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But thereafter interest seems to have waned, and not much is said about America in Turkish, Arabic, or other Muslim languages until a relatively late date. A Moroccan ambassador who was in Spain at the time wrote what must surely be the first Arabic account of the American Revolution.

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The Sultan of Morocco signed a treaty of peace and friendship with the United States in , and thereafter the new republic had a number of dealings, some friendly, some hostile, most commercial, with other Muslim states. These seem to have had little impact on either side. The American Revolution and the American republic to which it gave birth long remained unnoticed and unknown. Even the small but growing American presence in Muslim lands in the nineteenth century—merchants, consuls, missionaries, and teachers—aroused little or no curiosity, and is almost unmentioned in the Muslim literature and newspapers of the time.

The Second World War, the oil industry, and postwar developments brought many Americans to the Islamic lands; increasing numbers of Muslims also came to America, first as students, then as teachers or businessmen or other visitors, and eventually as immigrants. Cinema and later television brought the American way of life, or at any rate a certain version of it, before countless millions to whom the very name of America had previously been meaningless or unknown. A wide range of American products, particularly in the immediate postwar years, when European competition was virtually eliminated and Japanese competition had not yet arisen, reached into the remotest markets of the Muslim world, winning new customers and, perhaps more important, creating new tastes and ambitions.

For some, America represented freedom and justice and opportunity. For many more, it represented wealth and power and success, at a time when these qualities were not regarded as sins or crimes. And then came the great change, when the leaders of a widespread and widening religious revival sought out and identified their enemies as the enemies of God, and gave them "a local habitation and a name" in the Western Hemisphere. Suddenly, or so it seemed, America had become the archenemy, the incarnation of evil, the diabolic opponent of all that is good, and specifically, for Muslims, of Islam.

Among the components in the mood of anti-Westernism, and more especially of anti-Americanism, were certain intellectual influences coming from Europe. One of these was from Germany, where a negative view of America formed part of a school of thought by no means limited to the Nazis but including writers as diverse as Rainer Maria Rilke, Ernst Junger, and Martin Heidegger. In this perception, America was the ultimate example of civilization without culture: rich and comfortable, materially advanced but soulless and artificial; assembled or at best constructed, not grown; mechanical, not organic; technologically complex but lacking the spirituality and vitality of the rooted, human, national cultures of the Germans and other "authentic" peoples.

German philosophy, and particularly the philosophy of education, enjoyed a considerable vogue among Arab and some other Muslim intellectuals in the thirties and early forties, and this philosophic anti-Americanism was part of the message. After the collapse of the Third Reich and the temporary ending of German influence, another philosophy, even more anti-American, took its place—the Soviet version of Marxism, with a denunciation of Western capitalism and of America as its most advanced and dangerous embodiment.

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And when Soviet influence began to fade, there was yet another to take its place, or at least to supplement its working—the new mystique of Third Worldism, emanating from Western Europe, particularly France, and later also from the United States, and drawing at times on both these earlier philosophies. This mystique was helped by the universal human tendency to invent a golden age in the past, and the specifically European propensity to locate it elsewhere.

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A new variant of the old golden-age myth placed it in the Third World, where the innocence of the non-Western Adam and Eve was ruined by the Western serpent. This view took as axiomatic the goodness and purity of the East and the wickedness of the West, expanding in an exponential curve of evil from Western Europe to the United States. These ideas, too, fell on fertile ground, and won widespread support. But though these imported philosophies helped to provide intellectual expression for anti-Westernism and anti-Americanism, they did not cause it, and certainly they do not explain the widespread anti-Westernism that made so many in the Middle East and elsewhere in the Islamic world receptive to such ideas.

It must surely be clear that what won support for such totally diverse doctrines was not Nazi race theory, which can have had little appeal for Arabs, or Soviet atheistic communism, which can have had little appeal for Muslims, but rather their common anti-Westernism. Nazism and communism were the main forces opposed to the West, both as a way of life and as a power in the world, and as such they could count on at least the sympathy if not the support of those who saw in the West their principal enemy. But why the hostility in the first place?

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If we turn from the general to the specific, there is no lack of individual policies and actions, pursued and taken by individual Western governments, that have aroused the passionate anger of Middle Eastern and other Islamic peoples. Yet all too often, when these policies are abandoned and the problems resolved, there is only a local and temporary alleviation. The French have left Algeria, the British have left Egypt, the Western oil companies have left their oil wells, the westernizing Shah has left Iran—yet the generalized resentment of the fundamentalists and other extremists against the West and its friends remains and grows and is not appeased.

The cause most frequently adduced for anti-American feeling among Muslims today is American support for Israel.


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This support is certainly a factor of importance, increasing with nearness and involvement. But here again there are some oddities, difficult to explain in terms of a single, simple cause. In the early days of the foundation of Israel, while the United States maintained a certain distance, the Soviet Union granted immediate de jure recognition and support, and arms sent from a Soviet satellite, Czechoslovakia, saved the infant state of Israel from defeat and death in its first weeks of life.

Yet there seems to have been no great ill will toward the Soviets for these policies, and no corresponding good will toward the United States. In it was the United States that intervened, forcefully and decisively, to secure the withdrawal of Israeli, British, and French forces from Egypt—yet in the late fifties and sixties it was to the Soviets, not America, that the rulers of Egypt, Syria, Iraq, and other states turned for arms; it was with the Soviet bloc that they formed bonds of solidarity at the United Nations and in the world generally.

More recently, the rulers of the Islamic Republic of Iran have offered the most principled and uncompromising denunciation of Israel and Zionism.

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Yet even these leaders, before as well as after the death of Ayatollah Ruhollah Khomeini, when they decided for reasons of their own to enter into a dialogue of sorts, found it easier to talk to Jerusalem than to Washington. At the same time, Western hostages in Lebanon, many of them devoted to Arab causes and some of them converts to Islam, are seen and treated by their captors as limbs of the Great Satan.

Another explanation, more often heard from Muslim dissidents, attributes anti-American feeling to American support for hated regimes, seen as reactionary by radicals, as impious by conservatives, as corrupt and tyrannical by both. This accusation has some plausibility, and could help to explain why an essentially inner-directed, often anti-nationalist movement should turn against a foreign power. But it does not suffice, especially since support for such regimes has been limited both in extent and—as the Shah discovered—in effectiveness.

Clearly, something deeper is involved than these specific grievances, numerous and important as they may be—something deeper that turns every disagreement into a problem and makes every problem insoluble. This revulsion against America, more generally against the West, is by no means limited to the Muslim world; nor have Muslims, with the exception of the Iranian mullahs and their disciples elsewhere, experienced and exhibited the more virulent forms of this feeling. The mood of disillusionment and hostility has affected many other parts of the world, and has even reached some elements in the United States.

It is from these last, speaking for themselves and claiming to speak for the oppressed peoples of the Third World, that the most widely publicized explanations—and justifications—of this rejection of Western civilization and its values have of late been heard. The accusations are familiar. We of the West are accused of sexism, racism, and imperialism, institutionalized in patriarchy and slavery, tyranny and exploitation.

To these charges, and to others as heinous, we have no option but to plead guilty—not as Americans, nor yet as Westerners, but simply as human beings, as members of the human race. In none of these sins are we the only sinners, and in some of them we are very far from being the worst. The treatment of women in the Western world, and more generally in Christendom, has always been unequal and often oppressive, but even at its worst it was rather better than the rule of polygamy and concubinage that has otherwise been the almost universal lot of womankind on this planet.

Is racism, then, the main grievance? Certainly the word figures prominently in publicity addressed to Western, Eastern European, and some Third World audiences. It figures less prominently in what is written and published for home consumption, and has become a generalized and meaningless term of abuse—rather like "fascism," which is nowadays imputed to opponents even by spokesmen for one-party, nationalist dictatorships of various complexions and shirt colors. Slavery is today universally denounced as an offense against humanity, but within living memory it has been practiced and even defended as a necessary institution, established and regulated by divine law.

The peculiarity of the peculiar institution, as Americans once called it, lay not in its existence but in its abolition. Westerners were the first to break the consensus of acceptance and to outlaw slavery, first at home, then in the other territories they controlled, and finally wherever in the world they were able to exercise power or influence—in a word, by means of imperialism. Is imperialism, then, the grievance? Some Western powers, and in a sense Western civilization as a whole, have certainly been guilty of imperialism, but are we really to believe that in the expansion of Western Europe there was a quality of moral delinquency lacking in such earlier, relatively innocent expansions as those of the Arabs or the Mongols or the Ottomans, or in more recent expansions such as that which brought the rulers of Muscovy to the Baltic, the Black Sea, the Caspian, the Hindu Kush, and the Pacific Ocean?

In having practiced sexism, racism, and imperialism, the West was merely following the common practice of mankind through the millennia of recorded history. Where it is distinct from all other civilizations is in having recognized, named, and tried, not entirely without success, to remedy these historic diseases. And that is surely a matter for congratulation, not condemnation. We do not hold Western medical science in general, or Dr.

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Parkinson and Dr. Alzheimer in particular, responsible for the diseases they diagnosed and to which they gave their names. Of all these offenses the one that is most widely, frequently, and vehemently denounced is undoubtedly imperialism—sometimes just Western, sometimes Eastern that is, Soviet and Western alike.

But the way this term is used in the literature of Islamic fundamentalists often suggests that it may not carry quite the same meaning for them as for its Western critics.


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  • In many of these writings the term "imperialist" is given a distinctly religious significance, being used in association, and sometimes interchangeably, with "missionary," and denoting a form of attack that includes the Crusades as well as the modern colonial empires. One also sometimes gets the impression that the offense of imperialism is not—as for Western critics—the domination by one people over another but rather the allocation of roles in this relationship. What is truly evil and unacceptable is the domination of infidels over true believers.

    For true believers to rule misbelievers is proper and natural, since this provides for the maintenance of the holy law, and gives the misbelievers both the opportunity and the incentive to embrace the true faith.

    Girard, Rene | Internet Encyclopedia of Philosophy

    But for misbelievers to rule over true believers is blasphemous and unnatural, since it leads to the corruption of religion and morality in society, and to the flouting or even the abrogation of God's law. This may help us to understand the current troubles in such diverse places as Ethiopian Eritrea, Indian Kashmir, Chinese Sinkiang, and Yugoslav Kossovo, in all of which Muslim populations are ruled by non-Muslim governments.

    It may also explain why spokesmen for the new Muslim minorities in Western Europe demand for Islam a degree of legal protection which those countries no longer give to Christianity and have never given to Judaism. Nor, of course, did the governments of the countries of origin of these Muslim spokesmen ever accord such protection to religions other than their own.

    In their perception, there is no contradiction in these attitudes. The true faith, based on God's final revelation, must be protected from insult and abuse; other faiths, being either false or incomplete, have no right to any such protection.

    There are other difficulties in the way of accepting imperialism as an explanation of Muslim hostility, even if we define imperialism narrowly and specifically, as the invasion and domination of Muslim countries by non-Muslims. If the hostility is directed against imperialism in that sense, why has it been so much stronger against Western Europe, which has relinquished all its Muslim possessions and dependencies, than against Russia, which still rules, with no light hand, over many millions of reluctant Muslim subjects and over ancient Muslim cities and countries?

    And why should it include the United States, which, apart from a brief interlude in the Muslim-minority area of the Philippines, has never ruled any Muslim population? The last surviving European empire with Muslim subjects, that of the Soviet Union, far from being the target of criticism and attack, has been almost exempt.