The most common
criticism of the West as a term questions its use to designate a single and
unified power or geopolitical entity. As a term, the West (and its variants
such as Western civilization, Western society, etc.) appeared surprisingly
recent. Inventing the West P.1.
It seems most
comprehensive and productive to think of it as a concept but understood
specifically. Because the West, in all the forms identified in the literature
review, is to be distinguished from the ordinary uses of the west as a
direction and relative location and the poetic imagery that traditionally has
been derived from these uses. What kind of category is the West, and when and
why did it become fundamental for intellectual discourse? Inventing the West P.2.
Therefore, as an
ideal-type construct, the West's concept gathers imaginary geography, a
geopolitical being, a historical destiny, and a commitment to a unique set of
values. Eurocentrism, Afrocentrism, Multiculturalism. Inventing the West P.3.
According to the
premises of conceptual history, older terminology involving the west needs to
be translated rather than be assumed to be equivalent to contemporary
references to the West. At the same time, the concept and the term do not need
to be the same: just as the term can exist without the concept, the concept can
exist without the term. The West might merely be equivalent to the Roman
Occident, to Christendom, and Europe. It might be a double of Indo-European
culture, white civilization, the Western Hemisphere, capitalism, or modernity
itself. The true history of the West as a concept would be; therefore, a
history of all these other concepts, not to mention the whole framework of
historicism in modem thought. Inventing the West P.4.
Through
nineteenth-century Russian debates over that country's relation to Europe, the
various strands of discourse were crystallized, enriched, complicated, and
strengthened, such that the West became a fundamental mode of making sense of
world history and geopolitics in the twentieth century. Inventing the West P.5.
According to the
Slavophile Vision Russia had a civilizing mission. Inventing the West P.6.
By now, the West
was transformed from merely a political-geographic term to a political
and social concept through the theorizing of Russian intellectuals about the
relation of their country to Europe. As a concept, that is, as a mode of generalization
and explanation, the West was used as a counter-ideal or ideal other of Russia.
As such, it mimicked other dichotomies of nineteenth-century thought: between
civilization and culture, the mechanistic and organic, the French and the
German, the traditional and the modern. Inventing the
West P.7.
This mood of cultural
estrangement caused many to look to Russia for an alternative mode of being,
and as a consequence took on the categories of the Russian discourse concerning
the West. While Russian thought was not the sole "cause" of the West,
its tremendous impact on German intellectuals in the first decade of the
twentieth century, as described by Robert Williams and Steven Marks, helps
explain why a multitude of different modes of categorization suddenly
crystallized into the single concept of the West. It also helps to explain why
the concept of the West, no matter what its content, always involves the
question of its end, and why, from the beginning, it has been the source of
negative Occidentalism. As a result, intellectuals in the West have engaged in
a cultural critique of the West as if it names something alien to them, and as
if, in relation to it, they are merely passive observers. The original Russian
use of the concept to make a sharp distinction between the Slavonic world
and the European, and to evaluate that distinction, also accounts for the
general use of the West to delineate and rank cultures. Inventing the West P.8.
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