Contemporary society is rooted in the idea of the nation state, both as a geographical institution and as a symbol. This idea, however, is not unique to the modern world. Rather, it is one that dates back to the very beginning of human existence and spans the historical timeline, from the earliest civilizations to that of the present day. Over time, these civilizations have developed and transformed, altering the physical make up of the globe and thereby influencing the interactions of individuals and structure of society.
[...] Smith, however, maintains that political fragmentation played a crucial role as well National demographics and class systems were changing as more and more groups vied for attention and influence while larger numbers of people participated in the political process Thus, in Smith's view, imperialism in the 1870s was unveiled at least partially a means of overcoming the political fragmentation that was perceived as a threat to orderly government and social peace” Governments sought to divert attention to homegrown issues by arguing that colonies would ultimately benefit workers as an outlet for jobs and resources, raising the standard of living What ultimately made imperialism possible was a combination of not only motivation, but innovation, as centralization and unity allowed for greater European industrialization, introducing new technological and military concepts unprecedented up to that period. [...]
[...] This has grown to be the “white man's burden,” educating presumably non-educated peoples in the ways of freedom and elections, instituting a progressive lifestyle based on equality of gender and financial opportunity. The lasting impact of Kipling's poem is that it is the duty of those superior to act in such a way, yet these actions have been limited to countries of economic opportunity, and perhaps that was Kipling's point. While the United States and its Western allies may, as the most powerful and ostensibly progressive nations, have a moral obligation to expose the uninformed to the seemingly better way of life, that obligation may only apply to places of personal interest and gain. [...]
[...] Behind the economic motivation rested an ideological impetus as well: social Darwinism, a theory, as defined by Marius Turda, a Marie Curie Fellow at Oxford University, founded in the “competitive struggle between individuals, tribes, nations and races the main instrument of progress in social evolution” [19]. The guiding forces behind Europe's acceptance of Social Darwinism is rooted in political organization, in that, as Turda suggests, “racial thinking, Social Darwinism, and nationalism are part of the same historical framework”[20]. Thus, inherent in European perceptions of national identity lies the inevitable attitudes of racial superiority. [...]
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