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The Uniqueness of Western Civilization (Studies in Critical Social Sciences, 28) Reprint Edition
- ISBN-109004232761
- ISBN-13978-9004232761
- EditionReprint
- PublisherBrill Academic Pub
- Publication dateAugust 28, 2012
- LanguageEnglish
- Dimensions6 x 1 x 9 inches
- Print length527 pages
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D.M. Fahey (Miami University), Choice, November 2011
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- Publisher : Brill Academic Pub; Reprint edition (August 28, 2012)
- Language : English
- Paperback : 527 pages
- ISBN-10 : 9004232761
- ISBN-13 : 978-9004232761
- Item Weight : 1.64 pounds
- Dimensions : 6 x 1 x 9 inches
- Best Sellers Rank: #1,205,541 in Books (See Top 100 in Books)
- #803 in Anthropology (Books)
- #1,641 in General Anthropology
- #3,568 in History (Books)
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The book is a good overview of Western history as well, and I have found the references to be quite intriguing. It is obvious that a ton of research has gone into this project, and we are rewarded with this synthesis. I have since purchased some of the books he has examined and am enjoying these reads as well. The history of the philosophy on Western civilization is most rewarding, as he contextualizes the writings of Hegel, Weber, Spengler, Nietzsche, and others.
The book is bound well and the paper is good too. The hardcover makes the book a lasting one.
My inspiration for buying the book were two things: my recent travel to China, and the listening of this podcast on the New Books in history website: [...] The podcast will give you a good feel for the tone of the book.
One last note, this is a scholarly book. It is filled with references, citations, etc. This may be an issue for non-scholar types, but I made it through.
Bottom line: get it if you're interested in why the world is the way it is today instead of something else. That's my take anyway.
In the book's first half, Duchesne undertakes a vigorous and exhaustive interrogation of the entire gamut of academic world history's current pace-setters (Andre Gunder Frank; Immanuel Wallerstein and world systems theories: Pomeranz-Wong-Goldstone et all on the Great Divergence; Patrick Manning on Big History; Felipe Fernandez-Armesto; John Hobson on the East's influence on the West; Jack Goody, etc.). It is a tour de force challenge to the prevailing academic paradigm in this field. It deals specifically and rigorously with the work of the above mentioned scholars and incorporates and summarizes a huge amount of the research of many others who in various ways challenge the paradigm - David Landes, Joel Mokyr, Aaron Maddison, Joseph Bryant, Margaret Jacobs, Peer Vries (partially), Edward Grant, Toby Huff, Harold Berman, Victor David Hanson, and a number of others.
Duchesne explores a great many facets of the debate among these scholars, but I will mention just one: the arguments about the "Great Divergence," of the West, or England, from China. It is inescapable from Duchesne's exhaustive review of the counter-evidence that there is an enormous amount of solid research calling into question the contentions of Kenneth Pomeranz, Bin Wong, Jack Goldstone et al that China and Europe were economically similar through the 1700s and that only England's luck at having nearby coal and bonus land resources from its colonies gave it an edge. (Goldstone's view is somewhat different from this but results in the same overall conclusion - that the West was in no way uniquely enabled by its cultural history to launch the industrial age). In my view the evidence Duchesne reviews is pretty conclusive against this theory, but it is clear in any case that those defending the theory simply do not deal with much of this evidence rigorously, if at all.
I do not think anyone will be able intelligently to defend or criticize the prevailing paradigm any more without grappling with Duchesne's thorough analysis. He comes down solidly on the side of the critics of the current paradigm, but he deals honestly and rigorously with the ideas of those he disputes - plus he gives all of them plenty of credit for advancing the field as they have in many ways.
Duchesne devotes the second part of his book mainly to his own theory about the uniqueness of Western civilization. That theory is definitely not a mindless Eurocentric celebration of the West. It is much more of an acquired-taste/hard-liquor take on Western uniqueness - stressing as it does the role of a uniquely aggressive, restless, aristocratic-warrior derived individualism, which Duchesne traces back to the Indo-European horse-riding nomads of the Pontic steppes. It is this combination of qualities he sees as forming the matrix within which the West's rationalism, science, philosophy, art and literature, as well as its industrial drive and dynamism, war-fighting proclivity, and imperialism evolved. I happen to find his take intriguing, bracing and clarifying, I admit. But even if you don't, you cannot expect to understand the debate at the very heart of this field without finding out what Duchesne's take is and grappling with it. Aside from his case for "uniqueness," which will excite opposition I am sure, his stress on culture and intellectual life, ideas, over the current sociological and economic emphasis is in my opinion long overdue.
(By the way, one of the ironies in Duchesne's analysis is his view that the multicultural critique of "Eurocentrism" is itself as Western as can be, a manifestation of a unique "negativity" inherent in the dynamics of Western culture, with its constant and restless curiosity about what is just over the horizon, what is unknown and unbounded - or, to put it in more fashionable words, the "Other.")
Duchesne's exploration of Western individualism and rationalism, with extensive discussions of Max Weber, Hegel, Homer, Nietzche, is more speculative than his analysis of research in the first half of the book. For one thing, in anthropological and sociological terms his own insights rest heavily on what is still only indistinctly known about Europe and the Pontic steppes back a good three thousand years BCE or more. Otherwise, they arise out of extensive explorations of the thought of some key philosophers and social theorists, most of whom are not considered relevant to this field, but should be. It will not be easy to convince the unconvinced that Duchesne's speculations in this realm are provable, but his ideas will still clarify the terms of debate even for those who disagree with them.
Unfortunately, the book is idiotically overpriced. I sincerely hope a cheap paperback is being planned, because at this point few will be able to afford the fee. A thorough discussion and debate about this book and its implications is going to be unavoidable if the field is to advance and recover a vitality it is now in danger of losing.
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Duchesne views Western civilization (starting with the Greeks, and, as we'll see, actually much earlier) as largely unique among the large cultures of the world. He explains that many of the multiculturalists are actually relying on Western ideas of universal human equality, or of the equality of cultures across the globe (a uniquely Western idea, not a wonder that most multiculturalists are in fact Westerners), and similar ideas. So while many people argue that the West is a non-existent civilization, or that it's the worst or most aggressive civilization - well, the West is the only culture which produced people criticizing their own culture in these terms.
Duchesne's point of view is largely Hegelian and non-materialistic, which makes it possible for him to think not in terms of economic development only. He accepts that for example Western Europe was not more developed circa 1750 than China - but in the same time makes a very good case of why it was largely unlikely that China would ever have had an industrial revolution, whereas it was only a question of time in the West. One compelling case is the case of Western science: China had a lot of practical knowledge, but didn't have anything like modern science, for example no Chinese philosopher or scientist ever made fame (before the Europeans arrived, that is) by disproving the theories held at his time, whereas in the West it was and is the dream of any scientist - to disprove received wisdom.
He debunks many of the politically correct statements of "world-history". The statement that "China (or India, the Middle East, etc.) had similar science to the West" I just mentioned, another one is that "China was on the verge of industrial revolution in the 13th century". While it's true that the Chinese were very close to inventing the steam engine, but it would have been just that - highly developed medieval technology plus the steam engine. The industrial revolution meant a constant flow of inventions, which after the first half century increasingly needed modern science - which was present in Europe by the time of the Industrial Revolution, but was absent in China in both the 13th and the 18th centuries. This is not to deny the genius of the Chinese people, who invented many things way before the Europeans started to adapt them. However, the Europeans showed a quite pronounced readiness to adapt anything foreign. (Just as the contemporary Chinese and Japanese are ready to adapt foreign inventions.) Duchesne is convincing when he argues that actually adapting foreign technologies (which most of the time meant modifications and adjustments to local circumstances, and often involved several improvements) is just as much a sign of vitality and inventiveness as inventions themselves.
Finding new limits, overcoming obstacles for their own sake, questioning knowledge - this is what Duchesne calls an aristocratic spirit. Striving for the best, being the best by virtue - that is what the ancient Greeks equated aristocracy with. Although we nowadays tend to think of aristocracy only as an oppressive and exploitative class, Duchesne shows that it is an oversimplification. The aristocrats were obligated to be virtuous, for example almost all of the philosophers and political and military leaders we now remember of as "the Greeks" were in fact aristocrats by birth, even the leaders of democracy. Now Duchesne shows that this was a feature of many European warrior-aristocracies (and for a long time even after they were largely civilized), and that many of the general population were co-opted to that spirit.
Another unique feature of European was a relatively egalitarian (actually egalitarian-aristocratic) spirit. (Only aristocrats were members of the group of equals, serfs etc. had no equality, obviously.) A king in Europe was usually a first among equals, at least among the aristocrats, at the very least no member of the nobility or aristocracy had to kowtow or prostrate themselves before a king. This is in quite in contrast to the despotic cultures of the rest of the world, almost anywhere. While some other warrior aristocracies (most notably Japan) had similar "noblesse oblige" ethos, the egalitarianism was missing. (The notion that for example the king or overlord also had obligations to the vassals, not only the other way around, and when breaking the terms, the vassals had the right to resist.)
Duchesne shows quite compellingly that most of the unique features go back millenia, and he traces it back to the Indo-European bands that gradually conquered much of Europe sometime in the 5th-3rd millenia BC. These bands then became the warrior aristocracies, and slowly superimposed their languages and also to a large extent their spirits on the European populations at large.
I think the strength of the book is the only weakness: the lack of a materialistic perspective makes it such a compelling reading, and this is what makes him notice unique things (e.g. Greek democracy - in spite of its many flaws, which the Greeks themselves were the first to point out, it was an institution without parallel outside of Europe until modern times), which are not so readily noticeable to evolutionists (who tend to concentrate on economic development only). On the other hand, first, I think that striving for prestige (which in his view is evolutionarily disadvantageous) can actually have evolutionary benefits (depending on a number of parameters), and this could be an - admittedly lowly, materialistic - explanation for such high spirits. He also never mentions the possibility of genetic differences among European and non-European populations, even while he believes that these traits are very persistent, apparently even present in much of present-day populations. (On the other hand, since there's no evidence to date for such differences, and neither do I think it would be easy for anybody to get grants to investigate, it's probably better not to mention it.)






