100 books like The Clash of Civilizations and the Remaking of World Order

Friedman, a longtime New York Times foreign affairs columnist, was one of the first to show me what I should love and hate about globalization, circa 1999, at the peak of Western support for neoliberal globalization.

Although his gee-whiz, gung-ho enthusiasm for the world of the Lexus (high-tech globalization with global supply chains and integrated financial markets) sometimes wears thin, he also covers the problems caused by globalization. He even appeals to the need for the “olive trees” of community, family, and religion to make globalization ethical.

Even when the breezy tone annoys me, this book is still my go-to guide for mapping the effects of globalization on business, economics, politics, culture, and the environment.

Hamid’s prose is sparkling, reflecting his experience of globalization, as a Princeton-trained native of Pakistan who lives in Lahore, New York, and London.

Framed as a self-help book and narrated in twelve short chapters with self-help titles like “work for yourself,” this novel follows the life story of one man in a country that sounds a lot like Pakistan, as he moves from the village to the city and tries to make it in business.

I loved Hamid’s vivid portrait of challenging daily living conditions in a developing country, including unclean water, stifling rural life, urban overcrowding, and corrupt bureaucrats. While reading, I felt like I was living in Lahore, rooting for a Pakistani friend to succeed.

Is the self-help advice ironic or earnest? The reader will have to judge. 

Professor Peters was my first and foremost guide when it came to framing the ethics of globalization from within my own religious perspective.

She helped all of us later writers by mapping the academic terrain, describing two dominant theories of globalization and two resistance theories. The two dominant theories are neoliberalism (as exemplified by Thomas Friedman) and reformist social development (as exemplified by John Maynard Keynes), while the two resistance theories stem from ecological and postcolonial perspectives.

She evaluates all four theories according to how they contribute (or don’t) to human flourishing. While I don’t always agree with her conclusions, she is asking the right questions and applying them to the most important perspectives on globalization.

Full disclosure: I spent two weeks studying with Professor Volf in a summer seminar on Faith and Globalization in 2010, which occurred after the publication of my book.

Along with Tony Blair, he taught a similar undergraduate seminar between 2008 and 2011 at Yale University, which became the basis for Flourishing. I admire Volf’s boldness in summarizing the vast debates between major world religions concisely here. But, characteristically, he defines his terms precisely and defends his thesis clearly.

Although he identifies with the Christian tradition, he is eager to foster an inclusive dialogue between that tradition and others. His consistently evenhanded tone models the very kind of dialogue our world needs if we are to begin making peace.

I highly appreciate this book. Based on meticulous historical research, it has contributed to rethinking and reappraising the long widely disqualified League of Nations.

The failure of the League of Nations’ peace project had been sealed at the Lausanne Conference a hundred years ago, and the League’s Covenant did no longer figure in the Lausanne Treaty. But the need of a convincing global and democratic peace project is today no less topical than it was after the Great War, before the rise of the Nazis.

This book is another example of the way that shifting our gaze to empires instead of states provides a radically different perspective. 

In this book Jason Sharman takes on the Military Revolution Thesis, an approach to state formation in Europe which hives it off from its deeply imperial context and argues that the modern state is the product of a series of ‘rational’ decisions made through war. 

Instead, what Sharman shows is that war making in Early modern Europe was just as external as it was internal and that Europeans had to contend with powers to their east and south that were far more powerful militarily and economically. 

The disciplines of political science and international relations tend to treat the formation of the modern state system as if the rest of the world was incidental, irrelevant, or non-existent. 

This is another entry in a new genre of historical writing that… show more.

This book is part of a new genre of global history and provides enough of a historical sweep to acquaint the non-historian with a view that is not dominated by the nation state as its unit of analysis and Europe as the apex of world historical change. 

It’s an accessible work that fills in a lot of gaps in world historical knowledge that often exist because our myths of historical change (like modernization or development) keep us focused on ‘the west’ and ‘the state’.

From my point of view, it’s no longer politically acceptable to be ignorant of history in India, Africa, or the Middle East, by way of example, before European colonization. Viewed through the lens of empire, world history looks very different, and this book shows how doing so is a myth-busting exercise.

This is another engaging and accessible contribution to global history and comparative work on empires.

This book is great because of its focus on a few important case studies and because Kumar makes the excellent point that if you focus exclusively on the modern contemporary territorial configuration of Russia, Britain, or the US, you will miss the long patterns of imperial expansion out of which the modern core is a consolidation. 

This raises the possibility of a revision of the epitaph above to read: empires make states, and states make empires. Of particular value is Kumar’s focus on the politics of governing different peoples differently particularly when imperial expansion incorporates different faith communities as happened in the Russian case. 

This is yet another book that demonstrates how much more sense can be made of global politics when viewed through the lens of empire.

I love how Dipesh’s book shows a historian at the height of his powers explaining how history has become geological. Decades ago, Chakrabarty began as someone arguing for a history that made Europe “provincial”. Now he argues that all human history is relative to planetary time. His writing is infused with humanism and is up to date on Earth System Science.

It’s a little weird that this book should find a place on my list. It’s a book about how society has become resistant to anything that is difficult and painful and the kinds of people that we have become as a result. But mathematics is difficult! To understand mathematics you have to think hard, sometimes for a long time. Moreover understanding something hard is discontinuous, it requires a leap to a new way of thinking. You have to start with a problem and this problem might be an ambiguity or a contradiction. A is true and B is true but A and B seem to contradict one another. When you sort out this problem you will have learned something.

The moral here is to embrace things that are difficult if you want to learn significant new things. “No pain, no gain.” You don’t have to worry about some super AI… show more.