Blessings and Victims of Globalization E-Book

Uwe Petersen

• Herausgeber: tredition
• Kategorie: Geisteswissenschaft
• Sprache: Deutsch

Seitenzahl: 594

Veröffentlichungsjahr: 2018

Beschreibung

The fact that we must deal with the problems of the whole world today is a result of globaliza-tion. We must be aware of the fact that globalization involves a globalization of our European spirit, our way of life, our technology, including the atomic bomb, our economy and society, and so we are responsible for what is happening worldwide. When discussing Europeanism, it must not be overlooked that this issue is divided into a western and an eastern component, both of which have been globalized and have also brought their antagonism in non-European coun-tries. The aim of this book is to explain the nature of Europeanism as the cause and motive of scien-tific, economic and social progress, and its aberrations and globalization through the coloniza-tion and expansion of Russia to Vladivostok and the Black Sea, and to trace the resulting ethnic, nationalist and religious reactions. From this it becomes clear that the economic, social and envi-ronmental problems can only be solved through the further development of Europeanism, but Europe must be strengthened and its division into East and West Europeanism, but also the per-version of Europeanism into Trumpism and Casinocapitalism must be overcome.

Leseprobe

Uwe Petersen

Blessings and Victims of Globalization

Economic and social development, relative impoverishment, unemployment, economic crises, right-wing and left-wing radicalism, religious wars, refugee flows and the responsibility of Europe

Author: Uwe Petersen

Blessings and Victims of Globalization

Economic and social development, relative impoverishment, unemployment, economic crises, right-wing and left-wing radicalism, religious wars, refugee flows and the responsibility of Europe

Translated and updated

Original German Title:

Segen und Opfer der Globalisierung Wirtschaftliche und gesellschaftliche Entwicklung, relative Verarmung, Arbeitslosigkeit, Wirtschaftskrisen, Links- und Rechtsradikalismus, Religionskriege, Flüchtlingsströme und die Verantwortung Europas

Published 2017

Book cover design:

TomJay - bookcover4everyone / www.tomjay.de

Cover photo:© ginae014 - Fotolia.com

Date of publication: 2018

ISBN: 978-3-7469-1105-2 (Paperback)

ISBN: 978-3-7469-1106-9 (Hardcover)

ISBN: 978-3-7469-1107-6 (e-Book)

Publisher: tredition GmbH, Hamburg

Contents

Introduction

A. Europeanism as the source of globalization

I. Domination and exploitation as motives for globalization

II. Trade as a form of globalization

III. Religious missionary work for the further development of mankind

1. Christian missionary work

Islamic missionary work

IV. Europeanism and its globalization

B. Western and eastern Europeanism as the origin of the east-west-opposition and globalization

I. Western Europeanism and its globalization

1. The individualization of man as the essence of Western Europeanism and globalization

1.1 The essence of individualization

1.2 Humanism as the authoritative philosophy of life in the European Western world

1.3 The secularization of Jewish-Christian eschatology in strive after progress

1.4 Work as a means of self-realization

2. Nationalism as an imperfect individualization of men

3. The economic and social development of capitalist industrialized countries and their misdevelopments through the perversion of individualism in egoism

3.1 The danger of the self-destruction of the capitalist economy by the displacement of the workforce by increasingly intelligent machines and the danger of monopolizing the world economy by a few global players

3.2 The transition of the capitalist economy into a secular stagnation as a result of a too high saving rate in respect to the real economic investment opportunities and the growing danger of economic crises

3.2.1 Possibilities and limits to stabilize the economic demand by wage increases

3.2.2 Export surpluses to fill the domestic demand gap

3.2.3 The Importance of state expenditure for the economic balance of supply and demand

3.3. The increasing global public debt and the rising danger of state bankruptcies

3.4 The perversion of the capital market to a gambling casino

3.5 The money flooding of the capital market by the central banks to avoid depression

3.6 Summary of economic and social Development of capitalist industrialized countries

4. The Globalization of Western Europeanism

4.1 The globalization of Western Europeanism by colonization of the Third World

4.1.1 The development of international trade relations, imperialism and colonization up to the First World War

4.1.2 The colonization of the Near East and North Africa by the establishment of French and British mandated territories after the First World War

4.1.3 What has the colonization and domination of protectorate areas brought about for Europeans and for the colonies and protectorate areas?

4.1.4 The end of the colonies

4.2 The development of nationalism in Europe and developing countries after the Second World War

4.2.1 The demise of ancient European nationalism and the independence of the colonies and protectorate territories after the Second World War

4.2.2 Nationalism in developing countries as the driving force for the development of a secular society and its tense relationship with religion, theocracy and tribalism

4.3 The impact of Europeanism on Third World Countries

4.3.1 The destruction of traditional forms of life by Europeanism

4.3.2 Faster population increase through better medical care as an additional reason for conflicts in developing countries and emigration to Europe

4.4. The economic development of developing countries and the development policy after the Second World War

4.4.1 The increased globalization of trade through the conclusion of the General Agreement on Tariffs and Trade (GATT)

4.4.2 The merger of individual countries into free trade zones and economic unions

4.4.3 Growth spurt for developing countries due to rising raw material requirements

4.4.4. The emergence of Emerging Markets and their impact on the economic development of industrialized countries

4.4.5 The globalization of the capital market

4.4.6 The globalization of secular stagnation

4.4.7 Tendency for decreasing employment by rationalization, especially as a result of increasing digitization and robotization

4.5 Globalization and the environment

II. Eastern Europeanism and its globalization

1. Russia

1.1 Russia's perceived mission

1.2 Russia's ambivalent relationship with the West and the consequences for the development of Russia

1.3 Russia‘s Globalization

2. Poland

2.1 The Eastern Europeanism of Poland as a Slavic country

2.2 The self-image of Catholic Poland as the guardian of the true Europeanism

2.3 The fall of Poland as a noble republic and its rebirth as nationalist state

III. The development of East-West antagonism and its impact on the Third World

1. The effects of the Cold War on Third World countries

2. The development of the Muslim world and its resistance to Europeanization

2.1 Persia/Iran

2.2 Afghanistan

2.2.1 Ethnic diversity of Afghanistan

2.2.2 Political relations with neighboring countries

2.2.3 Afghanistan as a plaything of eastern and western globalization and the religious Resistance against it

2.2.4 The development and role of militias in Afghanistan

2.3 Ottoman Empire

2.3.1 Development of the Ottoman Empire

2.3.2 Decline of the Ottoman Empire, especially because of backwardness in relation to Europe and insufficient willingness to reform

2.3.3 The collapse of the Ottoman Empire due to increasing national aspirations of its different ethnicities

2.4 Saudi-Arabia

2.5 Palestine and Jordan

2.6 Syria, Iraq, IS Islamic State

2.6.1 Syria

2.6.2 Iraq

2.6.3 The IS Islamic State

2.7 "Kurdistan"

2.7.1 Kurds in Iran

2.7.2 Kurds in Iraq

2.7.3 Kurds in Syria

2.7.4 Kurds in Turkey

2.8 Egypt

2.9. Libya

2.10 Somalia

2.11 Eritrea

2.12 Turkish Republic

3. The failure of the Americanization of Russia, Eurasism and the rebirth of the East-West antagonism

4. The failure of Western and Eastern Europeanism, also as a result of the transition from bipolar to multipolar world politics

IV. The blessing and curse of globalization

C. The crisis and the evolution of Europeanism in a globalized world

I. Trumpism as a crisis of Europeanism

II. The unification of Europe as a condition for overcoming the crisis of Europeanism

1. The division of Germany and Europe and Europe's degradation into parts of the USA-led Western and Soviet Union-led Eastern Europeanism

2. The development of the European Union

2.1 Errors in the founding of the European Union and its consequences

2.2 The Eurozone and the consequences of errors in its creation

2.3 Germany's endangerment of the European Union and, in particular, the Eurozone, through Agenda 2010

3. The threat to social peace and European unity by refugee flows

4. Left protesters as serious critics of social undesirable developments and as rioters

III. The tasks for the further development of Europe and Europe’s responsibility for the harmonization of the East-West Contrast and the further development of the globalized world

1. Principles of new business ethics

2. Stabilization and further development of the European Union

2.1 Economic stabilization and further development of the European Union

2.1.1 Overcoming secular stagnation

2.1.2 Economic promotion measures to overcome the inequality in the economic development of countries and regions

2.1.3 Protection of sensitive industries of the European market and prevention from their emigration

2.1.3.1 Import barriers to protect sensitive industries

2.1.3.2 Participation of employees or of the state in the important companies of the national economy

2.1.4 Capital transfer taxes, the coordination of tax policy and the fight against tax fraud, tax avoidance and dodging it in tax havens

2.1.5 Stabilization of the euro zone and new monetary policy principles

What is money and what would be the overcoming of the illusionary idea of money as a promissory note of the central bank in favor of recognition of money as a product of the state mean?

3. Principles for a European refugee and immigration policy

4. The need for an enhanced development policy

5. Germany's responsibility for Europe and the world

D. Summary

Literaturverzeichnis

Author

Introduction

The fact that we must deal with the problems of the whole world today is a result of globalization. We must be aware of the fact that globalization is a globalization of our European spirit, our way of life, our technology, including the atomic bomb, our economy and society, and so we are responsible for what is happening worldwide.

As a result of globalization, we cannot only observe a growing standard of living and a faster population growth due to improved health care and medicines, but we also have to complain about relative impoverishment, unemployment, economic crises, left-wing and right-wing extremism, religious wars and huge refugee flows.

To the extent that the negative consequences of globalization affect the Western world, they lead to general uncertainty, which then manifests itself in a loss of confidence in political institutions. Even the greatest achievements of the post-war period, the overcoming of nationalism and the unification of Europe, are questioned and disproved, and salvation is sought in foreclosure and national autonomous regions.

A possible interim climax has been this aversion to established institutions and powers in the election of US President Donald Trump who, and this is already the questionable nature of his programmed policy, promises, along with other billionaires and, with the promotion of capital market games, to lead the mass of the economically backward to new prosperity and new greatness. To this end, he wants to decouple the US from the world market and return lost industries to the country.

All the small Trumps: Victor Orbán, Jaroslav Kaczyinski, Gerd Wilders, Marine le Pen, Beppe Grillo, and the leaders of the PEGIDA and the AfD and their followers in Germany, cheer him and also proclaim their independence and their intention to leave the Eurozone or even the European Union. In doing so, they forget that the US can afford to foreclose and be self-sufficient because they have such a large domestic market that they can force foreign manufacturers to produce in the USA if they want to sell there. But who else wants to invest in smaller European countries?

From purely economic market perspectives, these nationalists would lead their country to the outside and without the backing of the other European countries and without the European Central Bank defending them against the growing monetary and economic turbulences. What a withdrawal from the European Union means can be clearly seen in Great Britain according to BREXIT, if Great Britain can still be called "great" after a loss of Scotland.

Their ray of hope is that Donald Trump would help countries leaving the EU. He only thinks of America and only recognizes strength. Of course, he is interested in the fact that the power factor of Europe is disintegrating. Since the European Trumps do not recognize the need for a strengthening of Europe, in order to be able to confront America and other great powers, they also prove to be political twits.

The increasing dissatisfaction with the given circumstances is not unfounded. It is the result of an inadequate development of the economic and social theories and ideals and the policy determined by them. Disharmonies developed in this way. In particular, there was an increasingly unequal development of wealth and income. Apart from the social injustice involved, an ever-growing economic demand gap arose as a result of the too high savings in relation to the promising investment opportunities and innovations. The demand gap could only be compensated by increasing government expenditures or by the fact that, as in Germany, excess demand is shifted abroad by export surpluses. Thus, the growth rates remained lean and favored almost only the already wealthy. Only the capital market games flourish and celebrate the breakthrough of ever higher stock index brands.

In order to understand economic development and globalization, we must analyze the underlying motivations. It will be shown that the driving forces and objectives of economic development and globalization are based on the special intellectual development of Europe, as it grew out of an antique and Jewish / Christian heritage.

The naivety of the assessment of contemporary history, society, and thus economic development also means that a man's image is expressed according to how he has always been more or less structured and assessed as in the modern Western world. This also makes it unclear why civilizations and cultures have developed differently and why it is not possible to introduce Western democracy into any social order. It must be realized that the spirit of people, their feelings, their willingness, their behavior, their self-confidence have only developed over many thousand years and the development has been different in the individual countries. Many things are common to all men, but many things are also different, and if these differences are not heeded, no reasonable interpretation of social, economic and political conditions is possible.

The analysis of the economic, social and political conditions of the world also shows that it is not enough simply to compare power relations, economic development and raw material reserves, but that spiritual and, in particular, religious motivations can be much more important drives for political and social actions. The failure of the US in Vietnam, the Iranian revolution, the quick growth of the IS, and its assertion cannot be explained otherwise.

It may come as a surprise to the contemporary reader that we trace the discussion of the problems of globalization back to religion. But if one considers how far other religious denominations, especially Islam, determine the social ideals of Muslim countries and international politics, then it should really be possible to understand that Europeans should also refer to their intellectual heritage and the resulting behavior, especially in order to meet other religious demands and to understand their own position. Thus it should be allowed, since Europeanism has as its roots in antiquity and, Christianity, to reflect on their essence.

In the discussion of Europeanism, it must not be overlooked that it is divided into a western and an eastern component, both of which have been globalized. The leading countries for Western Europeanism were Great Britain and later the Anglo-Saxon world, dominated by the United States. The Eastern Europeanism is represented by the Eastern European countries, initially most notably by Poland, but then more and more by Russia with its expansion to the Black Sea and to Vladivostok.

These two Europeanisms and their globalization became antipodes since the founding of the British and the Russian Empire. In particular, Russia's efforts to become a sea power since Peter the Great, and his urge for the Black Sea, the Persian Gulf and the Indian Ocean, were felt by the British to be threats to their route to India. The resulting East-West opposition continued to determine nearly all conflicts in the Near and Middle East caused by the East-West divide after the Russian October Revolution and superimposes the current conflicts in Ukraine and the Middle East.

In order to understand current political problems, the essence of the East-West opposition and the position of Europe must therefore also be discussed. The lessons to be gained from this can help to understand the responsibility and task of Europe and, as the strongest economic power of Central Europe, of Germany in overcoming and mediating the East-West opposition. This results in an outline of this elaboration:

A.Europeanism as the source of Globalization.

B.Western and Eastern Europeanism as the origin of the East-West Opposition and their Globalization

C.The crisis and the further development of Europeanism in the globalized world.

In order to make the importance of East-West opposition clearer to Western readers, the intellectual, social and political motives of Russia as bringer of Christian salvation, Third Rome, and Eurasia, which are now increasingly determining the Russian politics, and also Poland's antagonism against Russia, is discussed in more detail.

To understand the impact of the globalization of Europeanism on countries outside Europe, their development has been described in more detail. Every country has its own problems and can influence world peace. Anyone who knows the history of colonization and the movements of independency in the tension relationship of the East-West antagonism can skip these reports. They are identified by special letters.

A. Europeanism as the source of globalization

Globalization is understood as the union of individual people into a world community. The motives for globalization were and are:

1.Domination and exploitation

2.Trade

3.The mission and development of nan.

I. Domination and exploitation as motives for globalization

Already the behavior of nomadic cattle breeders was relatable in terms of production conditions. Grazing land is used and tolerates only a certain amount of humans, so that the stronger nomad tribes destroy others and take over only their cattle.

Tribes who settled down as farmers and later as city dwellers and founded a society with a flourishing economy and culture gained an intrinsic value for conquerors, so that the latter did not expel the population anymore and kill them, but made them subjects and slaves, and frequently even adopted the culture of the subordinates. There are transitions. Thus, the Vikings not only operated extensive maritime trade, but also undertook the exploitation of prey and reduced cities such as Paris and Hamburg to rubble. Later, especially with the takeover of Christianity, the Vikings began to found empires.

Since in Asia, Egypt and South and Central America much higher cultures had already developed and much earlier than in Europe, very early large empires were there already established. The first great European empire was that of the Romans. All these empires were land masses, unless the countries were grouped around the Mediterranean, as in the Roman Empire.

For this reason, the first approaches to globalization can already be seen in the formation of great empires. There, a tribal emperor ruled over other people, who often kept a limited independence, and only a tributary, or kingdom god, represented by the ruler, was imposed on the cults of families and clans. Thus, came the well-known god kings, like the emperor in China, the Pharaohs in Egypt, the Incas in South America.

As far as these empires could create a protected, legally-regulated economic space, they also promoted the division of labor, a key factor in economic growth. Trade and economy flourished in these empires and provided the conditions for a flourishing cultural and social life.

Since the technical revolution, pressure to create larger economic areas has been increased by new production facilities. In Great Britain, where the industrial revolution began, sales markets for industrial products were very small. British companies were forced to conquer foreign markets. Even other industrialized European countries sooner or later had to offer their products abroad, in order to utilize the capacity of their industries.

The increased production facilities required more raw materials. It was a good idea to import these from overseas areas. Development of sales markets and raw material requirements were therefore a decisive driving force for globalization.

II. Trade as a form of globalization

The primary form of globalization was trade. Even thousands of years ago, amber from the Baltic Sea, furs from Russia, gold and artifacts from the Mediterranean countries, exotic products from East Asia and incense from Ethiopia were traded across continents, to name but a few examples.

Traders are primary forms of individualists. They emerge from their local production conditions and try to make profit from buying and reselling goods. The more adventurous they are, the more travel they make and thus connect economically distant countries with each other.

Traditional producers, that is, early craftsmen in particular, are subject to social conditions which, for example, do not allow them to produce something for the sake of profit only if this profit is used not only to lead a way of life appropriate to their station.

For traders, there were no such limits. That's why they couldn‘t become very rich. They also had no emotional relationship with their goods, but only looked at which profit was achievable by what exchange. As far as international trade was later institutionalized, for example, between Greek trade branches or the Hanseatic League, traders also imposed certain rules of conduct, for example those of a royal merchant. Yet, in their minds, they were always much freer than craftsmen. Traders were therefore also regarded by decent society and people as a dubious and traveling people.

III. Religious missionary work for the further development of mankind

The third motive for globalization, the spread of one's own religion as a mandate to God, and to eternal salvation of humanity, have existed only since Buddhism, Christianity and Islam, as far as cults and philosophical doctrines were concerned, which were directed not at communities but at individual humans.

Primitive religions are the link of communities that define individual human beings and in which traditional people have their own ego. The further we go back in history, the less we find that the individual man as his own ego – he is a member of a community. This can also be seen in the development of language. In earlier cultures, the individual person spoke like a child in the third person. For example, today the Vietnamese prefer to call themselves in their role, which they play in the family, and they are also so called. They call themselves "older brother," "younger sister," "child," "grandfather," etc. The word “I” was created in Vietnam only during the colonization of Indochina by the French and is referred to in its original meaning as well as "the most devoted servant of the Emperor". I deal with this in more detail in my book Language as a Scientific Object, Philosophical Phenomenon and Act1.

Genuine communities are families with an ancestral cult and tribes and peoples who each have their gods. The Jewish God Jehovah is also the tribal god of the Jews.

In Christianity and Islam, the missionary mission is an essential part of religion. Christianity and Islam turn to the individual to save him or to secure his soul. Family, tribal or ethnic status are not important. Everyone is regarded as a selfsufficient individual who is to be honored, loved and promoted in his peculiarity, regardless of his or her affiliation with a race or nation.

1. Christian missionary work

With the emergence of Christianity, a new impulse came into the dying Romanantique world. While in pre-and non-Christian religions, the god-world was experienced or presented beyond man in nature or beyond the terrestrial world, the particularity of Christianity was that its supreme God in his Son was linked to the individual man, and the individual thus deified, or the prospect of personal deification was opened up to him.

Christianity emerged from Judaism. Jehovah made the Jews his own people, and, according to their understanding, concluded with them a treaty by which they were led by him. The direct relationship the Jew had to his God was extended in Christianity to all men. In addition, everyone was given the opportunity to receive Christ in themselves and thus become divine. This possibility meant calling for free, self-responsible action.

Gerald Kruhöffer writes: 'Paul takes the word "freedom" out of the Greek-Hellenistic context and gives it a new meaning within the framework of his theology. The new aspect of Christian interpretation lies primarily in the fact that freedom is linked to a historical event: Jesus Christ is the origin of freedom. In its history, liberty has become an event. For this reason, freedom is understood and experienced as liberation.

Paul pointedly put it: "For freedom Christ set us free. So be firm and do not let the yoke of slavery lay on you again!"(Galatians 5: 1) The liberating God experience, which originates in the history of Jesus Christ, is essential.'-2

The merging of Christianity with the traditional Caesar's domination led to true Christianity being to a certain extent perverted and spread with fire and sword.

Islamic missionary work

Islam is, in a simplified way, a submission to the otherworldly God Allah. Islampedia writes: 'ALLAH, the creator of all being, tells us in His last book of revelation to all mankind, the Quran, the following:

"And I created the jinn (immaterial creatures)

and the people only to serve Me. "(Quran 51:56)

The true meaning of the life of all men is therefore solely to serve ALLAH, in the way that He gave man over the way of revelation through His messengers (last, in the Quran and in the Sunnah / the model of the last Envoy of Muhammad). This kind of way of life is called "Islam" or in German "god-givenness". In this sense, Islam is the name of a way of life of all devout people and all the prophets of God.'3

According to this, in Islam the souls' blessing and the long-term happiness of men depend solely on whether they submit to their God completely. Allah is described as a despotic God, who promises Paradise only to men submissive to him, and is merciful, compassionate and forgiving, only until the time of repentance, which he established, has elapsed and who, after that deadline and without mercy, is sent into eternal damnation and the cruelest fires. Allah takes the same position as in early Judaism Jehovah.

According to the original doctrine, Allah is also the ruler of the world, or the world is governed in his name by the Caliph, who is the representative of Allah, and because, according to Mohammed, there is no further divine inspiration, Sharia law is the only possible law book.

Since Islam already has a theocratic structure as a religion, the connection between politics and religion is already designed. This is why it is so difficult for Islamic states to develop democratic, secular forms of rule. This means that where more or less secular forms of government were formed in the Islamic world, they were either military dictatorships or already takeovers of European social orders.

The image of man in Islam is also determined by human sensual needs. Allah greatly reduces man to a sexual being and does not treat men and women alike. Women are treated in many places in the Koran as second-class people. There is therefore no place for a self-conscious, intellectually developing individual in Islam. Thus, it is not surprising that spiritual cultural, economic and social development has stagnated in Islamic states, while it is self-evident for a modern humanist social order that the individual is at first spirit and only differently incorporated as a man or woman.

The fact that in many Islamic states archaic tribes could be preserved is also the reason for the persistence of a strict patriarchal family principle with its hierarchy, also for the sons and daughters, and their integrity towards the patriarch. According to this, the individual human being is primarily responsible for his tribe, and only to the second degree to his leadership of the state.

Because of this tribal affinity, the Islamic world since Mohammed has been less concerned with the conviction of individuals than with the conversion of entire tribes. Accordingly, Islamic warriors were led by tribal leaders into the war, that is, the king or caliph was supported by the leaders in his campaigns. If the Sultan's religious recognition diminished, conflicts of loyalty could arise. In doubt, the authority of the tribal leader was more than that of the caliph or sultan.

Should a greater empire be conquered and preserved by war, then the Caliph or Sultan needed him unconditioned soldiers. He found them in the so-called slave soldiers. To this end, as kriegsreisende.de writes, 'The adolescents, torn away from their familiar surroundings, isolated and uprooted in the new culture, they were given a new identity. The long training was at the same time an imprint on her new master. As slaves, they were not only his possessions, but also belonged to his household, to his family. And the Caliphs, of course, were determined to increase this sense of affiliation by rich gifts, magnificent clothes, and other privileges. Slave soldiers were among the social elites in Islam. This system of privileged slaves, trained and educated with great effort, was then copied later in Egypt, Spain and even by the Turks themselves.'4

'To a fixed institution were slave soldiers … around 830 under the caliph Al-Muetasim, who had Turkish slaves bought up in a very great style and formed a standing army from them. At the same time, he moved his government from Baghdad to nearby Samarra, where his military slaves - about 70,000 men lived in their own city districts.'5

'The military slaves then quickly became an integral part of the system, and in most Islamic states, they were the backbone of the armies, or at least the bodyguards of the rulers. There is no evidence of rebellions in which the slaves fought for their freedom, or even attempted to return to their homeland. When they rebelled, on the contrary, they were concerned with maintaining their position and the privileges they had. They then behaved more like the Praetorian Guard in the Roman Empire. In Samarra, too, the successors of Al-Muetasim were soon completely dependent on their Turkish guards, who the Caliphs used at their will. In Egypt, the Mamelukes themselves completely seized power around 1250 and founded their own dynasties, and in Turkey many Sultans were later overthrown by the Janissaries'6

In order to submit as many people as possible to the Islamic faith, Muhammad and his successors created great Muslim empires. The Islamic rule extended to Spain, across the Balkans, but also towards Persia, India, and far into Russia today. For a long time until Tsar Ivan the Great the Christian Russian rulers were haunted by Muslim Tartars.

However, Islamic beliefs did not provide any particular impulses for scientific, cultural and intellectual development. Mohammed had called for adopting all existing knowledge, and because of the richness of the Middle East in Hellenistic and other cultural heritage, the Islamic caliphs were first and foremost leading the cultural and civilizing world in the European and pre-Asian world. Through Muslim-domination, valuable science also came to Spain and cultural impulses to Europe. However, to the extent that the Koran dominated culture and the mind, the cultural prosperity of the Islamic world was ruined. In addition, the cultural heritage was destroyed by Mongols.

The present fanatical beliefs, which want to turn Islam into the ruling world religion, the dream of the medieval culture flourishes. However, they have overlooked the fact that Islam at that time established not only state framework, but its culture and civilization were fed by pre-Islamic sources. The Muslims' fervor of faith was the study of the Koran, and Islamic terrorists again claim the Koran to be the only standard in our time.

In 1299, Muslim countries in the Middle East were conquered by the Ottomans. They succeeded in founding a vast empire over the entire Middle East and North Africa, and to hold it for many centuries until their belligerent missionary formation of the empire had ceased.

In addition, the economy of the Ottoman Empire was decisively weakened as the lucrative trade via the Silk Road and from the south of Arabia ceased, because Europeans were directly involved in East Asia with their ships. The Ottoman Empire became a so-called "sick man on the Bosporus".

In contrast to the Islamic Near East and Africa, the tribal affinity of the people of Europe was overcome in the course of history. This development was promoted by the fact that individual tribes migrated across Europe in the course of the migration of people and intermarried with the subjugated people. The Ostrogoths, Visigoths, Vandals and other tribes who moved to the south have quasi-culturally disappeared in Italy and Spain. The Franks still exist in name in today's France.

In the empire established by Charles the Great, free knights developed, who were supported by land. The territories of the region overlaid a network of counties, in which the nobles formed a separate social class, who only intermarried.

The dominated areas were later inherited as property or were given other masters in the course of wars or inheritances or were connected with other areas. The individual fiefdoms were hierarchically related to the emperor. The originally free peasants turned into serfs. Correspondingly, the Russian Empire also developed, centralized on the Tsar.

Through the development of handicrafts and commerce, cities emerged, into which serfs could escape and thereby become free citizens.

While traditional Islam prescribes a rule of God, something which is also targeted by radical Muslims in the caliphate of the IS and mullahs in Iran, the kingdom of Christ was not of this world, so that in Europe there developed a secular rule that was more and more independent of the Church.

The Catholic Church attempted to establish the papacy over the whole of Christendom, and the Pope still dominates the small Vatican state. Corresponding tendencies also existed in the areas dominated by the Orthodox Church, especially in Russia. But this claim has been more and more defended over the course of European history, so that a separation of the state and the Church in the European world is regarded as self-evident.

Christianity also developed beyond Islam in that it was increasingly linked to the ancient heritage. Western Europe in particular was characterized by the Roman tradition, which manifested itself in particular in the self-understanding as a Roman citizen. In addition, Europe assimilated the Hellenistic heritage, which was conveyed to it especially by the Arabs through Spain. The result of the confluence of Christianity and ancient heritage is called Europeanism.

Their minds and attitudes of life are now regarded as so self-evident to Europeans, that all other forms of beliefs and societies differing from them are considered underdeveloped. The missionary commitment also continued in the secularized forms of Christianity, and as a result, natural rights of the people, democracy, free market economy, freedom of belief, free science and freedom of expression and socialism were promoted and demanded all over the world.

Recent developments of revitalization and mission of Islam, especially in response to Europeanism, are, on the other hand, reversed, and can lead to religiously motivated wars, terror and destruction, which are observable in various ways.

IV. Europeanism and its globalization

We find the origin of Europeanism in antiquity and in Christianity. In the Greek Polis, the free individual was born. The individual, as a self-sufficient actor, felt opposed to his gods, and was no longer merely the subject of a god or divinely legitimate ruler. He felt as a member of a society, but not only backed by it, but also backing it. Thus, as with the free individual, the democratic form of government arose.

Strengthened and legally founded, self-confidence as a free citizen was still established in the Roman Empire. As a Roman Citizen, the individual emancipated himself also from his archaic rootedness as a member of a tribe. The monopoly of power passed to the state. It was no longer the right of the blood-race and the archaic code of honor. This created the foundations for the economic and social life of free citizens, which, in principle, is possible worldwide.

While in ancient times the gods existed independent of men, although men depended on the work of the gods and they had to make them merciful with sacrifices and prayers, Jehovah made the Jews his own people and concluded according to their understanding with them a contract by which they were led by him.

The direct relationship the Jew had to his God was extended to all men in Christianity, which had emerged from Judaism. In addition, he was given the opportunity to take Christ into himself and thus become divine. This possibility meant a man's call for free, self-responsible action.

The self-realization of man requires that he can be detached from higher hierarchies, such as a family, clan or tribe. People who walked this way were, exclusively, either robbers, knights or warriors, or hermits, clergy or monks. Because Christianity in some way deified the individual and offered him the opportunity to develop his soul, monasteries were built wherever men were baptized. The monasteries were also the incubators for science and research.

The ideal of the Christian, however, is not only to develop his own self, but to turn it back into the world and society and thus to realize himself in the world.

Self-realization is work. Man is changing the world, so to speak, and thus continues the divine process of creation. With every conscious activity, the human being influences one's own world, the most striking in art. The artist is the sum of his works. But basically, all the actors are the sum of their deeds. Whoever does little is a simple light. Whoever has done a lot is a personality. By understanding work as self-realization, work is ennobled.

Work became the essence of man in Europe. This work ethos did not only overcome the antique disdain of work. Thus, the European work-related understanding still differs from that of other cultures. It is true that, in Europe too, the religious-based attitude, which originally underpinned the working ethos, has largely been lost, but it continues to exist as the basic intellectual formation of the Europeans. Work is not only a hassle in Europe, and no worker is seen in Europe as a second-class human being. For people of other cultures and civilizations, however, work was always a subordinate activity and luxurious idleness was the ideal. This makes it more difficult, for example, to promote practical vocational training in developing countries.

Accordingly, the value estimation of the work can be found in early Christianity. The work has already been ennobled in the monasteries. K. Simonyi wrote: 'So we read in the Rule of the Benedictine monasteries founded by St. Benedict of Nursia in addition to the requirement that monks read books, that is, they have to develop themselves mentally, and there is also a requirement that they have to do physical work for a certain part of the day. This rule of the first European monastic order has been the model for all later European monastic orders. The Benedictine Rule is important from two points of view. First, it gives mentally-working intellectuals physical work, thus promoting the development of new work methods and technologies, and on the other hand, the spiritual leadership of the feudal society contributed to the social recognition of this work through its direct involvement in physical work.'7

Eastern Orthodox Christianity also has this positive relationship to work. Thus, Berdiaiev (1874-1948) says: "No doubt man is called to work and activity; man must organize and declare the world, must continue the worldly deed".[8]'9

Such a relationship with work is not found in any outside European culture and civilization. In all foreign European cultures, the only thing that was economically feasible was to seek enjoyment as much as possible, and the work was regarded as an effort and drudgery necessary to maintain a livelihood. It was therefore, if possible, transferred to slaves and servants. Monks in non-Christian cultures were preferred begging monks. That is, they did not work, but only meditated and prayed. Even where asceticism was world-related work, it was not worship and self-realization but, at most, self-conquest.

Even today, foreign European people are generally only concerned about becoming rich when it comes to the acquisition of Western technology and its economy. They do not live to work, but work to live. This also has to be taken into account when the economic development in non-European countries is assessed.

In general, production methods and know-how are taken over by these countries at best. In the non-European emerging markets, the know-how will also be further developed. But fundamental innovations and fundamental new developmental impulses that bring humanity forward, as for example by Copernicus or Albert Einstein, and even such dynamic knowledge favors as Silicone Valley, are hardly to be expected in these countries. As long as non-Europeans are not already influenced by Europeanism, they do not know the ethos of sacrificing their lives to the realization of an idea with which one can also fail, where self-fulfillment is the primary goal, before possible economic exploitation.

Of course, the majority of people in Europe also wants to get rich. Nevertheless, in Europe, the work ethos has transcended so far into flesh and blood that a life without work is felt to be unsatisfactory and simply an enjoyable contemplative life is not enough as a primary goal.

From Judaism, Christians also took on the idea of a radically linear time. Traditionally in the pre-Hebrew era, time was experienced as a cyclical occurrence: summer and winter, day and night, newmoon and full moon, born and dying.10 By believing in the creation of the earth by God, the sinful fall of man and his subsequent salvation or condemnation in the Last Judgment, the Hebrews came to a temporal orientation from beginning to end.

This idea was also taken over by the Christians, and it then appears in its secularized form as eternal progress, an idea which has not existed in ancient cultures. Human beings could also develop in other cultures, become more moral, increase their abilities up to the idea of overcoming the world in nirvana. But the earth itself was excluded. A change in the conditions of life and the earth as a whole created by man in freedom was alien to other cultures.

In the visualization of natural phenomena, the European gained his self-consciousness and became himself. In the next step, he also faced his social environment and began emancipating himself from the natural communities, such as family, clan and tribe to the self-conscious individual.

The confession to the self-conscious, free individual includes the freedom of the other. The relationship to the other is the basis of Christian self-understanding. As Gerald Kruhoffer writes, Paul emphasizes that "the individual cannot have freedom alone: "You are called to freedom, brothers, only: make sure that freedom does not give space to your self-seeking, but serve one another in love" (Galatians 5, 13). The freedom given by Jesus Christ cannot be understood in an individualistic sense. Rather, it is related to human communion and therefore will be effective in love. With regard to tradition, Paul adds that the whole law (Torah) finds fulfillment in the commandment of charity (Galatians 5, 14).'11

The other ego is the same as I, and in this respect my relation to the other is in relation to myself. From this derives the life maxim: Love your neighbor as yourself! Freedom and universal love are the fundamental life-maxims of a true European. However, self-realization must precede, because only as long as a person has become a free self can he turn to others and love them.

The emancipation from the family, the clan and the people should, in the final analysis, make the individual a citizen of the world. This ideal is also contained in all-love, that is, of the individual's reference to other people

The relationship of a man emancipating from his family to the members of the family is different from that before emancipation. As a child, man does not yet feel as a single ego, but the younger the man is, the more so as a member of the family. The family is his own. In archaic Muslim families this self-understanding is still valid today.

As a rule, the adult remains related to his or her family of origin. However, he stands opposed to it, that is, he confesses to the family by his own will and not instinctively from biological attachment. If and so far as the self-realization of a man and his emancipation from the family are not successful or only imperfect, the most diverse mental disorders are manifested. Where is there such an emancipation of the young adult from the family in non-European cultures?

Man, however, is not only the product of his family, but also of his people and his intellectual heritage, his deeds and his fate. The more he identifies with his people, the richer the content of his soul. For man is the sum of his relations. But as far as the individual is identified with his people, he has his own self in the people, he is a nationalist, and as such is separated from men of other peoples.

From nationalism, as the history of Europe shows, wars can arise. It took two world wars to overcome nationalism in Europe and to develop to a certain extent a European consciousness. But even today many people are in danger of falling back into narrow-minded nationalism.

With the development of the cosmopolitan environment, the motivation is to make all other people into world citizens. The missionary attitude towards European mentality is already founded in Christianity, and from there on also transmits to secularized missionary efforts. These are reflected in the world-wide ideals of human rights, democracy and socialism.

The spread of Europeanism to the whole world is the real core of globalization. Naturally, these noble aims are mixed or even dominated by nationalist and exploitative interests. Moreover, with the adaptation of Europeanism in non-European countries nationalism is also a motive for the self-identification of people. Nationalist endeavors, as will be shown, promote the development of secular tendencies, that is, the emancipation of men from a narrow tribe, clan, or familial context. But they also lead to new forms of delimitation and conflict between people and can intensify or compete with other social tensions, especially in the Near East.

With the emancipation of women as socially equal independent people, the highest stage of the self-realization of men and society is achieved. It is well known that this stage is not even fully realized in Western societies. With the development of productive forces, women could or had to carry out more and more professions that were typically performed by men. This is also enriched by the fact that as a society becomes more complex, team spirit and empathy are increasingly demanded and thus the women supplement male unities.

Other cultures are also struggling with participation of women. Islamic societies are the most difficult because the woman is degraded too much to sexual beings, to the extent that she cannot show herself in public or only by covering her body in a veil. She cannot even be a fully-fledged conversation partner for her own husband, as for him, in Islam, his mother is the real female reference point.

Since men can develop only to the extent that women have their femininity, the oppression of women also means that the incomplete development of man and the exclusion of women from society and culture is a social impoverishment.

From the objectification of the phenomena of the world, the individual gains his self-consciousness. In the ideal of Europeanism, however, it is also the case that the ego reverts back to the world and realizes itself in it, developing the world further. Man is the master of the world, but is also responsible for it.

There was no such relationship in ancient cultures. Man, in earlier cultures, felt himself to be sustained by a great mother, still revered as a Pachamama among the Indios in America, or he saw as Hindus and Buddhists the incarnation into matter as an imprisonment, or he enjoyed simply the earthly fruits. All of these examples can also be found in the European world. But they are exaggerated from their religious spiritual motives by a loving relationship to the earth. Thus, the philosopher Ernst Bloch, during a discussion in Heidelberg in June 1960, asked the rhetorical question: "Why should not man's task be to salve the stones?"

These interpretations may also sound strange to modern Europeans. From their intellectual heritage, however, they are shaped and embedded in them, and for this reason the Europeans see and judge secular and societal tasks to a certain degree differently from representatives of other cultures.

If Europeanism and globalization are spoken of, Europeanism is equated with what emerged as the colonization and mission of Western Christianity, the Western image of mankind, its democratic forms of society, and especially its capitalist economy. What is overlooked in this interpretation is that Russia is also part of Europe. The Roman Catholic and the Orthodox Church had separated almost 1000 years ago. 'As a date for the Schism is assumed the year 1054, as Humbert de Silva Candida, the envoy of Pope Leo IX, and Patriarch Michael I of Constantinople, after failed union negotiations mutually excommunicated one another. … The final separation took place on the Roman side only in 1729, when the Congregation of Propaganda Fide prohibited the sacramental communion with the Orthodox. In 1755, the Orthodox Patriarchs of Alexandria, Jerusalem and Constantinople declared the Catholics to heretics in return.'12

As for how to work this out, East and West differ in their basic understanding to this day, and this difference is also in the difference between Western and Eastern theology.

B. Western and eastern Europeanism as the origin of the east-west-opposition and globalization

The intellectual and political center of Western Europeanism was Rome. With the founding of the Holy Roman Empire of German Nation by Charles the Great and his successors, the political power shifted increasingly to developing individual European countries. Western Europeanism reached its peak when Great Britain rose to become an industrial and world power. After the Second World War, it became more and more perverse to Americanism.

The original spiritual and political center of Eastern Europeanism was Constantinople and then became Moscow. Wikipedia writes: 'After the conquest of Byzantium by Ottoman Turks (1453), a large number of Orthodox church members had migrated to Russia. It was then the only Christian-Orthodox power that was not occupied by Islamic conquerors. For the sake of Ivan's favor, the immigrants accepted the already existing notion among Russians that Russia should take over the legacy of Byzantium as guardian of the orthodoxy. They even supplemented it with the gladly accepted thesis that Russia was the Third Rome.'13

Russia sees itself as the home of true Christianity. As Jörg Himmelreich wrote, the messianic salvation of the "Third Rome" also corresponds to the secular idea of freedom of communist ideology. As the "last Rome" of Christendom alone was in possession of the ultimate absolute truth, this points to the totalitarian claim of Soviet communism. Thus, the historical, orthodox rule of ideology today still forms the gold foundation for Putin's autocratic regime.'14

It is true that Eastern as well as Western Churches interpreted the human being to be the image of God, who can overcome earthly death through and in Christ. But a fundamental difference between the Eastern and Western worlds is crystallized in the relationship of the individual to the human community.

This is also due to the different cultural and civilization traditions. The West was more strongly marked than the East by the Romans and Roman heritage. Even Roman law and the Roman form of government were tailored toward free citizens. In the vastness of Russia, however, people lived in village communities. Among them was a strong sense of community and a more intense connection with the earth, and "the tsar was far". Where comradeship and love relations prevail between people, paragraphs disturb and lawfully regulated order act destructively to spontaneous action. So the Russians remained masters of improvisation.

Of course, in the East and West, individualism and community are related to one another. However, the emphasis in the West is on the freedom of the individual and in the East on the joint creation of a community that encompasses all human beings.

Westerners were concerned about freedom and self-realization. Rousseau suggests that the community is then formed as a social contract of individuals, or, as per the ideal of the market economy, there is, as it were, an invisible hand, which always ensures that by maximizing profits the market participants are at the same time raising everyone‘s welfare.

It is true that, as Ernst Benz puts it, the difference between Eastern and Western Christianity does not lie in the fact '“that the idea of dignity of man in the East had developed less than in the West, but that this dignity of man saved by Christ is so strongly emphasized there as opposed to anywhere else in the Christian world, for the mystery of the incarnation of God and the consequent deification of man are placed so much at the center of the doctrine of faith, as is the case in the Eastern Church. Nowhere is the dignity of man as high as in the thought of the deification of man as the goal of the incarnation of God - a thought which has been proclaimed by the Eastern Church since its beginnings, and nowhere is the dignity of man elevated so much as in the thought of the deification of man as the goal of the incarnation of God - a thought which has also been proclaimed by the Eastern Church since its beginnings."[15]'16

But the East sees the individual as always related to the community. The good of the community is also linked to welfare and, if the individual gives his best in accordance with his abilities for the community, he also promotes his own development.

The state is regarded as a necessary evil, as in the West. Nevertheless, the state as an institution, like the church, is bound to the spirit of communion and is, to this extent, divine.

Marxist socialism was a secularized form of orthodox community. The party, as a representative of true faith, had taken the place of the Orthodox Church.

East and West have their one-sidedness, and that is exactly the opposite of each other. With the economy, this contrast was so apparent that the individual selfrealization of the individuals in the East was only directed mentally morally, but remained undeveloped in the transformation of the world and in the economic sphere. Therefore, the socialist central administration economy fell far behind that of the West. The West, on the other hand, tended to forget the consumer and to look only at the maker. In the prevailing supply-side economic policy, the entrepreneur is still today, not as a supplier of things that are wanted, but as a creator of these things. So it is very much in the foreground that the economic policy is constantly trying to meet the structurally lagging demand - the cause of the current secular stagnation - by promoting the entrepreneurs.

Correspondingly, the secularized Christian social ideology in the French Revolution took the form of the liberation of the citizen from called feudal servitude, while the Russian Christian social ideology in the Russian revolution was the realization of a communist community. In relation to the activity of the people, the difference was formulated as striving to have equal producers in the West and equal consumers in the East.

After the disintegration of the Roman Empire, Europe formed a spiritual unity, which remained limited to geographical Europe until the 15th century, although the ancient and Christian heritage developed differently in Eastern and Western Europe.

After the conquest of Constantinople by the Turks in 1453, the then Grand Duke of Russia, Ivan III the Great, felt himself called upon to take over the succession of the Byzantine empire and to make Russia the Third Rome. Wikipedia writes: 'In order to reaffirm this theory, Ivan III. married 1472 Sofia (Zoe) Palaiologos, the niece of the last East Roman Basileus Constantine XI. Palaeologus. Under the pretext that the Patriarch of Constantinople, who was at the time in Turkish power, could not complete the coronation ceremony, he became the first Russian Grand Duke to accept the title of Tsar. He and his descendants henceforth bore the title, "Preservers of the Byzantine Throne." '17

Eastern Europeanism was born. Ivan III consolidated his empire, 'and liberated the country from the rule of the Golden Horde.' 18 With Ivan III. began the expansion of Russia to the Pacific and the Black Sea and thus its globalization.

Also in the 15th century, Western Europe expanded to America. Thus, Western and Eastern Europeanism became independent. The Western European countries, especially Great Britain, colonized the overseas territories. At the same time, it was understandable that breaches of interests between Russia and the UK in particular had to occur very early.

Britain became the center of Western Europeanism as a naval power. After the First and even more after the Second World War the USA advanced to become the clear leader over the West.

After the Second World War involving the Western world and the Soviet Union, the East-West opposition intensified into the so-called Cold War. In accordance with their respective missions, Western countries tried to make as many former colonies and dependent territories as possible into Western democracies and to involve them in the capitalist market economy, while the Soviet Union tried to convert the countries to socialism, using the motto: Proletarians of all countries unite! to form a community of socialist states.

After the United States and the Soviet Union called a halt to arms contest and the Eastern bloc collapsed at the end of the 1980s, the Cold War ended. The United States became the sole world power and have sought their form of Europeanism to spread worldwide and to become the benchmark for social and economic action.

Americanism also sought to further marginalize Russia's influence and even to submit it to Western Europeanism. In opposition, however, Russia has regained strength and returned to the world stage as a political force.

Let us follow the development of Western and Eastern Europeanism and its globalization.

I. Western Europeanism and its globalization

1. The individualization of man as the essence of Western Europeanism and globalization

The basis of the western European concept of life was the human being who became an individual. This fundamental understanding is also found in all secularized derivatives of Christianity, as in European legal opinion, freedom of expression, the pursuit of scientific knowledge and self-realization in economic success (capitalism).

As far as secularized Christianity goes, first of all, beside Italy, the countries most influenced by the cultural and civilizing heritage of Rome are Spain, Portugal and then France, who became the spiritual and political center of Europeanism. The spiritual and cultural development of Spain and Portugal was also promoted by the centuries-long rule of the Moors, which bore the legacy of Hellenism to Spain and Portugal. As the developing maritime powers emerged from them the first overseas globalizations. Wikipedia writes: 'In the 15th and 16th centuries, in the age of discovery, Spain and Portugal were the pioneers of the European exploration and conquest of the world. They formed enormous colonial empires, which brought them immense wealth.'19

In Germany and Northern Europe, the focus of intellectual development was on deepening developmental ideas and personalization. The idea of development, which then more and more secularized to the idea of progress and the pursuit of eternal economic growth, emerged from the one-dimensional time-conception of Judaism from the beginning of history to the Last Judgement, the individualism from a recourse of Luther and the other founders of Protestantism to the first Christian European missionary, Paul.

By the early Roman domination and later the conquest of England by the Normans on the one hand and the invasion of the Anglo-Saxons, coming from Central Europe, the Roman inheritance is synthesized with the motif of the self-developing individual originating from North and Central Europe. Thus, Great Britain became the cradle of science and technology, with a capitalist economy and globalization in the British world. The conquered territories became colonies and protectorates.

After the Second World War, the USA became the leader of the Western world. Co-motivated by the desire to stop Soviet expansion, the USA also propagated the Western form of life, its society and its economy. After the collapse of the Eastern bloc, the USA became the single world power.