The End of History and the Last Man is a book of political philosophy by American political scientist Francis Fukuyama which argues that with the ascendancy of Western liberal democracy —which occurred after the Cold War — and the dissolution of the Soviet Union —humanity has reached "not just According to Fukuyama, since the French Revolution , liberal democracy has repeatedly proven to be a fundamentally better system ethically, politically, economically than any of the alternatives. The most basic and prevalent error in discussing Fukuyama's work is to confuse "history" with "events". Some argue [ who? Indeed, Fukuyama has stated:. The End of History was never linked to a specifically American model of social or political organization.
Fukuyama: The End of the End of History
Fukuyama's "End of History"-Thesis - GRIN
Published in National Review Online on December 5, By Stanley Kurtz. Barnett takes note of what Fukuyama has to say about Islam in The End of History , and is impressed by how prophetic Fukuyama seems to be. All this makes Steyn the new anti-Fukuyama. Huntington envisioned relatively stable ongoing conflict between well-established civilizational zones. Steyn is talking about the collapse of the European heart of the West, and even its partial recruitment to the Islamist camp.
End of history: Is Fukuyama right in Turkish thesis?
A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality study guides that feature detailed chapter summaries and analysis of major themes, characters, quotes, and essay topics. Transform this Plot Summary into a Study Guide. This contrasts with the work of other theorists, especially socialists such as Karl Marx, who argued that current democracies would be replaced with socialist states that kept a firmer control over their economy. The End of History and the Last Man starts with a simple thesis.
Bell observed a phenomenon that has since become a condition of social existence on a global scale. The old allegiances of intellectuals to their modes of understanding were loosened gradually and, in the course of the twentieth century gave way to a highly selective, if not eclectic, bag of diverse political and moral convictions and theoretical commitments. Bell in fact points out that for the survival of an ideology, a particular social group needs to identify itself with it; any decline in the status of that group or a transformation of its social role within society inevitably entails the demise of that ideological perspective. Ideas require individuals who formulate, perpetuate and distribute them throughout society through various media.