I:A World of Civilizations?

==Chapter 1? The New Era in World Politics ==

-----A MULTIPOLAR多極的 , MULTICIVILIZATIONAL WORLD :

In the post-Cold War world, the most important distinctions among?

peoples are not ideological, political, or economic. They?

are cultural.?

People use politics not just to advance their?

interests but also to define their identity.?

We know who we are only when we know who we are not?

and often only when we know whom we are against.?

In this new world the most pervasive無(wú)處不在的, important, and dangerous conflicts?

will not be between social classes, rich and poor, or other economically?

defined groups, but between peoples belonging to different cultural entities.

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Tribal wars and ethnic conflicts will occur within civilizations.?

Violence between states and groups from different civilizations,?

however, carries with it the potential for escalation擴(kuò)大 as other?

states and groups from these civilizations rally恢復(fù) to the support?

of their "kin同族/親戚 countries."

Future conflicts will be sparked by?

cultural factors rather than economics or ideology.

The most dangerous cultural conflicts are those along?

the fault lines between civilizations.?

Cultures can change, and the nature of their impact on politics?

and economics can vary from one period to another.?

-----OTHER WORLDS? ：

★★delude 欺騙

States define their?

interests in terms of power but also in terms of much else besides. States often,?

of course, attempt to balance power, but if that is all they did, Western?

European countries would have coalesced聯(lián)合 with the Soviet Union against the United?

States in the late 1940s.?

Values, culture, and institutions pervasively無(wú)處不在地

influence how states define their interests.?

Publics and statesmen are less likely?

to see threats emerging from people they feel they?

understand and can trust because of shared language,?

religion, values, institutions, and culture. T hey are much more?

likely to see threats coming from states whose societies have?

different cultures and hence which they do not?

understand and feel they cannot trust.?

The world may be chaos but it is not totally without order.?

---COMPARING WORLDS: REALISM, PARSIMONY異常節(jié)儉 , AND PREDICTIONS---

? The forces of integration融合 in the world are real and are precisely what are?

generating counterforces of cultural assertion and civilizational consciousness.?

? The world is in some sense two, but the central distinction is between the?

West as the hitherto dominant civilization and all the others, which, however,?

have little if anything in common among them. The world, in short, is divided?

between a Western one and a non-Western many.?

? Nation states are and will remain the most important actors in world?

affairs, but their interests, associations, and conflicts are increasingly?

shaped by cultural and civilizational factors.?

? The world is indeed anarchical混亂的, rife with tribal and nationality?

conflicts, but the conflicts that pose the greatest dangers for?

stability are those between states or groups from different civilizations.?

===Chapter 2 ：Civilizations in History and today===

The idea of civilization was developed by eighteenth-century?

French thinkers as the opposite of the concept of "barbarism."?

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Civilized society differed from primitive society because?

it was settled, urban, and literate.

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The concept of civilization provided a standard by which to judge?

societies, and during the nineteenth century,?

Europeans devoted much intellectual, diplomatic, and political energy?

to elaborating詳細(xì)制定 the criteria標(biāo)準(zhǔn) by which non-European societies might?

be judged sufficiently "civilized" to be accepted as members of?

the European-dominated international system.

People of the same race can be deeply divided by civilization;?

people of different races may be united by civilization.

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The crucial distinctions among human?

groups concern their values, beliefs, institutions, and social?

structures, not their physical size, head shapes, and skin colors.?

Civilizations have no clear-cut boundaries and no?

precise beginnings and endings.?

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People can and do redefine their identities and, as a result,?

the composition and shapes of civilizations change over time.?

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The cultures of peoples interact and overlap重疊.?

civilizations are mortal but also very long-lived;?

they evolve演化, adapt, and are the most enduring持久的 of human associations.

Empires rise and fall, governments come and go, civilizations?

remain and "survive political, social, economic, even ideological upheavals.

"International history," Bozeman concludes, "rightly documents the?

thesis論點(diǎn) that political systems are transient短暫的 expedients權(quán)宜之計(jì)?

on the surface of civilization, and that the destiny of each linguistically語(yǔ)言學(xué)的?

and morally unified community depends ultimately upon the survival?

of certain primary structuring ideas around which successive相繼的?

generations have coalesced合并 and which thus symbolize the society's?

continuity."

Most civilizations, however, contain more than one state or other political?

entity. In the modern world, most civilizations contain two or more states.?

Several scholars also add Orthodox正統(tǒng)的 Russian civilization?

as a separate civilization distinct from its parent Byzantine拜占庭的

civilization and from Western Christian civilization.?

(精羅震怒)