Easternization of the West: A Thematic Account of Cultural Change in the Modern Era (The Yale Cultural Sociology Series), by Colin Campbell
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Easternization of the West: A Thematic Account of Cultural Change in the Modern Era (The Yale Cultural Sociology Series), by Colin Campbell
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In this provocative and groundbreaking book, Colin Campbell shows that the civilization of the West is undergoing a revolutionary process of change, one in which features that have characterized the West for two thousand years are in the process of being marginalized, to be replaced by those more often associated with the civilizations of the East. Moving far beyond popular trends, Campbell assembles a powerful range of evidence to show how "Easternization" has been building throughout the last century, especially since the 1960s. Campbell demonstrates how it was largely in the 1960s that new interpretations in theology, political thought, and science were widely adopted by a new generation of young "culture carriers." This highly original and wide-ranging book advances a thesis that will be of interest to scholars in many disciplines in the humanities and social sciences.
Easternization of the West: A Thematic Account of Cultural Change in the Modern Era (The Yale Cultural Sociology Series), by Colin Campbell- Amazon Sales Rank: #470666 in eBooks
- Published on: 2015-11-17
- Released on: 2015-11-17
- Format: Kindle eBook
Review Campbell makes a detailed and persuasive argument to the effect that Western civilization has been deeply changed by ideas and values derived from Asia. He also explores the reasons for this development. An important book, which should be read by anyone concerned with the state of our culture. --Peter L. Berger, Director, Institute on Culture, Religion and World Affairs, Boston UniversityHas the Yogaization of the West really overtaken the McDonaldization of the East? Has a worldview associated with the God Within really achieved a greater salience than one associated with the God of the Book ? If so, how and why? This is a powerful, well-argued, and carefully researched historical narrative that boldly throws down a gauntlet to scholars, believers, and skeptics alike. Agree or disagree, it s a damned good read. --Eileen Barker, Professor Emeritus of Sociology with Special Reference to the Study of Religion, London School of EconomicsWe are in the hands of a master. Both creative and thought-provoking, The Easternization of the West engages with our times. It enables us to reflect on the extent to which the dualisms of the Enlightenment are in the process of being replaced by a monistic worldview. Einstein, with his Spinoza-inspired cosmic religion, would have been most engaged! --Paul Heelas, Professor of Religion and Modernity, Lancaster University
About the Author Colin Campbell is Professor of Sociology at the University of York. His well-known book, The Romantic Ethic and the Spirit of Modern Consumerism, has just appeared in a new paperback edition (Alcuin Academic 2005), and he is author of The Myth of Social Action (Cambridge University Press 1996), among many other titles.
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0 of 1 people found the following review helpful. " A great deal of the weight of the thesis depends on ... By Johannes Bakker George Ritzer is quoted on the cover as stating that this book is a "scholarly tour de force". The main thesis is that "the West" has been "Easternized" from within. That is certainly a "big issue". The notion that "Western Civilization" ever existed entirely separate of "Asia" is of course not true. Judaism and Christianity were initially very "Eastern" and remain so in many ways today. If the main idea is that the comparative study of the world's major religions indicates some kind of shift from a God that is entirely transcendent to an image of the sacred that is more internal then that idea cannot be sustained. It simplifies "the West" and also simplifies "the East". I am actually a bit surprised that this book was published. The key thesis concerns the European Enlightenment and the alleged "dualisms" that characterize "Western" thought since the sixteenth or seventeenth centuries. Chapter Three examines the question "What is the West?" A great deal of the weight of the thesis depends on a somewhat idiosyncratic use of terms. Chapter Two is "The Yogaization of the West?" The author seems to assume that selective interest in fairly superficial borrowings of certain aspects of culture from a host of regions in the so-called "East" constitute a trend that is more powerful than globalization of economic and political structures of power, class and status influence. Campbell argues that interest in the so-called "Eastern religions" is different now than it was earlier in history. When Europeans attracted to Romanticism were drawn to "Oriental" beliefs that was not central to social change; but, now the spread of knowledge has meant that the ideas once thought so strange are no longer considered bizarre. It is no longer a matter of systems of thought that were borrowed but so clearly adapted that they were essentially "Western". Now, it is argued, the ideas are genuine and relatively unmodified. While it may be true that there is a new seriousness in the commitments some small percentage of the population may make it is hardly the case that traditional Judeo-Christian or secular Enlightenment ideas have disappeared. But to argue that the practice of asanas and pranayamas in the earlier stages of Patanjali's loosely defined conceptualization of "yoga" constitutes a practice that has not been "Westernized" is hard to accept. The spiritual dimensions of yoga may not seem irrelevant, but health and fitness still seems to predominate. Yoga consumerism is also very evident in the ads in Yoga magazines published in North America and Europe. To then go on to discuss "Zen Buddhism" and "Taoism" (Daoism) under the general heading of "Yogaization" tends to make it clear that Campbell is putting too many disparate "spiritual" beliefs in the same kettle and creating a stew that no one well trained in Hinduism or Buddhism in India or Confucianism and Daoism in China would accept as anything other than a European or U.S. adaptation and modification. (Campbell mentions chinoiserie but largely ignores the dialectic of different faiths in China prior to the People's Republic and the continued relevance of Neo-Maoist Communist ideology for the state apparatus in the PRC today.) There is no sustained discussion of the intellectual traditions of the various Marxisms and Neo-Marxisms around the world. Discussion of "socialism" and "communism" is only geared to a brief mention of that which is not really part of the alleged social change taking place. Easternization is not merely a different label for Postmodernization, Campbell argues, but there is no sustained analysis of how alleged New Age "Eastern" values allow for a new "grand narrative". One would wish that a "grand narrative" had some internal consistency. But there range of "Eastern" beliefs over the last several thousand years has been so vast that anyone who wanted to construct one, singular "New Age" grand narrative would be hard pressed to put it all together. Campbell does allow that some aspects of "traditional beliefs and values" do still exist in the West, both in orthodox and heterodox versions. But now the "Western" content constitutes a minor part and the "Eastern" content is the dominant theme. Speaking in "ideal type" ways about "East" and "West" is only valuable if the ideal type models (ITM's) are well constructed. But Campbell is no Weber. Both the "religious" and the "non-religious" are no longer dominant axioms. The whole concept of the separation of "church" and "state" is not discussed in an adequate manner. Indeed, many of those who believe that Jesus was the Christ (the messiah) will be surprised to learn that their beliefs are rejected boldly and that according to Campbell most people in the "West" no longer believe in Jesus as the Redeemer. He seems to not have read the literature on U.S. religious movements. Christianity has not been "feminized" but even if it had been that would in no way indicate "Easternization". It is entirely fallacious to think of any of the religions of India and China as "feminine"; they are largely patriarchal and "patrimonial" (as Weber points out in The Religion of India and The Religion of China, two English translations of his collected works on religions). In general, "China" is a word that covers many different systems of government and many different belief systems. Certainly Confucianisms and Neo-Confucianisms should be dealt with in some detail. It is almost as if China is not really "Eastern" at all. It does not always fit into the Monist conceptualization that Campbell associates with what we now call Hinduism. I do not want to claim that Campbell is antisemitic, but there will be lots of Jews who will be surprised to find their religion discussed in such a sweeping manner (Pp. 7, 58, 60, 61, 152, 173, 377, 400). Judaism is constructed as a "Western" religion. Jews are said to believe in asceticism and ethical prophecy rather than in mysticism and exemplary prophecy, making Jews a bit too "Puritanical" and making Judaism merely a kind of fore-runner to Neo-Calvinisms. (Essentially Campbell does not seem to fully grasp the subtle nuances in Weber's discussions of changes in Ancient Judaism.) While it may be true that the conceptualization of "karma" is important to what we now call "Hinduism" it is also true that in Buddhism there is no permanent soul (Pali, anatta). The rough and ready use of the term "karma" in everyday conversation in the global North does not involve a systematic rejection of Jewish beliefs or Christian beliefs. It is unfortunate the Campbell has not done Weber justice; but, it is not surprising. Since Islam is considered by Campbell to belong "to the West" it will be very reassuring to those who are now worried that perhaps there may continue to be conflicts between certain branches of some sects of Islam and certain Jewish and Christian (or secular) groups in the global North. There is a grain of truth to the general argument. But like all polarized dualistic categories the grain of truth is quickly obscured by an overly rigid attempt to fit everything into alleged "Western" dualism (God and the world) versus alleged "Eastern" monism (God is in you; your are God). the idea that folk stories about Hanuman and Ganesha are connected to increased awareness of animal rights is a bit of a stretch. When a majority of citizens of the U.S. become strict vegetarians Campbell will have more to go on in terms of the symbolic value of "Eastern" foods, again excepting the Chinese diet and most of the Indonesian diet. People in Bali are very religious and eat pigs with relish. Putting all therapies into the "Eastern" basket also seems a bit far fetched. The New Age Movement is alive and well in the industrialized countries; but, it is very much a minority movement. I myself like a lot of New Age ideas, but having spent a year in India I do not really feel they reflect anything especially "Indian". During my three years in Indonesia I also found that at least five major world religions are still quite active there and although the majority of people say they are Muslims when census takers come along they are hardly all "Western" in their Islamic beliefs. Indeed, they would be shocked to be told that Islam is a "Western" and derivative religion. Most average people do not worry very much about theological points and therefore it is not altogether surprising that many people say they believe in some form of "reincarnation". It is rare for survey questionnaires to really probe that statement. Do they really believe the ultimate meaning and purpose of human life is to STOP the endless cycle of rebirths? I rather doubt that is what the average Canadian or German would mean. To use horoscopes in newspapers as evidence of belief in astrology is tantamount to using chess and bridge games in newspapers as evidence of widespread belief in competition or sports pages as evidence that everyone is obsessed with sports figures rather than traditional religions. There are some people for whom sports of various kinds do become a kind of "religion" but American football or basketball are not particularly "Oriental". Of course, since the Japanese like baseball then maybe it is Westernization that is at least as important in Japan as Easternization is in San Francisco. There is a lot of interesting information in this book, but the author makes a use of Max Weber's ideas that I believe is somewhat misplaced and highly misleading. But buy the book and judge for yourself. Maybe Yogaization really is more significant these days than McDonaldization and Pepsicolaization and i-padization etc. As a person who has studied Tibetan Buddhism and various forms of Westernized yoga practice (Kripalu, Sivananda) I feel that Campbell exaggerates his thesis and ignores the continued role of Jewish, Christian and Islamic organizations in the global North. He has also misrepresented Buddhism, Vedanta, the Upanishads, and what we now call "Hinduism". I am sure that Dr. Campbell is a very pleasant and well intentioned academic; but, he needs to spend more time in India, China, Indonesia, and the Middle East. This work is valuable for scholars but would be misleading for those not well informed. An undergraduate student could easily be misled. But Campbell performs a valuable service by making a thesis that is often held implicitly very explicit. My disagreement with the overall thesis should not be interpreted as a feeling that one cannot gain from reading this book. Bottom line, however, I would insist that anyone not already well familiar with Weber be very careful in using Campbell as a person who significantly represents Weber's actual arguments. Much closer to a genuine Neo-Weberian approach to some of the issues briefly mentioned here is work by Randall Collins. See his Weberian Sociology. Also, his The Sociology of Philosophies. After reading most of Weber then read Campbell and judge for yourself whether he accurately represents Weber's complex arguments in this somewhat simplified version of West versus East. The "East" has been at least as much "Westernized" by the global North as the "West" has been "Easternized" by the theologies and ideologies of India and China. The Middle East as the cradle of both "civilizations" could definitely be discussed in more detail as well.
1 of 8 people found the following review helpful. good experience By banANA! Have not read it yet...until the second half of the semester. this book looks rea classy. arrived in great condition.
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