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(1) Ph ilip Ma r fleet , The "Cla sh" Thesi s : War and Et hn ic

Boundar i es in Eur ope, Ar ab Studies Quar ter ly, vol. 25,

2003 .




For the furtherance of peace in this world and thereception of human r ights into all cultur es, thesedifficult questions should be discussed in a dialogicalway, that is, openly with mutual under standing,reciprocal witnessing and cr itical questioning. In sucha dialogue western individualism will be subject tocorrection.(1)

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îg6!bZ~xzƒÔ!bÞŠÂVZzgW~ÎZÑ]Æfg)XZqZ,kã~Zx»gf!¦gÛŠÃZKo™*ƒÏXóó

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EHHEYHE»7™Š{ÃtW»¶:Ì0g;ì:

Even Huntington's most ardent admirers have viewedthe thesis in this light: Robert Kaplan, for example,sees it as an analysis of American secur ity needs set"in the most tragic, pessimistic terms.(2)

LL4545»4èXEHEYHEÆ¹6læZbÌZkÆÃØÃWÅÃÐŠÙ

X}gZ'^́45Ó4è GFGEÔZÐZ%OD»Z(‹tŒÛZgŠêì¹„ZOCZzgâ-kÁZ0ZiÐHŠìXóó


(1) Abd Allah Ahmad Na'im, Human Rights and religiousValues , p . vii .

(2) Philip M arfleet; The "Clash" Thesis: War and EthnicBoundaries in Europe, Arab Studies Quarter ly, Vol.25, 2003.




Z0g,qÑ]Z̈+ÃWÃ¹ZŠZg6FÂxÅZô`Üs—gÑÅ«™Š{x]6FÂx„7g~™YìXT»ƒÐ(Z A Z™x

o]£tZ̈ã»!egR[ÁZßŠZqìX

2X£ŠxÅOñkãÅ¢zg](Preferring Dailogue on Clash)

`Å]h(Ï„äÎZŅ̃Zò©]ZzgÎZÅ)ÓÿgzZ*pÄÃ WŒÛZgŠcìXCÙ̧xÅZKúcVZzgZÐZŠ~pDÙ|ƒCìÒ†î E˜V}pDZŠZg~Z%sz§ŠzZµƒÇÔpDÙ|ÃFßŠ¶Æ*ðt£Šx6ÈƒÇXpÄÆZk™ŠZg»f™™DƒñZqf!'qì:

Toynbee' s in f luence on Hunt ington i s clearthroughout his treatment of what civ ilizations areand why they are important. Civilizations, Huntingtonexplains, ar e b road cultur al enti ties that uniteind iv iduals ar ound common mores, traditions andinstitutions. As such, they are "the most enduring ofhuman associations, " and ar e ther efor e thefoundations of long- ter m histor ical continuityBecause civilizations are, after blood and tr ibe, themost important factors bind ing indiv iduals togetherinto potential political identities, they are naturallythe most impor tant actors in the f ield of globalpolitics.(1)

LL'VÅâÎZzgZyÅZÌÒy™äÆ7g}¿ÆŠzgZy


(1) Chr is tian Str ack e, The Clas h of Civil izati on s and the

Remaking of the Wor ld Order , Jour nal of Inter nat iona l

Affair s, vol. 51, 1997.




34545»4è XEHHEYHE6IZí!»ZW(ZzZãìX34545»4è X

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@g]Zg»Y6ÃgpzZáZIDÐtZ%7æ{7f[»£Šx»t¦g*7Éœ-V6Z*ì:

The clash thesis is not novel. It d r aws upon atradition that emerged in Europe at the birth of thenation-state and accompanied Eur opean expansionacr os s th e wo r ld . Thi s wa s t he i dea that,notwithstanding the intense r ivalry between suchstates, people of Europe held in common attr ibutessuper ior to those of all other human beings.Expressed in the "civilizing" missions of specific statesthese gave meaning to colonialism and had the effectof complementing ideologies of nation which were ofimmense importance in cohering unstable domesticpopulations. The idea of a civilizing Europe was asimportant "at home" as it was abroad: it was indeed a"secur ity" measure much like Huntington's defense ofU.S. interests in the 1990s. Here "civilization" has anideological function in the classical sense: it is partof a body of ideas which endor se relations ofinequality and of domination of a major ity of people





by a small number of others.(1)

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For Huntington, the clash of civi lizations was anhis tor ic dev elopm ent . T he hi sto r y of theinternational system had been essentially about thestruggles between monarchs, nations, and ideologieswithin Western civilization. The end of the cold warinaugurated a new per iod, where non-Westerners


(1) Ph ilip Ma r fleet , The "Cla sh" Thesi s : War and Et hn ic

Boundar ies in Eur ope , Ar ab Studies Quar ter ly, vol. 25,

2003 .




wer e no longer the helpless recipients of Westernpower, but now counted amongst the movers ofhistory. The r ise of civilizational politics intersectedfour long-run processes at play in the internationalsystem:

1. The relative decline of the West.

2. The r ise of the Asian economy and its associated'cultur al af f i rmation', with China poised tobecome the greatest power in human history.

3. A population explosion in the Muslim world, andthe associated resurgence of Islam.

4. The impact of globalization, includ ing the extraor dinary expansion of transnational f lows ofcommerce, information, and people.

The coincidence of these factors was forging anew international order.(1)

LL34545»4è XEHHEYHEÆ_.'V»£ŠxZq@g]¿ìXÎZŅ̃ZòÂxÅ@gõ÷ƒVÔ¸ñVZzgf!d~ÌÃc]ÆâÎ]z46ŒìXuŠkÆ{8äZq6Šzg»W¸iHX˜V)f!¤!VÆ‚t¡"cgzæŠÇgZWJw™äzZá„:¸ÉZ[z{@gõÅw•»zÌ¸XR(„Æ²z`äÎZŅ̃ZòÂx~4îsZ~Š¥z/¿úZïÃOWH:

£˜f[»izZw 1X


(1) Simon Mur den, Sultur e in Wor ld Affair s in John Baylis &

Steve Smith 's The Globalizat ion of Wor ld Politics, OUP,

2001, p. 461-2 .




Z.ðu»²z`ÔZk»uÆ‚BpD¬zyƒDƒñ 2XZ̈ã@gõÅxF+¤‰Ü“»Zky

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Huntington ob served that Islam had particular ly'bloody borders', a situation that would continue untilMuslim population growth slowed in the second orthird decade of the twenty- fi rst centur y. At the'macro- level' , a mor e gener al competition forcapab ilit ies and inf luence was evident, with theprincipal division between the 'West' and, to varyingdegrees, the 'Rest'. Accor ding to Huntington, thehegemony of the West was most contested by thetwo most forceful non-Western civilizations, the Sinicand Islamic. Resistance to the West was most evidentover issues such as arms control and the promotion ofWestern political values. Western efforts to projecttheir democr acy and human r ights were widelyregarded as a form of non-imperialism.(1)



Steve Smith 's The Globalizat ion of Wor ld Politics, OUP,

2001 , p. 462.




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Huntington's anti-modern perspective, which rejectsthe dominant modern notion of history as progressand instead proposes history as continuity, is evenmore radically anti-modern consider ing his generaltr eatment of civ ilizations as actor s. Any tr ulymoder n, post-W ittgenstein under stand ing ofcivilization would necessar ily include the concept ofcivi lization as construct, which imp lies fi rst theinherent artif iciality of any civ ilization and secondthe constant potential for the innovation ofciv ilizational content. Such a view of innovationwithin civilizations is perhaps best seen in a standardmodern under stand ing of the history of Westerncivi lization as a pr ogr essive fusion of classical,Chr istian and Enlightenment ideals, the latter beingrooted in the past but in some important sense newand unprecedented. Under this modern conception,





Western civilization, with all its internal divisions andconstant innovational str uggles, would have anextr aord inar ily diff icult time tr ying to behave as aunitary actor.(1)

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Z0g,qÑ]tZ0Zi{™*ÃðÂZ%7Z¤ñŠ{¬@qÑ]WÐ(DgìÂZk¬@£Šx»ZxHƒÇÍcW`Z̈+ÃZK’ÆnZqZ,¬@ÂxÅ¢zg]ìTÅãŠ£ŠxÅOñk?ƒXZzgt¢z]

ÜsZsx7g~™YìTä¬ŠyÐ»šg«™ÆZqzWãŠÛZë™Š~X


(1) Chr is ti an Str acke; The Cla sh o f Ci vi li za ti ons and the

Remaking of t he Wor ld Or der , Jour nal o f Inter nati onal

Affair s, vol. 51, 1997.




3XSsx»gÂx§]Sšr(Presentation of Islam as Code of Life)

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However, no civilization is completely distinct fromthe influence of others and in particular , all havebeen affected by the model culture and modernitypioneered in the west.(1)

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Æ!g}~ZÖg™Dƒñqì:Islam r ep resented a systematic and coher entideology. . . with its own code of mor ality anddoctr ine of political and social justice. The appeal ofIslam [was] potentially universal; reaching out to allmen as men. . . And I slam has indeed defeatedliberal democracy in many parts of the Islamic world,


(1) Simon Murden, Sulture in World Affairs in John Baylis& Steve Smith's The Globalization of World Politics,OUP, 2001, p . 458.




posing a gr ave threat to liberal p ractices even incountr ies where it has not achieved political powerdirectly. . . Despite the power demonstrated by Islamin its current revival, however, it remains the casethat this religion has vi rtually no appeal outsidethose ar eas that wer e culturally I slamic to beginwith. The days of Islam's cultural conquests, it wouldseem, ar e over. It can win back lapsed adherents,but has no resonance for the young people _Berlin,Tokyo, or M oscow. And while nearly a bi llion arecult ur al ly I slam ic-o ne- f i f th of the wor ld ' spopulation-they cannot challenge liberal-democracyon its own terr itory on the level of ideas. Indeed, theIslamic world would seem more vulnerable to liberalideas in the long run than the reverse. (1)

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In reality, the differences between civilizations randeep : they were about man and God, man andwoman, the individual and the state, and notions ofr ights, author ity, obligation, and justice. Culture wasabout the basic perceptions of life that had beenconstructed over centur ies.(1)

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(1) Simon Murden, Sulture in World Affairs in John Baylis& Steve Smith's The Globalization of World Politics,OUP, 2001, p. 462.




4X¬@'ŠZ“Æ×»Ûzr(Culture of Tolerance at International Level)

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Fundamentali sm is more than a polit ical p rotestagainst the West or the prevailing establishment. Italso reflects deep-seated fear of modern institutionsand has par anoid v isions of demonic enemieseverywhere. It is alarming that so many people in somany d ifferent parts ar e so pessimistic about thewor ld that they can only find hope in fantasies ofapocalyptic catastrophe. Fundamentalism shows agr o wi ng s en se o f g r i eva nc e, r es ent me nt,disp lacement, d isor ientation, and anomie that anyhumane, enlightened government must attempt toaddress.(1)

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(1) Simon Murden, Sulture in World Affairs in John Baylis& Steve Smith's The Globalization of World Politics,OUP, 2001, p. 461.




ìT»ZiZ!ZzgZ&b™*ËÌ^gŠZzggz×ìwÓ#ÖÅf)ŠZg~ìXóó

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In much of the post-cold war discour se on culturalconflict, it was I slam that came into the f rame.Islam, seem to rep resent a par ticular sour ce ofconf lict both as a homeland and as a diaspor a.Cer tainly, I slamic peop les were locked in violentconf licts against adjoining civilizations and secularstates across the Balkans, West and East Afr ica, theMidd le East, the Caucasus, Central Asia, India,Indonesia, and the Philippines, with their efforts topr omulgate Islamic law a particular ly exp losiveissue.(1)

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Steve Smith's The Globalization of Wor ld Politics, OUP,

2001 p. 463 .




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Ûz]Ô X X Z£0-Zûð)512X303|&038X519Y( ̈ðÔ 62Xay:ŠZgẐZÅ›Ð.0îGÔ6141|&5991YX

X X Z£0-Zûð)512X303|&038X519Y( ̈ðÔ 72XÛz]Ôay:ŠZgẐZÅ›Ð.0îGÔ1141|&1991YX

âgZ−+Z1ZdZ0Z!–0Ñy)537X708|&5331X 34-+ö XGI

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ay:¸bpîGZ°‚!Ô9931&9791X30. Abd Allah Ahmad Na'im, Human Rights and religious

Values.

31. Christian Stracke, The Clash of Civilizations and theRem a kin g of th e W orld Or der , Jour nal ofInternational Affairs, vol. 51, 1997.

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