rr 1f if]-':l,t|.r.l
'r ;a:t_: tr
.r_: .., 'I.a) !)l.ti:b-
'-: crl j-:,: , f {lw3Yel-,
, un 1.ik€ thc
+.i.ernl-.-'..r"-. ., frrf f}.,-? j
;{r-.' ri:cf ar.i
!,C :t. ,,.'.r{:'' sx'i,.):, ! ."16
'lq: a.r 1.-:rn!; :',i:,t:..-l l'l.l:l 'r,::'l 'i:,- i,t:l +.'.a1ti ' , :; : -q',. n i -i'r: ri .
9. :'i;t1.i rnr: i.l2g4.n1;1r7 in ..l !r"7 s'rrlt ,:'r., +,!''i3 c'11i!e ',':",-olt.o .,Ie.]rq ff Th:nkjne l:' l..astc:rl: l'eoFles: Ir: la --":ill:._'li:ot .rar'a:.t i'last-"'i:r'. lr::i e':'o 'l]-"9 ilnivtrsi.ty Fress lf ila'"'ai i I 1q"8i 4rXrl lr,>r: ti.i.s r1 lp. l.i'f f . l,{}. 'ilh,.,s i:: explr,rreC i:-, r::.r'o {et'r: I i;. ;l;rjr"'1116;o ::qi^st, ll, lr;*er6, "i):. "::e ..ast ?!^l Y-ear"s irr,lqste*.1 IiiBt-rri.'t, 'lile l'.tu ial,i.,rriipS' l4rdrn iijstcryo 7o:, Yl,, lsntr:,i-ili ,,ro1-,trnfl, 1L8- j61 - ra-ti:li1,irl.:',,. see+;1or l, p1':, ,.:,1,;*r,.,,J* 1, 1, ..:,ryrne
hr-sm i..n lriia:r be1:*;' ,:a ln1;ai.n " t re l',i*+.h 'f- il;st.aaee; that fhere;"err e1*rnr:nt:i lf l'.rdl-
^c
et
]2. fe+ the i:tpr:est,i::g i:o:,t< i:y :iaratinc ,'/os^:ti o -i'he lacg <-.f t.he An*i*ttt _,1."i*.,1 , ,r: ij:urarana of \ear.;jas-f.nrn
in I)re-'l Lassica.l-linns, };iri:1eC;.r"yn ,lrh,*: :;al"tunfr, "T-v,r ','Jays fif -lcing ',{ristr\1. : l-lort l:li mi 1ari t ies fltveen an,l i, I b":^a I .i. s:ritt , irs 1o r \:^lp .
1 2.
lra-x i sn il, i'he unok rerflrr{:i. lr ir: fcot::r:te ',*i,j 41q.^,p
s r.xcatl."i" about this.
11, llr:fl .'r':.,:.r'i ilalt:.]r,,i:, "1"'a-;rj,Fm :urd i{a.r, j sn; l/ny ,{:* 'lii*.'.r !n :)iffe-::*r,t'?", ,lpne rra
. la. ljee.i'.:rf-,.arr Ia.i'.;lp', ".la:,rjhi,,li::ri ..].'ir lic'ir:.g: :lOn',,'..iiio.,r l)l lCmpari3{-;fiS"1 lc'-e vc. I q8il . Ll. lrq.lc.ta.n :,ai\':ne, 'rr'I(:sirlrr livili;lticn ::. t.hp :}:nt-;ction pnole: ?he. l/ociie'ra1..);rs1.nn:;.::d r/litjq rf t,he-tt':st-l'.r'n.lonrr)clicd.l.rrnrarad'rr:l4teva, l'lt,j i8" ','he {iflt.r:ie lspe:i.lic ::r.'fp-F, rJl c{lurse, ti' :'a.rlnnsf *j<i cl,at,ci.liration, a-iUall:f d.rr.r€iC ,..iJ iV ,lorlkir a:rd .:;eiler , The trprir r:a.ta{Ory i *q 1,q .- .r pt:r-*,ar,+, l.l . 'i:.jS disrlrat,ls 1::.n,'- lilr. ;"r rts n:1.,' rr:: {;^a1;r-1,doUS11'
thl fl"'lt, lilei frr- )u:.tr,, :.{t':31:. t.iril
frrr t-hal:4r.r.1nLft:!. iapo* l;fr. lik^ :; r_;*iS.-,-
7{':, r,',r* ilne clfr-*i .r,,. i.il^f ;f',_:t"l.i1n f.13r, s+:i: ,llna* 'tal +,,jr.6v "---i 'nl11i1 ii. ,lni:i,-S+
1f ..FVe r,-: ,11r.r3ltr, .:g'.qr.'4 o 191?,
?i, nor* lji.t, le- iler",] !!'er:{: i.wc p,rss:.'i.r,.r .irita:nrnes of rt:.: Armaged-d-on: i:_Ui_*r_d: ,jahr :?ei ih. +T ior,..a.L ,:ie *rtrrtal,l.nr n ti.t, alncsi r:at:i€r?:J *!:.t 1:11.r.rrp
7';.. ira6) ,:.f,1a.a il:il tii::fi, tr '1. ;+:3:]..,^ .-rc ,r,;r.q] .l f"i'i ratr ': i,..'.i
ft: rcre :n +.,\o!;f !ht::lt'". 'itf.':' i'r:i,:-"1-ia::. 'rr4,'.,,'i'!-l:l da'.i*{''il. i;.: 11 i.e"-:-:ri. ri:a.lit,.v 11i iqVgl.;;a,1. llt "r^i''..q.-t l.'il+-::t,.1r "or-.', ',':)-.-r-,. ,l.i I i,,-: l.::!:.;, ,,'io-:.-, ;,tpl:.ila6e:io '",)11 ,
a,a^
,:'t
."i1" lxl L1 -,t *i-:- i.:il .-er*,i.:--i:: li ;-'-'::l lr::a-l::'n
,-..;nl,--;;r ,..lir? rs; ?:;:r €xi-ii:11;8l,*, ^. "-,-r-i,i:.. i:
sTF.tTa ritrve sl-i-:;t-eri)..nIy. 3,;i
.i iiiar.^-vt tni s approiill , ,rll.y wlni,J :ikr tl sr:e it el a :.ip*crai ca3" f: r:.rj ltenoi.D InOr? f,l.oar:)-o' c'-.t.ce j-.r':d.
,1 4. ',,-r:ia,rrle :1: ^]'i.>-r ",1 ''."i-;-,.', 1!.c'*i, r-l '-;:':'.i:.: " .:")t'. .-:i,r1aa:l,i:--i-:a'';t,lr j .jl)n'-L:'1 ":. ':. . ''t'?\--1*:,', l'-'ll.:i.i:'.1:'
r'^..- jlat,ti rl.;'l?i.:-: a:.4j leJ :.rl :'."'.
?6 , I 4.,- i":-.4gbt,.,i i,c : iccrrt-:i 'ia:,r i::i. f .:n i.i,:::i: i nt r,re.t:-';'.iai i rn: rl .lh.i ie:e 1,:li:.'king cn g{tr,re'al. 3r"i:igil::::, :;-l j.(tul.a--'"' j:', ,:n:,ri,:lt!,.-,:' ,r1+1. 1'j.s}
;r^i13lle:C^ir:f jn^.
?". .e g.r+ri 'tyaolnffr cl vegetarr.er'! Ern i sr necCeil h.r-r: - 'Jt9s a:ryrcd,.f :itve ,:.-:.e? ?8, lfi:a.c:t llalhs has::.qd.p tiris
ar^ti-''. ll't. 'li:isr cf t'.--:rir::e, i.; r;1r1 :;f i,;r: kt,r' lhines*
G;lwhy lr,testerners are
a,qf.rySSi.1.ra uir;" .;n ari : ''-' I LI:r1,." C;it f,OO r:rr11; 'io.21,. ::''. irr;i;; i;;-i.iltlr:-'i':'.1 i.t1-;l il i-: y;l
riJ:.l1 jeta:'1. j:t Cnapt.:;:- 1.. '!Soci al
.lliaxr,:€ .lir,;i-:i.,;re'!o af ,r'ltni,r1.og; a_rd li,'olo€fi,.
rl. n'ial ,:.rdl:g, rf : r:lr';f r #iliJ fhe one who tried to put that dialectical toof t,: x:: fk eXaCtfy t.; ::-etnk lr-"'5::, S
lt'.'_ :il-,w
l-.i c- -;1r^k
lli 1i r"o'.,f 1:; i3 ;..,Ot,hrlf .);Le::t.iOA, t,i:,,: l.t1:1r1a.:1nn 1i4... ie ::lrr-1,t,1.,.- inal: f it1 1,.,.c.1 . ',7:" rhis t'rrrilr;ir*.n is,lsL1(i i.r;-:+.,rrer--1-.,1 sl:n/ith ill'',";)'i,.,rk:,a rlxll"oit;i.li.oii,'ex* ia: 3 i,n'j l]:oees:icS. 17. riA. i *ito:^il- teil.(,", 5f r:itil:...ie, 7h,.:,r,iT t,lai,gl;.::: ,r.:.;l-.1 ar:Ct,1tt .ffOd. i.i. ,,ie i;tve, al 2 ',,)::rf , e,:.''li::L ;*onit:. -it; lrii 3 iai..i'-:t,::r, f u", r:t iir,.: -; j* 4:-:ri r?+r if':ti:i:.Ti i;'i.r.' v'rFv young ,. it.rrr * if they a:.r ra l.- tii*:.: w-:,.ti: r,,:t. :e na.TginA"l r:irr'! .'.rr'r- f '- "-p'cl ;r':.r-t rf t;'f:i-l't': ,.:.i.rie. ,Jcfitr:. ,1.:r a 'ni.i.)* .1
iS trir_l'l-'t l;.rtO'ir: +,i1i:tic -a- t",)1 i,,.)r,nl_r,:^.-:r}.,vl:rt,r):lt i,ri.:j,r,:r:..
\\\
:': , :ic{ .lt:i.'l.l'l '--1:'. 1t'i:,1;, "i1 l3;'.'1 } 'ioa].;, .}}":l;; i:r::i:l'\!; :'r.l i:l'i l,i.'' lirT;tlpact:i f.,r il'rnarr
;r:i .lrti
,;" l;';i;] Iil;;1,':,';, : .:'i i--i1r'i , '6" ri i.le ,1" t,r.crr ir:. ::;';:r:, ,lar';.r:, lqili t 8ij ;i: l1'rii: l!li::in'.: r:: :dai!^{s. :1 , .'e- ,ltl.:,:,*: tl::. I t, i:,Sr "ij.;rj:l .'1.:l;:l', ;r'-a, :.',j';:':rli rrr .lr-r';::i,;i:{t :ilti r'.i. i,-:.. t.:,*. "'at;:,_i; .irtl:'lnr ilil. 1j-,-".trl.,tt, jijJ:ll.jS ,:t l,'-.t1:c_];..n{'l:ti:r:ill.. I_-1,, ll. 4.47-t7i. 11, r.'i-r:isj : j'rr.;;l;.' o--.. :n;:i-;-|a:it ':.iost,ifl,-.:.'.' ;; ai.jnliiil-;1', l.l-t.:.1 r,:'r::le 'ls,.iali.-.:' a-*i* .?rillf.j L,;:; iirr-.l.lr"ii:, "in.i 1.:,' thet a:i*t.i::'ili-' j:^-.irsll':i,l
Wesri.r-r
cn i ,'* 1--P.
.1 l. i11r 31x15r d3t,-1', 1:.0 i:n,' '-rrr-r-'^ l::lt,r:':{, ":i,:'lht.+,', lO4xr ,
a1. d tie l'ol'n';ti1:i :f ',Ii:;i ,Xli"" ikt*'r.t,'a.
?1f,. !,i\" "i--;-nditjsm:3 li;o ''11i i::a'tr.lrr.s:f tll
lgicr^F, wi+;: itirnfcrl:ai1a:;r..fl!n-'$da- t:'"r:s ftr Lho :iiiril:,i.i ,:'' '::? {-ri, 'llnv g;'1 s a:d. ;in god a.+ :'l).i, f.-i- ti4, rnrsh!;, r:f a.-'inai;" :tr{:rlt,<;*s a-r:i ::','?s"r '1 1,r1r:11hal.C ,irga1 o lh.e l*jSt.:.:
.l-.n.;tt.ir: 'lape, .r:'nd^l , ir:1' 1ri. ""4a;,jng lllal i. l, i;: frlth rr, z" g;cl, "rcrs tha-:, tho pr:r^s,::ii:ri r.1'1:rf 1-iet, ':cr;nr..:
ih* ua;r f1' 34|e:11;"46" .4'r'. 'lhis il a ma.ci't,hene
fr;'lt:.iis d;:,".n;r::1. .'*'t,r{:l r:eatio::il. and:;el'i :.at+ nent.ai i. t j, | $. 11 . 'ithr.i:-rr Lnth l,;* ti:r lt'lis1 i.,,; f-] .' r-:j.' .-,.': .:'t-tr^ar l-.:ri:. tlr" tr?
irp*rr] it; jS ilil .,tfr:!t);i vit.:', 1^. t.a.,.,'. l.r',ia'.s *tiai+,, r,i 11;: l:r..,t.:.'-, .,:.:t ::: . 44, ,r'!:ich 1i cr..tlrse i.: t;:": ltcri s:i: w:Y
,'aciJlic cotn,:, loi"ie.: r1o no: alpe.r in
ireiiminary f.ist: the;{ ar e no:e cDveried by dasie:rn l.;:yers, ',:.e't :.ho'^' lc:s;. j-.lnl;'. tr.e iii.rlrrr Si::ic .l:rr1 lii.l;cn:,e r*a1.i.;",."erc a.bJr-. i: w:. 1h":tu:,i i: r: ::-c3= Sr.iler 5rl ilif , f*rn f31 il,1r,'i'jf:,.-,, a.l.j ;i:r-; I'j-:it, t'r;O ,l_'::tlir:i1..'," v't*.,' m:i,t:', rt't.\-l..il Ci. r_1,1 irlanic rr3i2r.ight. 4X. 'l'h! sin,.'il"e v:>n':- "{.!;arnai-ni," il ier:.i,r:.jj.rai,i.,:lr- ii *-:.i::, r:'t*;:ir,j. 1;,.;. 1;",1'-;
;yi9r nnl)' frrn "r.l1l,'l' i'l--i .i Ll-.,: n-ii'rq",
qrr.: ,- in i,.'r:' m.;ie i-rr,gr-,.r-'i .r,'* to Lhe inner Wesb (and the innermost West, Lhe :). 45' tivi 1i-za+'inns are ie:oc sll tiiir":, ^'.' iecir:i i.-,+l * -.fio f,L+;i.r5 2rf :l--:.:es 'ghr.le pelpln .?re nr)l ne:' :;i"tii"." iq:ilsri:"ll'.' ::-O,i :::-,irle * Itrlce tilgy rt:1','., t,: re "r'lle:-iair:.,- r:Li:l0rl?C :1,;'ci,h1.r3" :.i'i:.i +,^^.!- ':',1".1 tt :.,i;ti'njz^ tl:t tl:e; A-i-c.q"O1'1-fly *i :eing" srti* ror^l,t-'C. Consequently civilizations tend to be exploitative in
to generate
surplus. !r7" :t' i"s exa.ltl.i' tr::'::i,i:i'i; tr::ldi iirat nak,.r$ for Fo nt-inh reti,.l .ier.", ,4.4. I'cr" t.his rcasn:: l.is:,: ;1*^ tr i:e iiftrC 'lFu b1," .t,hei r l:'tr'n .if::r1;s and t.hrs:: of +"l,hors. 'l'i-'r' l; j as j.n i.tilr"rtistig ;;,.;:h ,i.l 1.hi: pn't:;r3'rt one f'f i t,: i,t aleraonrg" '{9, ''",!}r.} 15.n ;1alirl.. *eff:r-t,C
ll .rrrve" "-;-1 " ini: i.]altun:;o il'i+s"|;rd, QuCeng, 'ri'rv; j. 1o le,:l !r:e az',ri |'ni l" of rr,":nj.*^s: 'lle iir,.q;l* ri'.rli.-:: and. ,.;et:t:"1i I'nnr:risl.isn lnrlar-fdt'o le::eva" l.??i, il. :.{}a +iirl la,net- r+f.i-'.n9,:i _o:r i,:, f,-=nil*t. l. I tilnr,re, ';1) , Thi s i s expil:ed n sl"nc.' je1.a I jn *.he ll. t*-:ali rrr' ila-ins :r' i,i fe Eglnro jert rf tlre iiirl) prc.i*ct,, scq l.l pe?s b. ,.ion i r.:. ,."'e r'lgah. {4.
::; .Ioh;ln initung, "{-jn the : asi-ern:.uropasi S1.-iiaj- anrnation .inC I ts i-rrtitrei" i;elevar L q?ri*80. . fvi=1,,;
i.hlrnoiri!. - wili r.hr .r.l;)i:.-ii "il- lil-irr i'ci'):l1. .,icn *etl+r t,he-r Yccna?
:,t. n :ioe iiil piit,e:- 11-'f1,1nry:j r:,.. i.-: fncinl',e
t6', Tirt lrrth::.rning br-lk i:;r i,t":* i-i5lo iee:n, ":ir::.rl-i:1:tr*tLt r,4 *?s:::_,]ii. .Llz;rtion has i'.:;i l: as i f,5, all-.' -*,Lq'ne
* New footnote 542
For a short glinpse
may be useful (references lrom Janet K. O'fea, T.F. OtDea and
n I Azl-na D^] 'i di ^r
M-n. T'rrlrl'i cm nL--j
^-.i +-'
T^ I -* W.U. hudttD. llglf<f Ull 4lu I'Ldf. duuulolll . UtILI-UldllUV dlu 'Jldll .
Harpep- & Rglr, I\Tew Yof.k, ,1972. - ' When th6 inner lJeSt ?eced-ed into the localism
Ages, with a weak superstructure, something very different happened in the outer reaches
From about + 610 till his death in + 6120 Muhammad the Prophet created, Tslam. After his ,. /
death the (rightly guided) I{ralifahs took over. Isfam spread at tremendous speed-, and at the tip
I'S;rcia, Traq, Pafestine, Egfpt came under Muslim control, later (tfre lattle
. / / '- \ Nihavand- (641) the entire Sassanian Bnpire was brought crashing dor^rn to d-isappear from the pages of history, and the whole of the Iranian plateau was added to Musfim territories. By the end
century North Africa had been overrun
followed soon afterward by the establishment
in Spain, and on the east the Muslims were penetratins all
Asia
horrnrd tha l^\rr<
' 'r | ' r /n\
*er /-Lv
"One of the f ater waves of lslamic expansion brought the faith tc the lndian subcontinent in a decisive way - - /with/ tne establishnent
Delhi by Muhammad Ghori in 11!2... A still later wave of growth, introd-uced Islanic faith into the islands
archipelago, this time through the agency of traders and wandering mystics---it was a factor in the lif-e
by the twelfth century. In the fifteenth century the first Mus1im Suttanate took form..." (p .f59) And then Anatolia, the T\rrks rrwho began to enter Tslamic territories and the service
in large numbers in the tenth century, to subdue the vast region rf Anatolia and Asia Minor for Islam=--€v€fltua11y the Ottomans over- threw Christian power in ConstaLtinople (t+>l) and d-rrve their armies far into Eastern E\rope.'r (p.f7O) But then something happened: the irurer !/est re-emerged in i ts eirnansi nn nh:sp- drove the IW.'-r imc ^'.+ -4 crain and baCk intO
r vu e^y@rp!vr! IJr Lare t vf
Africa - but they held on to the other conquests, only did not
religious expansion, covering the Americas and large parts of Africa but not Islam territory and
terrirotw- S'inee tho
wv!!riv u.y . urrlvs urrg
Second World War, however, Christian missionary activity is suffering set-backs, and now it is said. that the ratio
converts to Islam and to Christianity is ]ike 10.1. A problem,
hnr.rarrar i c r.rlaa*lpr ihe c:ni t:1 Of lSlam W|fl femain Mpr:ca - or
grltafff ILguua, uI
be moved- to Qon---.