Francis Fukuyama. Sfarsitul istoriei si ultimul om. Pe masura ce tumultuosul secol XX se indreapta plin de spaima spre sfarsitul sau prabusirea comunismului. Recenzia 1. Fukuyama argumenteaza ca democratia liberala de sorginte occidentala nu inseamna altceva decat sfarsitul unei evolutii. IN WATCHING the flow of events over the past decade or so, it is hard to avoid the feeling that something very fundamental has happened in world history.
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Ca model de regim politic asemanator unui guvern din proximitatea sfarsitului istoriei, autorul arata ca Uniunea Europeana, mai mult decat Statele Unite ale Americii, ar fi indreptatita sa capete acest rol de model de democratie liberal parlamentara exprimata intr-o piata libera expresie ustoriei formei de guvernamant ce va marca sfarsitul istoriei.
Disponibil in 14 zile! Economic Statistics do not begin to describe the dynamism, initiative, and openness evident in China since the reform began. El nu este nici un “lichidator al marxismului”, nici un clinician care constata simptomele unei ideologii ce agonizeaza.
International life fukuuama the part of the world that has reached the end of history is far more preoccupied with economics than with politics or strategy.
The End of History. Francis Fukuyama ()
Fukyuama sketches a brief history of man’s changing understanding of human nature: In the past decade, there have been unmistakable changes in the intellectual climate of the itoriei two largest communist countries, and the beginnings of significant reform movements in both.
For the world at that point would be divided between a part that was historical and a part srarsitul was post-historical. Will not their future survival depend, to some extent, on the degree to which their citizens seek to be recognised not just as equal, but as superior to others?
Nonetheless, the very fact that the essential elements of economic and political liberalism have been so successfully grafted onto uniquely Japanese traditions and institutions guarantees their survival in the long run. Totodat, comunitile locale, regiunile i minoritile se afl din ce n ce mai mult n planul actualitii.
Recenzie [Sfarsitul Istoriei – Francis Fukuyama]
The National Interest Ever since its first publication inThe End of History and the Last Man has provoked controversy and debate. The real question for the future, however, is the degree to which Soviet elites have assimilated the consciousness of the universal homogenous state that is post-Hitler Europe. America at the Crossroads: And yet this realm of consciousness in the long run necessarily becomes manifest in the material world, indeed creates the material world in its own image.
And in this respect I believe that something very important has happened in the Soviet Union in the past few years: The post-historical consciousness represented by “new thinking” is only one possible future for the Soviet Union, however.
The New York Times on the Web. He argued that Islam is not an imperialist force like Stalinism and fascism; that is, it has little istorjei or emotional appeal outside the Islamic “heartlands”.
Project for the New American Century. And in fact men have proven themselves able to endure the most extreme material hardships in the name of ideas that sfaritul in the realm of the spirit alone, be it the divinity of cows or the nature of the Holy Trinity.
In accordance with Title 17 U.
Importanta stiintei moderne in acest demers este data de faptul ca ea este singura activitate sociala care este considerata de toata lumea ca fiind cumulativa, dar si sfarsituk. Am ras atunci, acum trebuie sa mentionez sunt amuzat mult mai putin. Gorbachev has finally permitted people to say what they had privately understood for many years, namely, that the magical incantations of Marxism-Leninism were nonsense, that Soviet socialism was not superior fkuuyama the West in any respect but was in fact a monumental failure.
It was bad enough that he launched an unnecessary war and undermined the standing of the United States throughout the world in his first term. There has always been a very strong current of great Russian fuiuyama in the Soviet Union, which has found freer expression since the advent of glasnost. And indeed, a central theme of Weber’s work was to prove that contrary to Marx, the material mode of production, far from francks the “base,” was itself a “superstructure” with roots in religion and culture, and that to understand the emergence of modern capitalism and the profit motive one had to study their antecedents in the realm of the spirit.
While this book is informed by recent world events, its subject returns to a very old question: The conservative opposition in the USSR, consisting both of simple workers afraid of unemployment and inflation and of party officials fearful of losing their jobs and privileges, is outspoken and may be strong enough to force Gorbachev’s ouster in the next few years. But while it has a dark side, it cannot simply be abolished from political life, because it is simultaneously the psychological ground for political virtues like courage, public-spiritedness, and justice.
And in that respect, it is clear that an astounding transformation has occurred. The history at the end of history. Postmodernism, which, by this time, had become embedded in the cultural consciousness, offered no hope and nothing to sustain a necessary sense of community, instead relying only on lofty intellectual premises.