>> From the Library of Congress in Washington DC. ^M00:00:03 [ Silence ] ^M00:00:22 >> Edward Widmer: Good afternoon all, welcome to LJ-119 into the Kluge Center for a very exciting event today. We're delighted to welcome our friend Doctor José Casanova, who has been with us for much of the last year as a Kluge Chair and the Cultures of the North. And I want to welcome many friends from the Kluge past former fellows, I just met one and friends from Georgetown University. I want to acknowledge James and Constance from the EU delegation to the US, who have been working with us on many programs and ideas and I believe there are friends from the Embassy of Spain here today in addition to being a Kluge Center event. We're delighted to cosponsor today's event with our friends from the European Union and all of the European embassies. May is the European month of culture and this is the fifth year of that program. It is a month-long festival with a succession of cultural events held around Washington including in the embassies, highlighting the diverse cultures of twenty-eight countries in the EU. And today's lecture in addition to being an event of the Kluge Center and the library of Congress is an official event of the EU Month of Culture. Before I get any further, if you are carrying an electronic device, a cell phone, if you'll take a moment to silence your phones, this presentation will be filmed. The Kluge Center brings together scholars and researchers from around the world in a Global network nearly as well articulated as the Jesuit network that we're going to hear about today and they come and do research just down this hallway in their offices and throughout the library in our reading rooms and our rich collections and it's a constant and evolving community and we're delighted to welcome all of you into our community today. Dr. Casanova is one of the world's top scholars in the sociology of religion, he is a professor in the departments of sociology and theology at Georgetown, senior fellow at the Berkeley Center, his work focuses on globalization, religion and secularization. During his time here over the past half a year, he's been working on his manuscript Early Modern Globalization through a Jesuit Prism, which is the title of his talk today. He is published on immense range of articles and for publications and edited books on religion, globalization, migration, religious pluralism, transnational religions and sociological theory. His best-known work, Public Religions in the Modern World came out in 1994, it became a modern classic and been translated into five languages including Arabic and Indonesian. In 2012, he was awarded the Theology Prize from the Salzburg Hochschulwochen in recognition of life-long achievement in the field of theology, and I'll just add as an aside that, José can speak or through to his global topic, he can speak or read French, German, Italian, Polish, Portuguese, Russian and Ukrainian in addition to his native Spanish. While here, he greatly aid added to our sense of collegiality and collaboration, he was a reliable mentor to our younger scholars and a delightful colleague for those of us on the Kluge staff, so it is a real pleasure to see him today, please join me in welcoming Dr. José Casanova. ^M00:04:09 [ Applause ] ^M00:04:17 >> José Casanova: Good afternoon, thank you very much Ed for this kind introduction and I would like first of all express my gratitude, a deep gratitude for this fantastic time I spent here the Kluge Center the last five months for all the help and the company of the entire staff that they've helped me and also I want to specially recognize the nameless staff, that bring the books to our offices, from the first day I felt like a kid in the candy store, you ask for candy and two hours you get served, candy of all shapes, languages, is the only place where you can get precisely books in every language you can possibly know and every other language you don't know. So thank you very much and of course I also want to recognize Emily who has been also helping here and there at the Kluge for actually putting my lecture in PowerPoint, I say extra thank you very much Emily. It's a pleasure to be here and a great honor. This project is a follow-up, basically, three years ago we directed a project on the Jesuit and Globalization it was a collective project, the volume came out at Georgetown University Press and here I'm expanding the framework of the volume into a monographic study. So Early Modern Globalization through a Jesuit Prism. So the first question is why Early Modern Globalization? Because usually we think globalization either began yesterday eighty-nine or something or is simply a continuation of modern Western hegemony, modernization to entire globe. So it was meant Early Modern to challenge precisely our modernist and Eurocentric assumptions that assumed that everything begins with modernity. There was tradition before then there is modernity, and everything happened before is basically irrelevant. And globalization is simply supposed to be simply an expansion of modernization to the globe, by pointing out that there was Early Modern Globalization before modernity, before Western hegemony it means the dynamic of Globalization cannot be understood simply is a continuation of Western modernity. So the question is, Globalization can only be defined in the most abstract in general terms, precisely because if you defined completely, you will define only part of it, a period of it or one which is characterized by economic or by politics or by cultures. So it can only be defined in abstract in general terms is the process through which the world, the entire globe becomes a single place with increasing global connectivity between peoples, societies, and cultures with humanity attaining and increasing global consciousness. Now Globalization proper and that's why Early Modern Globalization begins only once the circumnavigations of the globe in the early modern era after 1492 made possible for the first time both global connectivity and global consciousness. Of course there were connectivity before all of Asia, in Africa had been connected for millennia, certainly for centuries at least the Axial age and the Axial age to a certain extent all the great cultures already anticipated a global consciousness, a global humanity, some kind of ethical universalism or logical universalism. ^M00:08:20:03 But this anticipation only becomes a reality with precisely the global connectivity and the global consciousness made possible by the early modern circumnavigations of the globe. Globalization therefore is a process, a complex process, it cannot be reduced to any single factor, an uneven process namely, it happens differently in different parts of the globe at different rates, at different times affecting differently different peoples, so it's not an even process across the globe, it is the multidimensional process. It can only be defined unlike, neither is world capitalism or world geopolitics or simply a world technology in the sense of mass media and is experienced differently by different people in different places. Therefore, when we use globalization as an independent valuable to explain things, probably we are not doing right. Normally globalization itself, doesn't produce anything, does not cost anything is only a process the condition of conflicts within which all kinds of social historical process takes place. So from these, it's kind of a conceptual framework why globalization, why the Jesuits, is there more interesting questions, why the Jesuits? In the early modern era, they serve as pioneer globalizers in a sense one can say that they were the first organized group in history to think and to act globally. ^M00:10:09 If you can think of any other group that they did before them, please let me know because I have made this claim and nobody has ever challenged this claim. So far no historian has challenged this claim, that indeed, they were the first organized group in history to think and to act globally. Arguably for over two hundred years, from their foundation in 1540 to their papal suppression in 1773, no other group contributed as much to the advancement of global connectivity and global consciousness linking the four quadrants of the world. They serve as primary brokers, in business speak they were not themselves the ones that produced the process, they serve as brokers linking North and South and East and West. And how did they do it? First of all, through their ubiquitous missions, yes, we don't have the map here but just think of the coast of Japan, China going down all the way Southeast Asia, Indonesia to the Mariana Islands and then all the Indian ocean, the coast of India, the coast of Africa and then all the to the Americas. Basically, they had global missions everywhere from North America to South America, throughout Africa, throughout Asia, basically one generation after their foundation, but also through their prodigious, production, and global circulation of annual letters. They were prodigious letter writers, Ignatius himself really was the greatest letter writer of his age, nobody has at least the letter writing of nobody else has survived in so many volumes as Ignatius letters. And he makes sure that his children, his spiritual children also were prodigious letter writers, but they were also besides being private letter writers they were very good in keeping all these documents archiving them and archiving them and then reproducing them, publishing them as public annual letters and edifying mission reports. In addition to that they were scientific and ethnographic describers they were the first to a certain extent ethnographers of the entire globe. They did geographic mapping of most of the areas of the world. They held cartographic exercises all the way from the Philippines to the Amazons, from China to North America, astronomical observations, Clavius the great mathematician, Jesuit mathematician and astronomer who was the teacher of all the first generations of the Collegio Romano. He himself was a great colleague [phonetic] to Galileo, Galileo had him as a greatest astronomer of his time and basically he was the, practically the person was in charge of the reform of the Gregorian calendar, and the Jesuits who went to China and he help precisely do the same kind of vision of the Chinese calendar. So also through the construction of numerous scripts, lexicons and grammars of non-Western languages. Again, whenever they came to a region that had no scripts usually it would be the Jesuit of the development of the scripts for many of the native people. The Vietnamese script used today in Vietnam is the script developed by Alexander de Rhodes think of the Walani language which is a language basically created by the Jesuits out of different dialects but has remained the only language in Latin America which is a spoken not Spanish. So in Paraguay the kind of the successor nation to the Guarani reductions although they least speak Spanish, the majority of the population only speak Guarani so it's the only Latin America nation that was Christianized without being Hispanized through the Jesuits. ^M00:14:23:27 They also served, because they knew so many languages pioneered comparative linguistics to the extent they invented what later would become comparative linguistics the same way that there was the first really comparative ethnographers. In this aspect they serve as pioneer Global cultural brokers, through the translation of classical Greek and Latin texts into non-Western language, Ricci translated Euclidean geometric principles of geometry, would translate aphorisms from Greek and Latin in his great most successful book that he wrote in Chinese on friendship basically from memory was able to reconstruct those aphorisms and became because of that he became a great also Confucian literatus. But also the translation of non-Western classical texts into Latin, Chinese, the classical Confucian Chinese texts were first translated by the Jesuits into Latin by several translations first Ricci and many others. And it was this texts then later was translated into every European language that led to the great interest in Chinese affairs, let's say especially the 18th century the age in which China became the focus of so many interests by philosophers, political theorists, especially throughout the Enlightenment. But recessed Chinese also you have the novella, the first translator of Sanskrit and Tamil languages into Tamil text into Latin. Ippolito Desideri the first translator of Tibetan classical text also. ^M00:16:13:06 In this aspect, they serve as pioneer orientalist, before Orientalism became a discipline in the Western Academy at the end of the 18th century, early 19th century the Jesuits had served for over a century as first Japanalogist, Baliniano [assumed spelling] can said to be the first Western expert on Japan, the first Ricci the sinologists, the noble of the first Sanskrit, this would be the first otologist. But now only that of course in Latin America they were not the pioneers because they came 50 years after already the spiritual conquest of the Americans had taken place, but even there they play a crucial role, will mention Jose Dacosta specially through the production of catechisms, they were no scientist, they were also primarily missionaries. So the most important text they were writing every other language, non-Western language was the catechism, these was the age of course of the Catechisms. Luther's Catechism was the one that really spread the Protestant Reformation throughout Europe and out it came also the Catholic catechisms, the Trent catechism of Trent and the Jesuits would always precisely write catechisms for each culture accommodating precisely these culture. There are simply copies of Trent catechisms, they're catechisms written specifically for that particular culture in every possible vernacular, but also through the global circulation of all kinds of objects, scientific instruments from the telescope, that they brought to China and the quadrant and many other scientific instruments. They also brought of course the science of candle making, they helped to make candles for the Chinese Empire the same way they were making candles and fortifications during the religious worlds for Catholics in Europe. So in these aspect, they were not only missionaries and not only scientists but they were also hard geopolitical realists helping also the kingdoms which they were also serving as scholars. Printing presses, typist script, they brought it of course this is the age also of the printing press and they were able to fuse in Asia, the European printing press and of course, the Chinese script they had already their own printing press for centuries but they were able to precisely use and fuse the two techniques to print in all kinds of ancient languages but also in all kinds of non-Western languages. Botanic plants, medicinal plants, you may have heard of the Jesuit Bark, quinine. Quinine was called the Jesuit Bark because it was they who brought it from Latin America and became of course very important for the tropics everywhere, sacred objects of all kinds that they distributed throughout the globe. If you go to Latin America to museums in sacred objects throughout Latin America without in Mexico or in Peru you will find ivory Jesus, baby Jesus's ivory crosses from Manila made in Manila by Chinese craftsman for the Catholic global markets. In the same way that today's Chinese do Christmas ornaments for the entire world already the Chinese in Manila in Chinatown give Catholic small sculptures for the entire global Catholic market. Icons, paintings, and sculptures these was probably the first age, global age of art in which you have really the first intercultural encounters between Japanese painting and Western painting. ^M00:20:03 They brought of course the techniques of Western painting including obviously [inaudible], the word fails me now, the Western techniques and they brought Japanese and Chinese techniques. They brought the Western painting techniques to the court in Beijing, but also to the [phonetic] but also to eastern Ukraine to the Orthodox regions. Indeed, these people talked of the global Jesuit baroque the kind of the first, again the first global age of architecture you find all over the globe, but also music, drama, and ballet. And music was central, it's important to understand that audiovisual modes of communication was central in the Jesuit, mission in the Jesuit, way of portraying the gospel and educating in the schools, and music, drama, and ballet became central in the education of the Jesuit colleges that we would see in a moment. You may think of French Ballet, having been first invented in the Jesuit college Rule Grande in Paris. It was there where French ballet was born the same way the much of the Italian opera to precisely was appropriated by Jesuits, the Jesuit drama and then was globalized in Jesuit colleges all over the world. You will have basically presentations very close to Italian opera, in Goa, in Macaw, in Lima, in Cuzco, and so on. So what explains their success as pioneer globalizers, a combination of external opportunity structures and internal institutional and organizational advantages. Let's look first at three main external opportunities structures; First, the Iberian Colonial Expansion, this was what made them global missionaries, they were carried by Portuguese and Spanish colonial ships. The Portuguese Padroado, the Padroado was the system whereby the Catholic king of Portugal became the patron of the Catholic missions throughout his empire in exchange for obviously sponsoring the missions financially but of course missions helping construct the Portuguese Empire. ^M00:22:34:27 The same happened with the Padroato Real of the Spanish Empire. So it was these two the Padroado Portuguese and the Spanish Padroato did together, because the Portuguese control;ed the east indies through circumnavigating Africa and all the way to India, Goa, Macaw, Melaka. In the Spanish controlled the Americas all the way to the Philippines. So there were two global routes; one the Portuguese controlled circumnavigating in Africa, the Spanish controlled the route from Manila to Acapulco through Mexico City through Veracruz, Havana, and from Havana to the Spain. And then so these circumnavigations were made possible by these precisely the joining the Spanish and the Portuguese Empires and very frequently, when letters went from Rome to China or a letter from China to Rome they would be sending precisely in several copies via the two different routes to make sure that at least one of them will reach there. So you have basically every letter from Rome will go one circumnavigating Africa by the Portuguese, the other through the Americans to the new world to Manila from there through Japan and to China etc. Manila at a time was not the periphery off, it was really the center of kind of network of communication between China and Europe through the new world. It is a fantastic book of poems by Bernardo de Balbuena 1605 in Mexico City, la Grandesa Mexicana is a poem to how Mexico City is the center of the globe, every idea, every product, every commodity, and human shows basically the Mongol Empire, the Persian empire, the Chinese Empire, Japan, the Ottoman Empire and products from all of these parts of the globe all come through Mexico City. So again, Mexico City was not a periphery of these global where in fact there was no communication between Mexico City and China and there was between Mexico City let's say in northern Europe at the time let's say would later would become of course the main carriers of globalization. So the Manila Ga Lyon was would make possible the linking of east and west through the Americas because it was these new world that make inter-global, there had been of course a lot of connectivity in Euro or Afro Eurasia connecting China, connecting what had been Chinese civilization, Indian civilization and Islam. Up to the 15th century Islam had been the carrier that kind of they one linking Asia, Africa and Europe, it was now the emergence of the new world in the linking all of these parts of the globe that of course made this possible. So the Jesuits were carried to their missions by Portuguese and Spanish colonial ships. The great Jesuit missionary of Brazil, Antonio Vieira, put it much more succinctly in his Historia do Futuro, think of the title for the book, Historia do Futuro and he was of course a visionary. He was an apocalyptic thinker and thinking how the world is going to develop and I quote "if there were not merchants who go to seek for earthly treasures in the east and the west indies who would transport [inaudible] the preachers who take heavenly treasures, the preachers take the gospel and the merchants take the preachers". ^M00:26:27:15 But what was interesting is that the Jesuit preachers went beyond the limits of the Portuguese and the Spanish Empires, to places in India, the Malawan [assumed spelling], and in Japan to Kyoto, in China to Beijing, in Tibet where neither western merchants nor colonialists had access. So it is not proper to simply limit the Jesuit globalization to simply be carried by let's say global capitalism, because precisely where capitalism could not enter, they were able to start precisely these intercultural encounters and even within the Western Colonial empires of the new world in the Americas, in new France, in new Spain, in the veranato of Peru. Jesuit established missions in the outskirts in different tiers of the empires where European colonies did not settle, think of, of course of the most famous Walani reductions in Paraguay but also the missions to the Mapuche Indians in Chile, the missions to the Indians in Baha California, of course the missions to the north American Indians all the way from the Iowa to Milwaukee down the Mississippi to Louisiana. So the second external, this was the golden age of Global Catholic missions. Jesuits were neither the only nor the first Global Catholic missionaries, they follow in the steps of other Catholic religious' orders, Franciscans, Dominicans, Augustinians and others who preceded them in the great global Catholic missions of the 16th centuries. So I've already mentioned to the Americans they came late, to Spanish America they already reach in the 1570s almost 70 years after, or at least 50 years after the spiritual conquest of the Americas has already taken place and the same goes for the Philippines, the same goes for Goa, the same goes for Macaw, but it is precisely what made them unique. In this aspect, it was part of this larger Global Catholic missions, this was the age in which Catholicism became the first global world religion and these we have to keep in mind 250 years before the beginning of any continuous Protestant missions, I mean the Protestant missions only begins in earnest at the end of the 18th century and well before John Wesley's famous expression "I see the world as my parents." ^M00:29:16:21 You have Jerome Nadals, Jerome Nadal was a very important for the most after Ignatius to the person that was most influential in shaping the First generation of Jesuits. He was probably the only person who met personally the first 1000 Jesuits at the death of Ignatius, he visited every Jesuit providence, every Jesuit college, every Jesuit house especially bringing the last of the constitution. In this aspect he contributed more than anybody else to what could be called the Jesuit esprit de corps and he, calling the famous the slogan, the world is our home "Tutus mundus fit habitatio est." ^M00:30:00 But here is the once our home in the context where he describes we Jesuits have three houses, the house of the novices, the houses of the professors, the colleges and then we have our fourth home, our real world and it is this notion that the whole world, the globe is our home is what precisely is what make them into Globalizers. Other Catholic orders had missions, the Dominicans had missions, the Franciscans, but the whole order was not defined as the mission of the order. The Jesuits were born as a missionary order, the specific ministry of the Jesuits was to be sent to missions upon entering the Society of Jesus members took an oath to be ready to be sent ad missionaries to any part of the world where they could help souls particularly in the so-called New Indies. In this aspect, global mobility was culturally encoded into the DNA of the Jesuit order from its very inception. Two of the most controversial organizational aspects of the new order; their abandonment of the traditional monastic wire and the other religious orders did not like the fact that they have broken with these and not with neither the Curia in Rome or that they were not heavily monastic communities, they didn't dress in any specific monastic habit but they could wear any habit anywhere where they were. So these first and the second therefore, their fourth specific vow of obedience to the universal Bishop of Rome, precisely because he has the jurisdiction to send them as missionaries universally everywhere. So these two had their origin precisely in these intentional disposition to global mobility. Finally, the third external structure which also has been there 50 years before at least before the Jesuits emerged, the culture of Christian Renaissance humanism, Ignatius has stayed in the montego [assumed spelling] of college in Paris in the same college where Erasmus first and later Calvin had to stay and of course Erasmus was the great Christians Renaissance humanist of the time but also all of the universities of the time where permeated by this culture of Christian Renaissance humanism that then the Jesuits incorporated into their colleges and of course they were born as a missionary order, they became more famous as educators, as teachers, as the first professional school masters. In this aspect they were the first Catholic teaching order or very other religious male and female order just follow the Jesuit as being a teaching order by the first Catholic teaching order were the Jesuits. In this aspect, they were also the first transnational professional organization of school masters in a sense they invented the profession. Teaching was not originally envisioned as a particular Jesuit ministry when they were founded in 1540, they have no intention of establishing any school although they know the founders had degrees from University of Paris, but establishment of the first Jesuit school in Mussina Sicily in 1548 was to have dramatic repercussions in the structure and the development of the order. The great historians, Jesuit historians John Ahmadi [phonetics] called it the second foundation, it radically transformed the order that only missionaries under move now they become sedentary teachers in places. And it is out of this tension or this combination of mission and college that the Jesuits as a unique organization would be safe. And of course the dramatic growth of the society also accompanied the growth of Jesuit colleges, it was through Jesuit colleges that, the Jesuit order group and the growth allowed for more colleges everywhere. Look at these figures, 1533 when they had the oath in Mont Mart, in Paris the seven companions, there were seven of them, when the order was established in 1540 there were ten founding members in Rome at the death of Ignatius, sixteen years later. Later in 1556 already over 1000 members and 46 colleges, 20 years later, 25 year later multiplication of members by five or 5000 members, colleges like three over 144 colleges, 50 years later again multiplication by three from 5000 to 15,000 and colleges by three 444 colleges by 1749 on the eve of their expulsion from Portugal when it started there over 2000 members and over 800 colleges throughout Europe, the Americas and Asia. ^M00:35:43:09 Most of them were in Europe but they were several dozen College's throughout the Americas and more than a dozen colleges throughout Asia. What was uniquely distinctive of the Jesuit college because at that time there were Protestants of developing colleges in the Protestant territories. What was unique precisely its global orientation which Stephen Harris the historian of science was called the Jesuit geography of knowledge. An instruction from Ignatius, he would tell his missionaries that he himself sent to send all kinds of novel information because there's a lot of curiosity in Europe and, you know, if can be edifying this curiosity can lead to edifying purposes as well. But of course the interesting things that he was able to send that only a few week religious information or even merchant of course and send also intelligence information on business or on geology, excuse me, on geopolitics. But the Jesuits precisely because of the training they had as if you wish scholars as Renaissance humanists they were ready to send data of natural historical geography, demographic, ethnography, linguistic, artistic, all of these data send from the missions from all over the world into the colleges in Europe was processed there is the scientific information and was sent back to all the colleges, the Jesuit colleges reaching the missions. And it is these back and forth between missions and colleges between missions in the Americas and missions in Asia, between colleges in Europe and colleges in the Americas and and Goa and in Macaw that is precisely turned the Jesuits into pioneer globalizers. So it was these virtuous feedback of Jesuit knowledge production between the global network of Jesuit missions and the global network of Jesuit colleges what made the Jesuits into pioneer globalizers. ^M00:38:03:12 Again, there are so many other things Jesuits were not so much originators as effective global carriers of a wider culture of peace and universal humanism that emerged out of the fusion of Aristotalian Thomaism scholasticism and Renaissance humanism. The scholasticism of the universities, the humanism of the Italian colleges they were fused together in the Jesuit college that had both this humanists and the scientific scholarly form, and then crystallize in the school of Salamanca first Francisco de Victoria was of course a Dominican so was Macuricano but then [phonetic] who was the first Jesuit University where much of this knowledge in which they used [phonetic] would be developed further by Suarez and the others. So in this aspect through the prism of globalization one can view the Society of Jesuit is the particular crystallization or the world historical conjuncture or three interrelated processes the [inaudible] expansion, the early modern Catholic revival, and the culture of Christian Renaissance humanism. But of course those were external opportunity structures and they were available to many other groups, other groups do not take advantage of these structures to turn into pioneer globalizers so you have to find out what was the in the internal structures of the Jesuit that allowed to play this role. And one could argue that it was their peculiar character is an inner worldly activities and highly mobile transnational religious order that occupied an interstitial role between Imperial Catholic powers and the papacy, and in particular three peculiar Jesuit institutional characteristics, Ignatius spirituality, this is crucial for the formation of the Jesuit as a person as itself. ^M00:40:08 The peculiar combination of an ethic of critical self examination discernment personal self abnegation and control dedication to the service of others and to the common good. Again, is the first religious order, that has written into its constitutions, had not only for the greater glory of God, but for the common good, and the colleges were not only to used to convert or facilitize for the common good, the common good became then a universal mission with clear distinctions between the religious and the profane. An openness to the world seeking God in all things, all of it grounded in the spiritual exercises of Ignatius these were the paradigmatic Jesuit manual and technic of the self. In the aspect from the beginning until now every Jesuit is a spiritual child of Ignatius. Basically reproducing internally within itself the same process of transformation that Ignatius found in these spiritual exercises. So what he produced is an organization of self-directed and relatively autonomous individuals that could be expected to be sent to any part of the world where they were expected to reproduce faithfully the peculiar Jesuit way of proceeding. It was obedience at long distance, a lot of Inc. has been written about Paridi Akadaba [assumed spellings] the fact that they're supposed to obey as their Ultimatons [assumed spelling]. But the fact is that when Ricci got to China he was alone there and he had to make decisions what is the Jesuit way of proceeding, how do I proceed as a Jesuit and of course any question he sent to Rome took two years to get there and the answer will another two years. So in the meantime he had to find what is the Jesuit way of proceeding is, and of course it is the famous method of accommodation that you would say they start to build into the spiritual exercises. ^M00:42:13:03 Because spiritual exercises from the very beginning are written as a manual for the person that keeps the spiritual exercises and asking the person to accommodate the exercises to the specific spiritual needs and characteristics of the person taking the exercises. So again, the very method of the spiritual exercises is one of accommodation to the spiritual particularity of the individual. The same goes, Ignatius would send very specific instructions when you go there do that and do that and do that, but after all once you get there, you know best how to proceed our way. And this is in every letter at the end after giving very precise directions but ultimately, you will know best, you will have to use your own judgment. Is this precisely unique form of organizational structure and this is the second one, is a hierarchy centralized organization with a highly flexible managerial style and a global system of communication. So it's a novel and typically modern organization system or structure, hierarchic and centralized spelled out in minute details in the first written Constitution before any state constitution, the Jesuit wrote a Constitution that later became modern you could say for a lot of state constitutions at least in the written form of the structure. But accompanied by a highly fixable mobile and pragmatic managerial style that could accommodate the most diverse and unexpected local circumstances. In these pragmatic monetary style was facilitated by highly developed and efficient global system of communications linking all the Jesuit centers with one another including all the regional and global peripheries to the Jesuit provinces and the Roman Curia through the system of letter writing that was communication of every Jesuit to is superior who wrote to his superior who wrote and so on and so on and communication is not only vertically but also horizontally across the global networks, and finally it is global reach as a transnational and papal order. ^M00:44:36:27 It is the autonomous structure they were able to develop, is a papal order that claimed to have universal jurisdiction anywhere but at the same time was sponsored by different Catholic kings. So they were protected by the Spanish king but wasn't comfortable with the Portuguese king who was protecting the Jesuits and the French king but precisely because they were subject to so many different jurisdictions they were to certain extent you could say subject to none. And is autonomy that allowed them to develop this you could say peculiar or project of globalization that eventually would actually clash with what would become later the hegemonic projects of globalization of Western centric hegemony in the 19th century. But at least for two centuries they developed a global organization that can be said to be the first global NGO, the first global non-governmental organization before the consolidation of the modern Westphalian system of nation states. This was the source of their autonomy, the unique project of globalization, we would take us much longer to try to spill out how this project of globalization was different from the ones that eventually triumphed, but it was clearly this conflict between the Jesuit project and the other parts of globalization which eventually would triumph in the 18th and the 19th centuries that led to their suppression, to their expulsion from every country whether they had been famous and successful. Again, we don't have time here to follow the process of expulsion first from Japan and then from China, then from Portugal, then from France, then from the Spain to the final suppression by the Pope in 1773, but it is by precisely reconstructing in the book I'm writing now by reconstructing these expulsions and suppressions that one can find what were the conflicts between the Jesuit project of globalization and the other emerging interest. So with these let me ask, I'm already taking too long, briefly globalization through a Jesuit Prism. It was the intercostal encounters and the Jesuit method of accommodation, that defines precisely these particular form of globalization. This was an era before Western hegemony, when this was not a world system those were connected, interconnected histories nobody can write the history of the globe in the 16 or the 17th century because it has no center, they are connected history but they are multiple histories. Western powers could not subjugate the Mogul empire, the Chinese Empire, Japan, the Ottoman Empire, the Persian Empire, so there was no western hegemony in this. Tn which the Jesuit precisely Served ts brokers connecting these different parts of the world together. They themselves have not project of hegemony, it was more a project of intercultural encounters, but it is important to look at this model because it fosters a revisionist perspective that perceives globalization that triumphed, the modern globalization from 1979, 1789 to 1989 as a particular phase of global history. The one with the Western hegemony and is being succeeded today by a third novel form of globalization we are entering, [inaudible] which shape is going to take after Western hegemony. And the idea is we need to free ourselves from the Eurocentric, Western centric, conceptual of globalization to be open to the new postmodern, post Western globalization that is emerging today. Valignano was the first one who gave a kind of expression to this myth of accommodation. His famous saying, "our task is not to Portugalize the Chinese but to make Christianity Chinese." Again I don't have the time to here to go into detail but we must see that Jesuits as Renaissance humanists that have made Saints of the pagan philosophers, Saint Cicero, Saint Cenica, Saint Shocatis and that come to these other cultures and can make Saint Confucius because what Ricci found out is that actually, and this was his point, Chinese culture, without revelation has reached a level of natural law ethics in the conception of the cosmos of the universe which is basically almost in perfect tune with the bio-revelation. So they came the closest, much closer than the pagan philosophers we've made sense. ^M00:50:01 So much more we could made Confii into Saint Confucius, Confucius of course is a name invented by Richie but is the way we know Confucianism everywhere but it was and invention, it was a manufacturing of Richie there is a huge book manufacturing Confucianism, how Richie basically came to his interpretation of Confucianism trying to convince [foreign language] that their own interpretation was wrong, my interpretation of Confucianism is the one really close to [foreign language] and you should follow it. We can argue about which interpretation was better or closer to the origins, the point is that there is a certainly willingness to argue, they call themselves apostle to the Gentiles, they same as Paul. ^M00:50:58:15 It is not by chance that every Jesuit college in Goa, in Macaw, in Japan, in Cuzco, in Lima, are called San Pablo, St. Paul, because they saw themselves as following doing for the new globe for the new world what San Paul did for the Gentiles and San Paul could go to the europagos [assumed spelling] in the Athens and talk of the unknown god. This with Ricci was doing in China and is what the Jesuits were doing in India, and in Tibet, and the idea was if Christianity was originally Hebrew or Aramaic, Jews, had to become Hellenic and had to become Latin in two different forms, Hellenic Greek Christianity and Latin Christianity. There is room for Japanese Christianity, Chinese Christianity Indian Christianity and Christianity can't become a universal religion truly, if it becomes enculturated, incarnated in every particular culture. It is this separation between this conception of universal religion that has no culture, plural religion and particular cultural and of course any sociology this is the key distinction between religion and culture of the division of religious studies in sociology and anthropology of religions how these differences of religion and culture took place. Well it took place first in China when Mathew Ricci decided which part of Chinese culture where see customs therefore not idolatrous rights and as such would become Christianized. So the need to differentiate which part of culture is just culture and which part of culture is religion that leads precisely to this differentiation. What happens was that differentiation with the Jesuits in China made brought to Europe and there Voltaire, Lignus and the others said fine you say the Chinese culture is almost ready before revelation. We don't need revelation gives us Chinese culture without revelation, so the project of the enlightenment is to appropriate Chinese culture to precisely bring enlightenment to Europe getting rid of revelation. But this Conflict of formation called the Chinese rights eventually the conflict led to secularization of culturing to that this Christianization of culture in Europe, but basically the first step is first the separation of cultural rights which are purely cultural and those which are the religion therefore idolatrous and therefore cannot be. And this was with the whole Malava rights and Chinese rights was all about and of course it led to a big conflict between the pope and the Chinese Emperor, between the French King and all the religious that Jesuit eventually bringing to an end the Jesuit as an order. But it is these controversial formula of Jesuit cultural accommodation maybe let me answer these, let's go back. So cultural accommodation we must again because sometimes it is that all the scanning Jesuit look, they were proselytizing that's why they invented this method, no. The method was not invented by Europeans, the method was pushed by the locals after the European missionaries, it was the Japanese [phonetic] look, you cannot try to Portugalize us, if you want to succeed here, if you want to have a serious encounter with us, you have to dress like us, wash yourself like us, eat like us, become Japanese. And Ricci who came to China as a Buddhist monk was told by his friends, no abandoned this habit and adduct the Confucian habit, so it was these, it was always the locals that told the Jesuits, so accommodation was not in kind of an intellectual strategy developed by the Jesuits, it was a practice that emerged out of the intercultural encounter itself. ^M00:54:56:00 And this is the famous in controversial form of accommodation but the Ricci to avoid the habitus of Confucian literatus, in china [inaudible] in India Jesuit introduction to Paraguay to avoid [phonetic]. But also the least commendable accommodating habitus of a slave owner in the Jesuit slave plantation in Maryland. ^M00:55:20:27 In Maryland they have largest of [inaudible] plantation which financed my university Georgetown college you know all the controversy in the last two years about slavery and Georgetown how even when they saw the slaves they [phonetic] and emancipated the slaves but actually sold them to finance precisely Georgetown University in Brazil. ^M00:55:45:12 And of course then this brings the question of what is cultural that should be incorporated into universal humanity, human rights and which parts of culture perhaps is incompatible with the sacred unity of the human person and therefore needs to be left behind. We have these discussions today about how universal are our human rights, how much we should simply accommodate genital cutting in Africa because it's an old cultural custom of Africa, so which part of culture are to become universalizable as part of humanity in which [inaudible] in conflict with, what we would call today human rights. So it was a differentiation of two universal religions in particular cultures, first introduced by the Jesuits as well as they became civilization idolatry by the law the various accommodating syntheses or supposedly global universalism and local cultural particularism. This is the key to the Jesuit formula of localization, a formula which was very much attacked by everybody in the Rome, in Paris and by Jesuits themselves. Let me and simply give you an illustration of the intercultural encounter the Jesuit perhaps the pragmatic one by looking at the map, it is a map, the majority will map the copy of which one of them is here at the library of Congress, as you can see there are six prints whatever you call them in Chinese. And what is interesting of this map is, it is neither Sinocentric nor Eurocentric, so this map maybe together between the European and Chinese and somehow what came of it is that neither China is the center of the world as they were convinced that they were nor Europe was the center of the world. Europeans were convinced they were so the center of the world dividing east and west is somewhere West of Japan going down the Pacific Islands you will not discover yet Australia Oceania because they hadn't been discovered and the east is the west, the Americas are at the east and all of the old world. So the new world is the east, the new world is the west and this sense it centers both Eurocentrism and Cino-centuries and it avoided, it is a map that fuses the west and cartographic techniques and Chinese cartographic techniques, you cannot read it there, but the map is full of text, the Chinese maps have a lot of text telling you about each region of the world, how, so you have again, I cannot read it but I was a fantastic exceeding the reaching Institute in China and the Asian society in San Francisco. In San Francisco and there was the translation of all this text, if anything this is the map that the Chinese adapted, is the map that gave them the vision on the world of the new world before the world they new and for 200 years, for 300 years these can map itself we have done revision later but it is not another Jesuit with update this map. But basically this map will serve as the map for China, Korea and Japan until the end, until the middle of the 19th century, this was the map of the world the Chinese, Koreans and Japanese used as precisely world maps and of course it happen that Matthew Ricci had to come up with Chinese names for every European city. So most of the names the Chinese used today for European cities are basically names that Matthew Ricci invented to such an extent, right, phonetically help to transliterate let's say European cities into Chinese characters, but it is not only that really, it was a world of communication, collaboration between several Chinese and Matteo Ricci. ^M01:00:05 So it was not Matteo Ricci bringing Western science to the Chinese, it was these precise encounter and he was characteristic of also of his books and friends which I have already mentioned the aphorisms which was the way in which, again from memory I'm sure your familiar with the classic by Spence the memory palace of Matteo Ricci and of course in the consulate of the Chinese in which memorizing it's extremely highly regarded, he almost everybody was all by the ability of Matteo Ricci in these they could have as [phonetic] where basically read them and take in Chinese and he would be able to basically read it back from the last character to the first character. But it was the kind of in this catechism, the way he basically integrates kind of Confucian cosmology and vision of the world and the Chinese and the in the Western cosmologist that comes up of creationism. But the same way we could say of many others: Jose Dacosta in the Americas, he's the author of the catechism of Lima but for being the catechism of Lima was written in Latin and translated simultaneous to Spanish, Guarani, excuse me [phonetic], [phonetic], because he said to become Christians the natives of southern America don't need to become to be Hispanized, his notion to become Christian need to be Hispanized therefore they need to Europeanized. You have to Christianize or or you have to Guaranize Christianity and this is what I mentioned before of the Walanise, anyhow the Jesuits served as pioneer interlocutors in the religious, cultural, scientific, and artistic encounters between East and West, and between the old, the new worlds in the early modern global era, and as we are entering the multipolar, the decenter world in which we have to become again able to enter a communication with other forms of thinking, which are forms of considering the human person with other models of democracy with other models of organization of the common good and the good life. I think that the lessons of the Jesuit in the early modernity are still there but they find solutions but we don't have solutions our self either. What is still struggling within the same conflict within universality and particularity between globality and locality, the day we struggle with and so is not that they, that have given us the modern and how to become global today but at least it helps us to perhaps de-center our own Western-centric modern conception of where the globe is going to look in 50 years from now. Thank you very much. ^M01:02:54 [ Applause ] ^M01:03:10 [ Inaudible Speaker ] ^M01:03:16 [ Background Noise ] ^M01:03:23 It is too much overwhelming, I'm sorry. >> Edward Widmer: The love of Jesuit here, maybe the Jesuits may have some questions, some objections. >> Well, thank you very much, say for this fascinating lecture. Many, many questions but one that stands out is contemporary discussions of globalization there is often a focus on the tendency of globalization to flatten, standardize, homogenize the cultures of the world and I was strut in listening to your lecture about this early modern instantiation of globalization that, there is going to be a tension still between the reproduction as you put it of Jesuit institutions and isomorphic reproduction which implies you notice this kind of replication of the same structure globally and similarly also the replication of the Jesuit way of proceeding, and on the other hand the kind of relativism, syncretism, accommodation of other cultures, languages etc. into the very fold of Christianity and I'm wondering if you could speak more to that tension. I mean isn't there still a standardization at work perhaps in this process, I would be very curious to hear all about. >> Jose Casanova: There is always of course, I use the college and isomorphic because you may be familiar at this time for the school of globalization. This is about quality that basically ask itself within that the nation's history is of forms but the fact that these forms are re-created everywhere throughout the world isomorphic is and indication that each nation is study simply basically a receiver of the world politic which is above all of us and the argument I'm making is for this world politic to emerge, these world of society somebody has to contribute and one of the primary, of the most important institutions has been reproduced isomorphic clean around the world is of course the University and the college and they worry to pick somebody who is able to take these institutional form and make it their own and then reproduce it isomorphically. And in this aspect there are elements already of these the standardization there, but I'm more interesting when the others were trying to standardized by entering through the dialogue and [phonetic] these were of course what they were accused of I mean if you read Pascal, Pascal the [phonetic] letters he just making fun of these Jesuits have no principles, they're simply are willing to accommodate anything for whatever. And so the notion of that they been actually moral relativists with no principle, well of course we would call them today moral contextualists, they realize it was principles have to be apply accommodated in each particular context in its own way and the same goes with in other the [phonetic] of course the French Catholic [phonetic] were the most, the first and some of the most radical critics of the Jesuits and a friend of Pascal [phonetic] in his famous Catechism de Jesuit, basically calls them hermaphrodite religious order. Hermaphrodite because they are neither religious nor secular, it is the first definition of [phonetic] they simply don't accept these differentiations between the religion and the secular. They are scientists, and they are cartographers, and they are musicians, and they construct canons, and anything they want to be basically find God in all things, right. It is these which of course made them in the one other hand pioneers because they are out of this impulse, they are the proto scientist, the proto astronomers, the proto everything but later modern science would take over and then would develop these in a most standardized form that imposes the Western form of logic and of Western metaphysical conceptions, which today we are in the process of. Again in a sense being challenged in someplace, we have no idea how let's say once India and China emerge truly as a global powers, they may challenge our own conceptions, anthropology or the conception of the south, the wheel, you know, transmigration of source, I mean they are [phonetic] they had in India and in China in the 17th century with Buddhists, with Hindus about transmigration of souls of the south of the free will and basically those are issues that any contemporary global philosophy will have to take into account that we cannot simply dictate Western considers of the, anthropologically concepts of the South, considers of the will cannot be simply globalized in a homogenizing form, but we have to adapt other cultures. So in this aspect, I think there are issues that certainly if we are to multiculturalism in the high level of integration of world views from other civilizations. If you are going to think of it global let's say [foreign language] liberal arts humanities education which incorporates not only Western Classics but all the classics of humanity and experience of all human cultures, then obviously it cannot be a standardized method, it has to be one which integrates through dialogue, very different currents into perhaps not a fully synthetic maybe [phonetic] but nonetheless while using corporates all these visions of humanity. Yes >> Edward Widmer: It's a century time for the reception I have a question it's a very long question. So I think I might ask my question privately, but does anyone have a brief question for José? I'm sure that, we can all ask at the reception. So on that note why don't we conclude the question and answer and go to the reception. Thank you, thank you Jose for a wonderful talk. >> Jose Casanova: Thank you so much >> This has been a presentation of the Library of Congress. Visit us @LOC.gov. ^E01:09:43