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Read e-book online A World Beyond Difference: Cultural Identity in the Age of PDF

By Ronald Niezen

ISBN-10: 1405126906

ISBN-13: 9781405126908

A international past Difference unpacks the globalization literature and provides a priceless critique: one who is forthright, but balanced, and attracts at the neighborhood paintings of ethnographers to counter relativist and globalist discourses.

  • Presents a full of life conceptual and ancient map of ways we predict concerning the rising socio-political global, and mainly how we expect politically approximately human cultural transformations
  • Interprets, criticizes, and frames responses to global tradition
  • Draws from the paintings of contemporary significant social theorists, evaluating them to classical social theorists in an instructive demeanour
  • Grounds critique of thought in years of ethnographic examine

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    A World Beyond Difference: Cultural Identity in the Age of - download pdf or read online

    A global past distinction unpacks the globalization literature and provides a necessary critique: person who is forthright, but balanced, and attracts at the neighborhood paintings of ethnographers to counter relativist and globalist discourses. provides a full of life conceptual and ancient map of ways we expect concerning the rising socio-political international, and chiefly how we predict politically approximately human cultural variations translates, criticizes, and frames responses to global tradition attracts from the paintings of contemporary significant social theorists, evaluating them to classical social theorists in an instructive demeanour Grounds critique of conception in years of ethnographic learn

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    Extra info for A World Beyond Difference: Cultural Identity in the Age of Globalization

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    Although we are accustomed to thinking of human rights as embedded in secular idealism or the extension of Enlightenment rationalism to an international moral order, one of the most important philo- 22 The Tradition of Rational Utopianism sophical strands that made up the post-World War II universal rights regime was strongly opposed to the idea that rights could be based on a worldly, non-theistic approach to human nature. Its main premise was that the essential truth of the earliest natural law theory – beginning with the legacies of Antigone and Sophocles, the great moralists of antiquity, through to the universal moral reflections of St.

    Thomas Aquinas – all of which emphasized a divine origin in human nature and the ethical principles that follow from it, had been corrupted by the secular tradition in natural law founded by Hugo Grotius, followed, each in their own error-laden way, by the luminaries of modern political philosophy: Locke, Hobbes, Rousseau, and Kant. 20 Modern conceptions of rights would not have taken their current form (or perhaps any form) without the West’s long exposure to Christian universalism. ”21 But in the aftermath of World War II such reservations – about rationalism and liberalism at least – were shed to make room for a secular approach to human rights and the venture of world unity.

    Henri Comte de Saint-Simon, for example, looked at industrialization (a term he The Tradition of Rational Utopianism 17 coined) in a much more favorable light than many prophetic socialists of the nineteenth century, basing his conception of the ideal society almost entirely on the contributions of uncontrolled science and industry. Application of the powers of science for the benefit of society would, he thought, eliminate war, poverty, and injustice. His conception of this ideal world was highly detailed, though unevenly and sporadically expressed in torrents of writing in which he laid out plans for the organization of industry, labor unions, welfare programs, financial institutions, and even the design of cities.

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    A World Beyond Difference: Cultural Identity in the Age of Globalization by Ronald Niezen


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