Abstract
In this paper I develop the notions of ‘‘political’’ and ‘‘spiritual’’ ‘‘cores’’, which are further implemented as key terms in defining ‘‘local civilization’’. The latter is one of the central terms in a whole system of meanings, including itself as well as others, such as ‘‘subcivilization’’, ‘‘nation’’, ‘‘ethnicity’’ (which are still rather vaguely defined in the literature). All of them are regarded as necessary for a comprehensive description of such complex social and historical phenomena as European Union, its states, the USA, Russia, etc., and their development and interaction in the course of globalization. The ‘‘political core’’ sets the basic principles which determine the character of relations in a society. Two principles can be distinguished: ‘‘contractual’’ (natural for Western states) and ‘‘mandatory’’ (natural for most large non-Western states). However, the ‘‘political core’’ is less specific and less dynamic than the ‘‘spiritual core’’. Yet the relative invariability of the first may serve as the source of constant conflict with the second, which is particularly reflected in the course of Russian history and its inability to exit the ‘‘vicious circle’’. Possible solutions to this are also discussed in my paper. The ‘‘spiritual core’’ is a sum of basic meanings, such as the meaning of individual’s life, ideals, higher values, etc. It belongs to the domain of higher culture (rather than everyday life associated with ‘‘mentality’’), it is very much related to education and originates from the upper social classes. It is far more complex and manifold than ‘‘political core’’. It can reshape oneself (the paper particularly describes this on the case of Ancient Rome), and includes various components (as in the case of Europe of the XI–XIVth centuries), associated with specific and sometimes contradictory meanings and values. It is also shown that it can even embrace various forms of individualization. I also look particularly into the process of ethical individualization-idealization of the meaning of life and the emergence of ‘‘world’’ religions and philosophies associated with it. That is on the one hand. On the other I also analyze three forms of individualization using the case of ancient history of the Mediterranean. The often discussed linkage between ‘‘world’’ religions and ‘‘local civilizations’’ is also analyzed through this framework. However, it is shown that, at least, in the case of the West (and Russia) the crucial components were the secular ones rather than religious. I.e. the degree of interdependence between religions and ‘‘local civilizations’’ in Toynbee’s and Huntington’s concepts is vastly exaggerated.