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

By Ronald Niezen

A international past Difference unpacks the globalization literature and gives a beneficial critique: person 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 historic map of ways we predict concerning the rising socio-political global, and principally how we predict politically approximately human cultural alterations
  • Interprets, criticizes, and frames responses to international 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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    Extra info for A World Beyond Difference: Cultural Identity in the Age of Globalization

    Sample text

    The ultimate source of this broad search for a religious foundation to human rights, however, was the idea of a “common religious creed” expressed by Christian theologians. There are practical reasons for the emphasis placed by the Universal Declaration’s drafting committee on the ideas of major religions (but not, as we will see, reaching as far as oral traditions). For a nonwestern philosophy to make a worthwhile contribution to human rights it has to begin with a global conception of humanity.

    33 It was the free trade of a mature form of globalizing capitalism that largely transcended the constraints of representative democracy. In The Man versus The State, first published in 1884, Spencer objected vehemently to the “interferences” and “coercive rule” inherent in what he saw as the misguided legislation that restricted the activity (he would say “freedom”) of capitalist enterprises. Among these inappropriate laws were those that “meddled” in the labor of children, such as an act of 1860 which made it illegal for mining enterprises to employ boys under twelve who were not attending school, a Bakehouses Regulation Act of 1863 which regulated a minimum age of employees, and the Agricultural Children’s Act of 1872 which made it illegal for farmers to employ children without a certificate of elementary education.

    43 There is no need, however, to connect Marx to the prejudices of nineteenth-century Orientalist scholarship to explain his juxtaposition of human sympathy with such a blatant disregard for India’s sovereignty; it is enough to consider his utopian vision, his cataclysmic optimism, his understanding of the conditions necessary for the oncein-world-history end of exploitation and conditions of misery. To Marx, it was necessary for India to westernize and capitalize for the same reason that the European peasantry had to be transformed by capital.

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