A qualitatively new stage in. Summary: Revival is a qualitatively new stage in the history of Western European culture
The liberation of the Muslim peoples from colonial dependence, the creation of a world socialist system, and the deepening of crisis phenomena in the capitalist world have posed fundamentally new problems for representatives of Muslim social thought. This was reflected, first of all, in the widespread struggle around the problem of choosing the path of development by the liberated countries, in the course of which numerous concepts of the so-called "third way" appear, different from both the capitalist and the socialist. Appealing to the traditional values of Islam, Muslim public figures (both religious and secular) put forward the thesis about the Islamic path of development as the only acceptable one for the countries of the spread of Islam. On its basis, the concepts of "Islamic state", "Islamic government", Islamic economy "," Islamic socialism ", etc. are created, often significantly differing from each other in the interpretation of certain issues, but having a common social nature - bourgeois or petty bourgeois.
The concepts of the "Islamic state" imply the embodiment in modern conditions the traditional Islamic model of the political organization of society, in which secular and spiritual power was combined in one form or another (with the recognition of Allah as the only source of power), the principles of fair distribution of income, regulation of the economy in accordance with the prescribed Sharia, etc. would be implemented. In general, these concepts represent the modernization of the political and socio-economic doctrines of classical Islam, taking into account the specifics of the development of a particular country. Measures for their implementation and propaganda, which are called "Islamization", are carried out as "from above" - through the legislative introduction of certain norms (for example, in Pakistan - the introduction of ushra and zakat, Islamization banking system, in Iran - the proclamation of "Islamic rule"), and both "from below" - as a result of pressure from religious and political organizations, among which the Muslim Brotherhood is most active in this direction. Islamization also means the process of expanding the number of followers of Islam, taking place in a number of countries in Asia and Africa (primarily in the sub-Saharan region), which is often artificially stimulated by the vigorous activity of numerous missionary Islamic centers, created mainly with funds from the oil-producing states of Arabia.
Modern Islam is the world's second largest religion (after Christianity). According to rough reports, the total number of Muslims in the world reaches 800 million people (about 90 percent of them are Sunnis), of which more than two-thirds live in overseas Asia, accounting for over 20 percent of the population of this part of the planet, almost 30 percent in Africa (49 percent of the continent's population). Of more than 120 countries in the world where Muslim communities exist, 35 Muslims make up the majority of the population - over 80 percent of the population in all countries of North Africa, Western Asia (with the exception of Cyprus, Lebanon, Israel), Senegal, Gambia, Niger, Somalia, Afghanistan, Pakistan, Bangladesh, Indonesia and some others; in a number of countries, followers of Islam account for from half to 80 percent of the population (Guinea, Mali, Lebanon, Chad, Sudan), in Malaysia and Nigeria - almost half, in some countries they constitute an influential minority (Guinea-Bissau, Cameroon, Burkina Faso, Sierra -Leone, etc.). The largest Muslim communities in absolute numbers are in Indonesia, India, Pakistan and Bangladesh; a significant number of Muslims live in China, Thailand, Ethiopia, Tanzania, Cyprus, some European countries (Yugoslavia, Albania, Great Britain, Germany, France, etc.), America (USA, Canada, Argentina, Brazil, Guyana, Suriname, Trinidad and Tobago), in Australia, on the Fiji Islands.
In 28 Afro-Asian states, Islam is recognized as the state (or official) religion, These are Egypt, Kuwait, Saudi Arabia, Iran, Pakistan, etc. In some countries, the word "Islamic" is included in their official name: Islamic Republic of Iran, Islamic Republic of Pakistan, Islamic Republic of Mauritania, etc.
In many countries of the spread of Islam, Muslim parties operate, which often play an important role in politics, for example, the Islamic Republic Party in Iran, the Unity and Development Party in Indonesia, the Panmalay Islamic Party in Malaysia, the Jamaat-i Islami in India and Pakistan.
In a number of countries, religious and political organizations are widespread (including those outside the law, for example, the Muslim Brotherhood, the Islamic Liberation Party, etc.), there are numerous religious educational institutions (Koranic schools, madrasa, Muslim universities), Islamic societies, missionary organizations, commercial enterprises (Islamic banks, insurance companies).
The Muslim judicial system continues to survive. In the second half of the 70s - early 80s, attempts were made to revive some of the Sharia norms, which had previously been abolished in practice: for example, the introduction of corporal punishment for criminal offenses in Pakistan, Sudan (under President J. Nimeiry), Arabian monarchies.
In the late 70s - early 80s, international Muslim organizations began to play a certain role in international affairs, acting both at the governmental and non-governmental levels. The most significant of them is the Organization of the Islamic Conference (Munazzamat al-mutamar al-Islami), created in 1969 and uniting 44 Afro-Asian states, as well as the Palestine Liberation Organization. Muslim countries are represented in it by the heads of state and government. The OIC conducts its activities aimed at the implementation of Islamic solidarity through the General Secretariat with headquarters in Jeddah and a number of specialized organizations (Islamic Development Bank, Islamic News Agency, Islamic Organization for Education, Science and Culture, Islamic Development Fund, etc.) ... The activities of the OIC are characterized by a duality of political decisions: on the one hand, anti-imperialist slogans are put forward, decisions are made against international imperialism and Zionism, on the other hand, anti-communist calls are often heard, and reactionary forces in the countries of proliferation are supported.
Among non-governmental Muslim international organizations the most active are the League of the Islamic World (created in 1962 in Mecca), the World Islamic Congress, the World Islamic Organization, the Islamic Council of Europe, etc. big role than in the activities of the OIC. Their efforts are mainly aimed at promoting and spreading Islam, organizing international meetings of religious leaders, and providing assistance to Muslim communities in various countries.
Ahmad b. Abd Allah (about 570-632) from the Hashim clan of the Quraish tribal group - the founder of the religion of Islam and the first community of Muslims. According to the Muslims - the prophet of Allah and his messenger, through whom the text of the Koran was transmitted to people.
Born in Mecca in a poor family, but closely related to the Meccan nobility. His father died during a trade trip before the birth of Mohammed, his mother a few years later. Mohammed was brought up in the house of his grandfather Abd al-Muttalib. From a young age he was familiar with the caravan trade, sometimes he took part in trade trips. Muhammad was hired to run the business of a wealthy Meccan widow, Khadija bint Huwayit, whom he married at the age of 25. While Khadija was alive, Mohammed did not take other wives for himself. She bore him several sons who died in infancy, including Qasim, after whom Muhammad was called Abu-l-Qasim, and four daughters: Rukayu, Umm Kulsum, Zainab and Fatima.
Mohammed loved solitude and pious reflections, often retired to the mountains adjacent to Mecca; was familiar with the basics of Judaism and Christianity, with the views of the Arabian monotheists-Hanifs. When Mohammed was about 40 years old, during one of the periods of seclusion, visions began to appear to him, and then - sayings from outside, later recorded from memory from his words and compiled the holy book of Muslims - the Koran.
Initially, Mohammed was frightened of the beginning of the "revelations", but then he was convinced that he was chosen by the deity as a messenger (rasul) and a prophet (nabi) to carry the word of God to people. The first “revelations” that Mahomet tried to convey to his relatives proclaimed the greatness of the one and only God Allah, rejected polytheism widespread in Arabia, warned of the impending resurrection of the dead, the Day of judgment and punishment in hell for all who do not believe in Allah.
Muhammad's preaching was met in Mecca with mockery, but gradually a group of supporters gathered around him, partly from noble families, partly from the lower strata of Meccan society. The Meccan elite began to persecute and oppress the followers of Mohammed - Muslims. Muhammad himself was under the protection of his kind and its head - Abu Talib, while many of the Muslims, fleeing persecution, left Mecca for Ethiopia. The sermon of Muhammad, allegedly transmitting the direct speech of Allah, at this time proved the omnipotence of Allah, often called the Merciful (Rahman), his greatness, the complete dependence of a person on him. At the same time, Mohammed sent his listeners to the stories they knew about the prophets of the past and about the lost ancient peoples. The Qur'an seemed to show that the prophecy of Mohammed is a known and possible phenomenon, and that disobedience to the prophet always led to the punishment of unbelievers.
At some point (around 618-620) the possibility of a compromise with the Meccans arose. Mohammed allegedly agreed to recognize the special position under Allah of the goddesses revered in Mecca - al-Lat, al-uzzy and Manat, and the Meccans - the prophetic mission of Mohammed and the first place of Allah among the gods. However, reconciliation, which violated the main principle of the new teaching - strict monotheism, did not take place, and the struggle intensified. Meanwhile Khandija died, Abu Talib died. Muhammad has lost much of his moral support and protection. Abu Lahab, who became the head of the clan, refused to protect Mohammed.
Mohammed began to look for supporters outside Mecca. He preached to people who came to the city on commercial business, and made a trip to Taif in an unsuccessful search for refuge. Finally, around 620, he entered into a secret agreement with a group of residents of Yathrib, a large landowning oasis about 400 km away. north of Mecca. The refined and converted Arab tribes who lived there were in a state of protracted and confused civil strife, from which, according to Arabian custom, they hoped to get out with the help of an authoritative and impartial arbitrator. They invited Mohammed as such a judge, recognizing his prophetic mission as the basis of his authority.
First, most of the Meccan Muslims, and then Mohammed himself, moved to Yathrib. He arrived there on 12 or 18 Rabi I, i.e. September 24 or 22, 622. From the first month (al-muharram) of this year, Muslims (under Umar I) began to count the years of the new era in Hijri, i.e. after the year of the resettlement of Mohammed and Mecca to Yathrib, which became known as Mazhinat an-nabi (“the city of the Prophet”) or simply al-Madina (Medina).
Mohammed turned from a simple preacher into a political leader of a community that included not only Muslims at first. His autocracy in Medina was gradually established. The main support of Mohammed was the Muslims who came with him from Mecca - the Muhajirs and the Madina Muslims - the Ansars. Mohammed also hoped to find religious and political support from the Jews of Yathrib; he even emphatically chose Jerusalem as the qibla. However, they refused to recognize in Mohammed the messiah of non-Jews, moreover, they ridiculed the Prophet of Allah and even entered into contacts with the enemies of Mohammed - the Meccans. They were joined by some of the other Yathribes from the pagans, Jews and Christians, who initially willingly converted to Islam, but then opposed Mohammed. This internal Madina opposition is repeatedly denounced in the Qur'an under the name of “hypocrites” (munafikun).
Internal demarcation helped to develop the idea of Islam as a separate religion, strengthening its Arabian features. Muhammad speaks more and more clearly about the special role of Islam, about himself as the last prophet - “the seal of the prophets,” Jews and Christians are condemned as bad believers, Islam is declared to be the correction of the distortions of the will of Allah that they have committed. In contrast to Saturday, a special Muslim day of common prayer is established - Friday, the holiness of al-Kaba and the paramount importance of pilgrimage to her is announced. It becomes the main shrine of Islam, worshipers begin to turn to it during prayer (qibla).
In Medina, the first mosque, the house of Mohammed were built, the foundations of the Muslim ritual were established - the rules for prayer, ablution, fasting, calling to prayer, collecting for pious needs, etc. In the sermons of Mahomet, the rules of community life began to be fixed - the principles of inheritance, division of property, marriage. Bans on wine, pork and gambling are announced.
The position of Mohammed as the messenger of Allah begins to stand out. In the “revelations” there appear demands for special reverence for Mohammed, and exceptions from some of the prohibitions obligatory for others are “sent down” to him.
Thus, in Medina, Mohammed formed the basic principles of religious teaching, ritual and community organization. These principles were expressed in "revelations" and partly in the statements, decisions and actions of Mahomet himself.
One of the forms of community rallying and its expansion from the very beginning of the Medina period was the struggle against unbelieving Meccans. In 623, Muslim attacks began on the Meccan caravans, in 624 under Badr, the Muslims led by Mohammed defeated the Meccan detachment, and this victory was perceived and interpreted as proof that Allah was on the side of the Muslims. In 625, the Meccans went to Medina and fought the Muslim army near Mount Uhud. In the battle, Mohammed was lightly wounded in the head, the Muslims suffered heavy losses, but the Meccans did not build on their success and withdrew. The next year, they again approached Medina, but were stopped by the Muslim defense at a specially dug ditch.
The close ties of the internal Medina opposition with the Meccans, its attempts to assassinate Mohammed and the stubborn refusal of complete submission to him caused sharp retaliatory measures. The Jewish tribes of Banu Kainuka and Banu Nadir were successively expelled from Medina, a significant part of the Banu Quraiza was killed, and some of the most active opponents and rivals of Mohammed were also killed. Then large forces were assembled for a decisive struggle against Mecca.
In 628, a large army, which was joined by some nomadic tribes, moved towards Mecca and stopped at al-Khudaibiyya, on the very border of the sacred territory of Mecca.
Negotiations between Meccans and Muslims ended in an armistice. Exactly one year later, Mohammed and his companions made a small pilgrimage (umrah) in accordance with the treaty.
Meanwhile, the strength of the Medina community was growing. The rich oases of Northern Arabia Khaibar and Fadak were conquered, more and more tribes became allies of Mohammed. Under these conditions, secret negotiations between the Meccans and Mohammed continued, many Meccans accepted Islam either openly or secretly. As a result of all this, the Muslim army that approached Mecca in 630 entered the city without hindrance. Mohammed worshiped al-Kaba, cleansed her of pagan idols.
Muhammad, however, continued to live in Medina, only once (in 632) he still made a pilgrimage called farewell (hijjat al-wada). The victory over Mecca further strengthened Mohammed's self-confidence and raised his political and religious authority in Arabia. He sends messages to various kings and leaders of Arabia and governors of the Byzantine and Iranian regions bordering on Arabia with a proposal to convert to Islam. Meccan military units capture new oases in North Arabia, appear in Yemen. Representatives of various tribes and regions of the peninsula come to Mecca. Many of the visitors come to an agreement with Mohammed about an alliance. At the Battle of Hunayn in 630, the Muslims and their allies repulsed a major offensive against Mecca by hostile nomadic tribes. In 631-632. a significant part of Arabia is, to one degree or another, included in the political association headed by Mohammed.
V last years the life of Mohammed determines the purpose of this association - the spread of the power of Islam to the north; he is actively preparing a military expedition to Syria. In June / July 632, at the age of 60-63, Muhammad unexpectedly for his companions died after a short illness. There is a legend that he was poisoned. He was buried in the main mosque of Medina (Mosque of the Prophet).
With the death of Mohammed, the direct “contact” of the community with Allah ceased, and the Caliphs, the Prophet's deputies in the matter of enforcing the laws and rules commanded by Mohammed and set forth in the Koran, began to govern it. Various groups of Muslims competed for the right to nominate their representative for the post of caliph. The first caliph was one of the closest associates of Muhammad - Abu Bakr.
After the death of Khadija, Muhammad entered into a large number of marriages. The Prophet's right to exceed the number of wives allowed for a Muslim (four) was specifically justified by the Quranic "revelation." Most of these marriages were of a political nature, strengthening the ties of Mohammed with various tribal groups. The legend considers Aisha, the daughter of Abu Bakr, to be the favorite wife of Mohammed. After the Prophet's death, she tried to play a political role as the custodian and interpreter of his covenants. The Coptic slave Maria, who gave birth to his son Ibrahim, who died in infancy and was bitterly mourned by the Prophet, also enjoyed special love for Mohammed. According to legend, Mohammed had 11 official wives, nine of whom were alive at the time of his death.
Mohammed left no male offspring. Mohammed's daughter Fatima married his cousin and high friend Ali b. Abi Taliba. From the descendants of their sons - al-Hasan and al-Husayn - all the descendants of the "Prophet's family", quite numerous in today's Muslim world - sayyids and sharifs - come.
V modern science there is a general opinion that Mohammed really lived and acted, uttered a significant part of the words that make up the Koran, founded the Muslim community, first in Mecca, then in Yathrib. In the biography of Muhammad (sira), in the legends about his words and deeds (hadith), in the commentaries to the Qur'an (tafsir), etc. along with historically accurate information, there are many late additions, conjectures and legends. Together they constitute the biography of the Prophet known to all Muslims.
Islam, in principle, does not endow Mohammed with any supernatural features. The Quran repeatedly emphasizes that he is the same person as everyone else. Nevertheless, a cycle of miracle legends gradually arose around his figure. Some of them develop hints from the Quran, such as the legend that angels cut the young Mohammed's chest and washed his heart, or the legend of his night journey on the magical animal al-Burak to Jerusalem and his subsequent ascension to heaven. There are a number of legends about the miracles performed by Mohammed - in his presence, a half-milked sheep gives milk, little food is enough for many people, etc. On the whole, however, there is comparatively little such material in the legends about Mohammed.
In European culture, the image of Mohammed was initially the object of various attacks and accusations of treachery, cruelty, and lust, and magical legends arose that attracted Christian conquerors, such as the coffin of Mohammed hanging in the air. In a bizarre way, he sometimes became an object of secret worship, for example, among the Templars. The Enlighteners considered Mohammed a deceiver who used religion for his own welfare. Scientists and publicists of Europe saw in Mohammed a revolutionary, and a reformer, and an ardent political leader, and an inspired prophet, and a disciple of Jewish rabbis or Christian monks, and a major politician, etc. The success of Islam as a religion and as a social system was ensured by both objective and subjective factors. Among the latter, one of the leading places is occupied by the personality of Mohammed, an inspired orator, a preacher, a devoted religious teacher, an intelligent and flexible politician who knew how to combine the ideal with the realities of life, loyalty to tradition with decisive innovations, adherence to principles with flexibility, “democracy” with autocracy, gentleness with severity and determination.
The real results of the activities of Mohammed and the image of the prophet and ruler, the basis for which he created with his life, determine the significance of the role and personality of Mohammed in the medieval history of the East and West.
1. The catastrophic, tragic nature of the era and their reflection in art. Loss of the old and the search for a new value system. Art and culture in the philosophical understanding of the XX century. Philosophy and psychology of Z. Freud and C.G. Jung.
The 20th century has established a tragic outlook in the history of mankind, and as key concepts - wars and violence, technocratic consciousness, an ecological catastrophe, a crisis of humanistic ideals.
Themes of wars and socio-political catastrophes, the tragedy of a person striving for free self-realization and subjected to violence, seeking justice and losing spiritual harmony, problems of faith and unbelief, the relationship between personal and collective, morality and politics, spiritual and ethical are the main ones in the literature of the first half of the XX century.
Psychoanalysis contributed to the deepening of the concept of personality, ideas about the role of the unconscious and the fantastic, the unknowable in culture and man, the expansion of motivations explaining a person and his behavior by subjective factors (psyche, complexes, neuroses). The psychoanalytic and Marxist concepts of personality, although they are divorced in different works and declarations in opposite directions, in fact, as the work of individual artists shows, are not always alternatives. On the contrary, they complement one another, trying to understand a person from different points of view and helping artists of the era of revolutions and wars to get closer to the origins of the tragic within and outside of a person. Man in the art of the 20th century was tragically crucified by his era, like the Christian God, crucified on the cross of the paradoxes of his capabilities and his deeds, the unattainable ideal-absolute, on the one hand, and the hopelessness of absurd existence, on the other. I found myself between an active life position, politically and socially determined, and the passive isolation of the individual on himself, in the universe of his inner self.
2. The birth of modernism in the art of the XX century. Avant-garde trends of the 10-20s. Poetry and drama of German expressionism, ideas and forms of Italian futurism, French surrealism. Complication of the forms of narration and psychological writing, the combination of mythology with special detail.
The 20th century entered the history of culture as a century of experiment, which later often became the norm. This is the time of emergence different declarations, manifestos and schools, often encroaching on age-old traditions and unshakable canons.
The term "modernism" appears at the end of the 19th century and is fixed, as a rule, for unrealistic phenomena in art following decadence. Modernism continues the unrealistic trend in the literature of the past and passes into the literature of the second half of the 20th century. Modernism is both a creative method and an aesthetic system, a diverse literary movement in its composition, political aspirations and manifestos, including many different schools, groupings united by a pessimistic worldview, the artist's desire not to reflect objective reality, but to express himself, setting on subjectivism, deformation of the world or an artistic text. The philosophical origins of modernism can be found, in particular, in the works of F. Nietzsche, 3. Freud, A. Bergson, W. James.
Questions for self-control.
1. What concepts became key in the history of mankind in the XX century?
2. What is modernism?
3. What do the various modernist groupings have in common?
Lecture 2. "Stream of consciousness" in psychology and literature "stream of consciousness".
1. The problem of adequate reflection of reality in psychology and literature; theory of W. James. Various versions of the literary "stream of consciousness". Technique of "stream of consciousness" in the work of J. Joyce.
As the American psychologist and philosopher believed late XIX v. W. James, “consciousness is never pictured to itself as shattered into pieces. There is nothing in it that could communicate - it flows. " He also suggested the term "stream of consciousness" in his work "Foundations of Psychology". W. James argued with "intellectualism" as the ability to bring the flow of sensory experience into a system of concepts. "Stream of consciousness" is an expression or even an equivalent of the human "I". The unity, the commonality of the human "I" ensures the continuity of the present and the past, despite the time gaps.
American literary theorists presented the “stream of consciousness” technique as
· Internal monologue (the term itself is found in A. Dumas's novel “20 years later”, although the technique was used earlier);
· Internal analysis - the reception of realistic literature since the 19th century;
· The so-called "sensory impression".
2. Technique of "stream of consciousness" in the work of J. Joyce. “Ulysses” by J. Joyce is “a lump hanging over literature”. The cultural field of the novel. Transformation of "artistic space", "artistic time", narration, author and characters in the novel. Possible philosophical implications.
James Joyce (1882 - 1941) - one of the greatest writers of the twentieth century, a daring experimenter in the art of modern times. Along with Proust and Kafka, Joyce is ranked among the "fathers of modernism." In the work of Joyce, the features of the new artistic thinking of his era are expressed, which received a wide resonance and in many ways determined the paths of development of prose of the twentieth century.
Work on "Ulysses" lasted seven years (1914 - 1921). A unique work appeared, unlike any of those that were known to world literature. The idea of the novel is connected with the desire to create a universal of life and man, a modern "Odyssey", in which the eternal beginnings of life are embodied. Joyce realizes his idea of creating the universal of being in the depiction of one day in the life of the three main characters. The events that take place with each of them during the day (June 16, 1904) are reproduced, a stream of consciousness is transmitted in which the past and present of Bloom, Marion, Dedalus are refracted. Joyce refuses the traditional for the genre of the novel method of description, portrait characteristics, exposure, dialogues. He conveys the movement of thoughts, captures the smallest details of the stream of consciousness, conveys internal monologues, imitating interruptions in thought in the structure of phrases, cutting off phrases, not saying words, sometimes refusing punctuation marks.
In Stephen, intellectual principles are embodied. He is educated, the vastness of his knowledge is conveyed in a complex stream of his consciousness, which includes elements from the texts of Shakespeare and Dante, Homer and Virgil, Aristotle and Goethe, Mallarmé and Maeterlinck. His speech is interspersed with historical names, the stream of his thoughts includes words in many languages: Latin, Greek, Italian, French, Spanish, German.
The analogies with Homer's "Odyssey" are obvious: Bloom is likened to the wandering Odysseus (Ulysses), Marion Penelope, Stephen to the son of Odysseus Telemachus. All of them together are humanity itself, and Dublin is the whole world. The system of analogies lends unity to the structure of the novel. But the appeal to Homer has a different meaning: Joyce reveals the eternal principles; inherent in human nature from time immemorial. Everything repeats itself, history moves in a circle. Man in the present is what he has been from time immemorial. His name may change, the essence remains unchanged.
Questions for self-control.
1. Who proposed the term "stream of consciousness" in psychology?
2. How did the person's consciousness appear to this scientist?
3. What is a "stream of consciousness"?
4. How is the “stream of consciousness” technique presented in the literature?
5. How long did J. Joyce work on Ulysses?
6.What was the idea behind the novel?
7. What is depicted in the novel?
8.What traditional novel techniques does Joyce refuse?
9. How is the stream of consciousness presented in the novel?
10. What are the features of Stephen Dedalus' stream of consciousness?
11. What analogies with Homer's Odyssey are there in the novel?
INTERNATIONAL CORPORATIONS AND THEIR ROLE IN THE WORLD
ECONOMY
A.L. Gorshkova
GLOBALIZATION OF THE WORLD ECONOMY
ECONOMIC GLOBALIZATION
Key words: world economy, the problem of globalization.
Keywords: economic, a globalization problem.
annotation
The paper examines the key processes in the development of the world economy at the moment, which characterize the progressive globalization, i.e. a qualitatively new stage in the development of the internationalization of economic life.
In work key developments of economic for today which characterise progressing globalization, i.e. qualitatively new stage in development of internationalization of an economic life are considered.
The attitude of both specialists and all inhabitants of our planet to globalization is very ambiguous, and sometimes diametrically opposite. This is due to different points of view on the consequences of globalization processes, in which some see a serious threat to the world economic system, while others see a means of further economic progress. Undoubtedly, the consequences of globalization can be both positive and negative, but there is no alternative to it.
The aim of the work is to determine the impact of globalization on the world economy. To achieve the goals, it is necessary to solve the following tasks:
Consider globalization as the highest stage of the internationalization of the world economy;
Determine the scale of globalization of the loan capital market;
Consider the features of modern integration processes in the context of globalization of the world economy.
The following can be named as positive consequences (advantages) of globalization processes:
1. Globalization contributes to the deepening of specialization and the international division of labor.
2. An important advantage of globalization processes is economies of scale of production, which can potentially lead to cost reductions and lower prices, and, consequently, to sustainable economic growth.
3. The benefits of globalization are also associated with the benefits of free trade on a mutually beneficial basis that satisfies all parties.
As problems potentially causing Negative consequences from globalization processes, one can name:
1. Uneven distribution of benefits from globalization in the context of individual sectors of the national economy;
2. Possible deindustrialization of national economies;
3. The possibility of transferring control over the economy of individual countries from sovereign governments to other hands, including to stronger states, TNCs or international organizations;
Against the background of globalization changes, the end of the 90s of the XX century and the beginning of the XXI century were marked by a surge in the activity of public associations, which were called anti-
globalist. These organizations defend the interests of various segments of the population. They react to manifestations, in their opinion, of social injustice in various spheres of society in the context of globalization, put forward their demands on national governments and international organizations that influence the position of citizens.
Let us dwell in more detail on the globalization of one of the types of markets - the market for loan capital, which is ahead in this respect and commodity markets, and the scope of direct investment.
In the second half of the 20th century, the preconditions for the globalization of loan capital markets were created: technical advances in information processing and telecommunications; elimination or relaxation of restrictions on the movement of capital across borders; liberalization of domestic capital markets; development of unregulated foreign markets (offshore market).
The invention of swaps has become another important factor in accelerating the globalization of capital markets. Consequently, the unregulated nature of external markets, the flexibility made possible by swaps, access to information and new processing capabilities that emerged from technological advances have become the driving force behind the globalization of the capital market.
International Loan Market - Complex economic phenomenon, most clearly the impact of globalization of the world economy on its functioning can be traced in the analysis of the international market for interbank loans. This market, being the most dynamic sector of the international loan capital market, is most susceptible to the influence of changes in the global economic space, and from this point of view, its analysis is of interest and is relevant for understanding the processes taking place within the international loan capital market as a whole.
The urgent need to solve two sets of problems within the framework of solving the problem of attracting foreign capital for the development of the Russian economy, on the one hand, the problems of Russian banks entering these markets as full-fledged participants, and on the other - questions about the nature, forms and level of admission of foreign capital into the Russian banking system in the light of the upcoming accession Russian Federation to the World Trade Organization.
Thus, large Russian banks act, on a limited scale, only as clients of the world banking system, and not as full-fledged participants in international monetary and credit relations. Supervisory bodies of leading financial centers, as well as many offshore banking centers are pursuing a policy of not allowing Russian commercial banks to enter their national markets, citing the insufficient capitalization of Russian banks, the instability of the Russian banking system, and the disorderly system accounting etc.
Within the framework of the integration groupings, direct prerequisites are created for the involvement of the participating countries in global economic ties, and the experience of cooperation is accumulating.
On the other hand, integration groupings are a kind of "defensive reaction" of countries to those consequences of globalization that are capable of damaging their national interests.
In the face of globalization processes, Russia found itself in a difficult position. Given the current state of the economy, it cannot claim a leading position in the formation of the world economic policy, to influence the activities of international economic organizations.
In this regard, joining the globalization processes, Russia, like other countries, cannot but care about participation in integration groups.
I would like to consider and analyze the problem of the interdependence of economic
security of the EU and Russia. Isolation of Russia from global processes is impossible, but openness and inclusion in global processes is not a guarantee of safe development - ensuring international economic security is a complex, multifaceted process.
Of particular importance is the provision of economic security within the framework of regional integration associations, a classic example of which is the European Community (EU). The peculiarity lies, first of all, in the fact that the EU as an integration association is the result of the openness and involvement of its member states in global economic processes.
Economic security is designed to confront specific threats both from outside and from within. Within the EU, in our opinion, the following potential threats can be identified: inconsistency in the levels of development of the national economies of the EU member states; the inability of the EU economy as a whole to react quickly enough to changes in the situation on world markets; a pronounced political factor in the fate of the EU as a whole; aggravation of confrontation within national economies; instability of the euro in world markets; the struggle of parts of the national economy for the appropriation of a share of world income.
The EU economic security system should be built in such a way that the threats listed above are minimized as much as possible, since they are of such a large-scale nature.
One of external threats EU economic security remains high and volatile oil prices. On the other hand, high oil prices may mean that exporting countries can bring a significant share (in the form of consumption or investment) to the European economy, thereby increasing the EU's export performance. In fact, it is a manifestation of external imbalance.
It is clear that EU enlargement has a significant impact on Russian economy in general and its economic security in particular. The extent of Russia's possible participation in European integration processes is currently based on the short-term consequences of EU enlargement for the Russian economy.
The essential features of globalization considered above, which are pushing humanity forward along the path of socio-economic progress, do not give grounds to predict "eternal life" for it. In the distant future (2015-2020), under a certain set of circumstances, it can be slowed down and even temporarily reversed.
For example, further expansion of world terrorism can lead to a turn of events in the direction of “de-globalization”. Globalization permeates all aspects of the economic life of individual countries, including Russia. For Russia, the “balance” of benefits, on the one hand, and, on the other hand, difficulties and losses from globalization can still be assessed as zero or rather negative. Our country will have to make great efforts to make globalization its ally, to turn from an object of globalization into its subject, exerting an active opposite effect on it in accordance with its national interests.
In conclusion, we emphasize once again that global cooperation based on the creation of formal or informal international institutions is an important mechanism for solving the problems generated by the process of globalization. It can help achieve stability in a globalized world, achieve economic growth everywhere, make a transition to the market in former socialist countries, accelerate the development of the poorest countries, and also solve the problems of globalization, which are of a non-economic nature.
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3. Belchuk A.I. The future of globalization and intercivilizational relations. Foreign Economic Bulletin. - 2007 - No. 7. - S. 13-17.
4. Big Dictionary of Economics. Ed. A.N. Azrilian. - M .: Institute new economy... - S. 444.
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10. Ivanov NI Globalization and society: management problems // World Economy and International Relations. - 2008. - No. 5.- S. 3-15.
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Brand new
brand new
As a unit or separately? Spelling dictionary reference. - M .: Russian language. B.Z.Bukchina, L.P. Kakalutskaya. 1998 .
See what "qualitatively new" is in other dictionaries:
brand new- qualitatively new ... Russian spelling dictionary
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Literature Multinational Soviet literature represents a qualitatively new stage in the development of literature. As a definite artistic whole, united by a single socio-ideological orientation, a community ... ...
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RSFSR. I. General information The RSFSR was formed on October 25 (November 7) 1917. It borders in the northwest with Norway and Finland, in the west with Poland, in the southwest with China, the Mongolian People's Republic, and the DPRK, as well as with the union republics that are part of the USSR: to the west from ... ... Great Soviet Encyclopedia
VIII. Public education and cultural educational institutions = The history of public education on the territory of the RSFSR goes back to ancient times. In Kievan Rus, elementary literacy was widespread among different strata of the population, about which ... ... Great Soviet Encyclopedia
Marxism- (Marxism) Definition of Marxism, Marxism as an ideology, philosophy of Marxism Information on the definition of Marxism, Marxism as an ideology, philosophy of Marxism Contents Contents 1. Biography of Karl Marx 2. Stages of development 3. Marxism and ... ... Investor encyclopedia
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Books
- WTO membership. A new stage in Russia's participation in the international trading system. Monograph, Sutyrin Sergey Feliksovich, Sherov-Ignatiev Vladimir Genrikhovich, Trofimenko Olga Yurievna. The monograph is an attempt to assess a qualitatively new period in the development of the domestic economy associated with Russia's accession to the World Trade Organization on August 22, 2012. Book ...
- WTO membership is a new stage of Russia's participation in the international trading system. Monograph Second edition revised and enlarged, S. Sutyrin, O. Trofimenko (ed.). The monograph is an attempt to assess a qualitatively new period in the development of the domestic economy associated with Russia's accession to the World Trade Organization on August 22, 2012 .. The book ...
The liberation of the Muslim peoples from colonial dependence, the creation of a world socialist system, and the deepening of crisis phenomena in the capitalist world have posed fundamentally new problems for representatives of Muslim social thought. This was reflected, first of all, in the widespread struggle around the problem of choosing the path of development by the liberated countries, in the course of which numerous concepts of the so-called "third way" appear, different from both the capitalist and the socialist. Appealing to the traditional values of Islam, Muslim public figures (both religious and secular) put forward the thesis about the Islamic path of development as the only acceptable one for the countries of the spread of Islam. On its basis, the concepts of "Islamic state", "Islamic government", Islamic economy "," Islamic socialism ", etc. are created, often significantly differing from each other in the interpretation of certain issues, but having a common social nature - bourgeois or petty bourgeois.
The concepts of the "Islamic state" imply the embodiment in modern conditions of the traditional Islamic model of the political organization of society, in which secular and spiritual power was combined in one form or another (with the recognition of Allah as the only source of power), the principles of fair distribution of income, regulation of the economy in according to the prescribed shari'a, etc. In general, these concepts represent the modernization of the political and socio-economic doctrines of classical Islam, taking into account the specifics of the development of a particular country. Measures for their implementation and propaganda, which are called "Islamization", are carried out as "from above" - through the legislative introduction of certain norms (for example, in Pakistan - the introduction of 'ushrah and zakat, the Islamization of the banking system, in Iran - the proclamation of "Islamic rule") and “from below” - as a result of pressure from religious and political organizations, among which the Muslim Brotherhood is most active in this direction. Islamization also means the process of expanding the number of followers of Islam, taking place in a number of countries in Asia and Africa (primarily in the sub-Saharan region), which is often artificially stimulated by the vigorous activity of numerous missionary Islamic centers, created mainly with funds from the oil-producing states of Arabia.
Modern Islam is the world's second largest religion (after Christianity). According to rough reports, the total number of Muslims in the world reaches 800 million people (about 90 percent of them are Sunnis), of which more than two-thirds live in overseas Asia, accounting for over 20 percent of the population of this part of the planet, almost 30 percent in Africa (49 percent of the continent's population). Of more than 120 countries in the world where Muslim communities exist, 35 Muslims make up the majority of the population - over 80 percent of the population in all countries of North Africa, Western Asia (with the exception of Cyprus, Lebanon, Israel), Senegal, Gambia, Niger, Somalia, Afghanistan, Pakistan, Bangladesh, Indonesia and some others; in a number of countries, followers of Islam account for from half to 80 percent of the population (Guinea, Mali, Lebanon, Chad, Sudan), in Malaysia and Nigeria - almost half, in some countries they constitute an influential minority (Guinea-Bissau, Cameroon, Burkina Faso, Sierra -Leone, etc.). The largest Muslim communities in absolute numbers are in Indonesia, India, Pakistan and Bangladesh; a significant number of Muslims live in China, Thailand, Ethiopia, Tanzania, Cyprus, some European countries (Yugoslavia, Albania, Great Britain, Germany, France, etc.), America (USA, Canada, Argentina, Brazil, Guyana, Suriname, Trinidad and Tobago), in Australia, on the Fiji Islands.
In 28 Afro-Asian states, Islam is recognized as the state (or official) religion, These are Egypt, Kuwait, Saudi Arabia, Iran, Pakistan, etc. In some countries, the word "Islamic" is included in their official name: Islamic Republic of Iran, Islamic Republic of Pakistan, Islamic Republic of Mauritania, etc.
In many countries of the spread of Islam, Muslim parties operate, which often play an important role in politics, for example, the Islamic Republic Party in Iran, the Unity and Development Party in Indonesia, the Panmalay Islamic Party in Malaysia, the Jamaat-i Islami in India and Pakistan.
In a number of countries, religious and political organizations are widespread (including those outside the law, for example, the Muslim Brotherhood, the Islamic Liberation Party, etc.), there are numerous religious educational institutions (Koranic schools, madrasa, Muslim universities), Islamic societies, missionary organizations, commercial enterprises (Islamic banks, insurance companies).
The Muslim judicial system continues to survive. In the second half of the 70s - the beginning of the 80s, attempts were made to revive some of the Shari'a norms, which had previously been abolished in practice: such, for example, the introduction of corporal punishment for criminal offenses in Pakistan, Sudan (under President J. Nimeiry) , Arabian monarchies.
In the late 70s - early 80s, international Muslim organizations began to play a certain role in international affairs, acting both at the governmental and non-governmental levels. The most significant of them is the Organization of the Islamic Conference (Munazzamat al-mu'tamar al-Islami), created in 1969 and uniting 44 Afro-Asian states, as well as the Palestine Liberation Organization. Muslim countries are represented in it by the heads of state and government. The OIC conducts its activities aimed at the implementation of Islamic solidarity through the General Secretariat with headquarters in Jeddah and a number of specialized organizations (Islamic Development Bank, Islamic News Agency, Islamic Organization for Education, Science and Culture, Islamic Development Fund, etc.) ... The activities of the OIC are characterized by a duality of political decisions: on the one hand, anti-imperialist slogans are put forward, decisions are made against international imperialism and Zionism, on the other hand, anti-communist calls are often heard, and reactionary forces in the countries of proliferation are supported.
Among non-governmental Muslim international organizations, the most active are the League of the Islamic World (established in 1962 in Mecca), the World Islamic Congress, the World Islamic Organization, the Islamic Council of Europe, etc. It is characteristic that reactionary, anti-communist elements play a significantly greater role in the activities of these organizations. than in the activities of the OIC. Their efforts are mainly aimed at promoting and spreading Islam, organizing international meetings of religious leaders, and providing assistance to Muslim communities in various countries.
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