By Emeritus Professor of Sociology Johann P Arnason, Shmuel N Eisenstadt, Bjorn Wittrock
The overarching subject of the e-book is the historic which means of the Axial Age, as a rule outlined as a interval of numerous centuries round the center of the final millennium BCE, and its cultural recommendations. The civilizational styles that grew out of this really artistic section are a very worthwhile subject for comparative research. The publication includes essays on cultural ameliorations in historical Greece, old Israel, Iran, India and China, in addition to historical past advancements within the middle civilizations of the traditional close to East. An introductory part bargains with the heritage of the controversy at the AxialAge, the theoretical questions that experience emerged from it, and the current kingdom of the dialogue. The publication can be worthy for comparative historians of cultures and religions, in addition to for ancient sociologists attracted to the comparative research of civilizations. it's going to additionally support linking the fields of classical, biblical and Asian stories to broader interdisciplinary debates in the humanities sciences.
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Additional resources for Axial Civilizations And World History (Jerusalem Studies in Religion and Culture)
Here I will conclude with a few remarks on themes which seem essential to further development of the debate. If there is a common denominator, it is the need to bring more diversity into our interpretations of the Axial Age. 1. The first aspect to be considered is the background to the axial transformations. Eisenstadt is obviously far more sensitive to the historical realities and experiences of early civilizations than Jaspers was, but it can still be argued that his account tends to minimize both the differences between them and—at least on the level of religious traditions—the features that set them apart from the Neolithic world.
The Zhou conquest may thus have set the scene for a sequence of transformations which differed from axial trajectories in the Mediterranean-Mesopotamian-Iranian-Indian part of Eurasia. 3. In this context, we should reconsider the question of a common denominator—a shared set of cultural premises—for the axial breakthroughs. As noted above, the distinction between the transcendental and the mundane raises some questions of interpretation. More ambiguities emerge when it is linked to historical settings: the two levels of order relate to each other in different ways in the various axial traditions, and the meaning lent to their relationship depends on the overall logic of the respective worldview.
To use a highly relevant example, the image of the polis as a community of citizens could be interpreted as a transcendental model in permanent tension with the mundane orders of really existing poleis, and in that capacity, it provides a framework for political thought. e. ” On the other hand, we could (without risking any conflation with the other-worldly) attribute a more specific and emphatic meaning to the transcendental dimension, and do so in light of the historical background against which the breakthroughs took place.
Axial Civilizations And World History (Jerusalem Studies in Religion and Culture) by Emeritus Professor of Sociology Johann P Arnason, Shmuel N Eisenstadt, Bjorn Wittrock