Thematische Bibliographien / EAST-WEST DIALOGUE / Zeitschriftenartikel
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Zeitschriftenartikel zum Thema „EAST-WEST DIALOGUE“

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Veröffentlicht am 18. Mai 2024

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1

Hunn, Richard. „Problem of East-West Dialogue“. Buddhist Studies Review 9, Nr. 1 (21.05.1992): 65–75. http://dx.doi.org/10.1558/bsrv.v9i1.15313.

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2

Kolb, David. „Heidegger on East-West Dialogue“. American Catholic Philosophical Quarterly 83, Nr. 1 (2009): 164–67. http://dx.doi.org/10.5840/acpq200983112.

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3

Benn, David Wedgwood. „Glasnost, dialogue and East-West relations“. International Affairs 65, Nr. 2 (1989): 289–303. http://dx.doi.org/10.2307/2622073.

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4

Ma, Lin, und J. van (Jaap) Brakel. „Heidegger's Comportment Toward East-West Dialogue“. Philosophy East and West 56, Nr. 4 (2006): 519–66. http://dx.doi.org/10.1353/pew.2006.0057.

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5

Albrow, Martin, und Dawei PENG. „Intercivilizational dialogue project ‘West East Talk’“. Journal of China in Global and Comparative Perspectives 8, Nr. 2022 (2022): 63–70. http://dx.doi.org/10.24103/jcgcp.en.2022.5.

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This is a transcript of the online dialogue between the author and Mr Peng Dawei in November 2021. It has been included in China and the Shared Human Future: Exploring Common Values and Goals (Volume 6 of the Globalization of Chinese Social Sciences series) by Martin Albrow, edited by Xiangqun Chang. London: Global Century Press, 2022. The edited version was published as subtitles on the video column of ‘W.E. Talk’ (West East Talk) of the China News Service, ee: ttp://www.ecns.cn/news/cns-wire/2022-04-21/detail-ihaxrxye1096255.shtml. 2022-04-20.
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6

Khalilov, Timur A., und Evgeniy V. Shturba. „The historical and social-educational aspects of the dialogue of cultures: the East – the West, the West – the East.“ Historical and social-educational ideas 12, Nr. 3 (29.06.2020): 132–43. http://dx.doi.org/10.17748/2075-9908-2020-12-3-132-143.

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7

Lodge, Juliet. „Europe from below: an East-West dialogue“. International Affairs 67, Nr. 4 (Oktober 1991): 804. http://dx.doi.org/10.2307/2622502.

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8

Burleigh, Michael. „Europe from below. An east-west dialogue“. History of European Ideas 17, Nr. 1 (Januar 1993): 129–30. http://dx.doi.org/10.1016/0191-6599(93)90030-t.

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9

Jose, Nicholas. „The Dao of translation: an East–West dialogue“. Translation Studies 11, Nr. 1 (10.03.2017): 105–7. http://dx.doi.org/10.1080/14781700.2017.1289862.

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10

Wang, Yunsheng, und Qin Huang. „The Dao of Translation: An East–West Dialogue“. Australian Journal of Linguistics 38, Nr. 1 (17.11.2016): 129–32. http://dx.doi.org/10.1080/07268602.2016.1253420.

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11

Lu, Luo, Robin Gilmour und Shu-Fang Kao. „Cultural Values and Happiness: An East-West Dialogue“. Journal of Social Psychology 141, Nr. 4 (August 2001): 477–93. http://dx.doi.org/10.1080/00224540109600566.

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12

Edwards, G. E. „Further developments in the east‐west German dialogue“. Journal of Communist Studies 4, Nr. 2 (Juni 1988): 217–23. http://dx.doi.org/10.1080/13523278808414917.

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13

Malek, George N. „Christian-Muslim Dialogue“. Missiology: An International Review 16, Nr. 3 (Juli 1988): 279–86. http://dx.doi.org/10.1177/009182968801600302.

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This article reviews the postwar development of the Western concept of Islam in light of the present conflicts between the Middle East and the West, and analyzes Christian mission through an historical, psychological examination of the motive of postwar Christian mission to the Middle East. It then presents the problem of Christian/Muslim relations in light of the fundamental issue facing the two sides, that is, religious misunderstanding, not political or economic interaction. The article then raises questions on the method and motive of postwar Christian mission to the Middle East, suggesting an alternative method for future mission. The paper takes the position that dialogue is the most productive form of contact between Christianity and Islam. It attempts to indicate, by critical examination, the potential points of tension, error, and reconciliation in the theological thinking of both. A major contribution of the paper is its affirmation and definition of a dialogue, its method and motive. Finally, the paper charts some solutions, theologically, psychologically, and cross-religiously.
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Nosochenko, Marina. „THE EAST AND THE WEST: PROBLEMS OF INTERCULTURAL DIALOGUE“. Proceedings of Altai State Academy of Culture and Arts, Nr. 2 (2020): 40–45. http://dx.doi.org/10.32340/2414-9101-2020-2-40-45.

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15

Ho, D. Y. F. „Prejudice, Colonialism, and Interethnic Relations: An East-West Dialogue“. Journal of Asian and African Studies 20, Nr. 3-4 (01.01.1985): 218–31. http://dx.doi.org/10.1177/002190968502000308.

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16

Ames, Roger T., und Peter D. Hershock. „Special issue: An East–West cultural dialogue on “Place”“. International Communication of Chinese Culture 4, Nr. 3 (August 2017): 317–18. http://dx.doi.org/10.1007/s40636-017-0100-7.

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17

Ladd, Kevin L., Meleah L. Ladd und Nupur Sahai. „Conceptualizing “Prayer” for an East–West Dialogue and Beyond“. Psychological Studies 63, Nr. 2 (16.11.2016): 163–71. http://dx.doi.org/10.1007/s12646-016-0380-8.

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18

Sabet, Amr G. E. „Where East Meets West“. American Journal of Islam and Society 28, Nr. 4 (01.10.2011): 131–34. http://dx.doi.org/10.35632/ajis.v28i4.1230.

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This short and concise book is presented as an important brick in the foundationof what had been designated the “Western Thought Project.” AsMona Abul-Fadl has indicated, the aim of this project was to encouragean “active” and “critical” presence of the Muslim intellect as well as promotingthe “Islamization of knowledge” (vii). This was rendered necessaryin light of the dilemmas facing Muslims everywhere as they strive toreconcile their religious conscience with the historical realities of a modernWestern consciousness. Abul-Fadl optimistically and ambitiously perceivespossibilities of shaping a “Muslim discourse on conscience” withina cooperative framework with the West ‒ in order, as she put it, to “evolvetogether the terms of a new global consciousness which is inclusive” (xi).This presumably would entail a dialogue, not with the West in general, butwith a particular variant of it that harbors religious commonalities withIslam in terms of the givens of God, humans, history, and revelation. Abul-Fadl seeks to change the terms of the encounter from the political and theeconomic to the intellectual and the cultural (xiv). Summoning the intellectualcommunity, primarily of Muslims but non-Muslims as well, is theprerequisite for the bid to renegotiate the terms of this proposed global encounter,and she asserts that the “fate of our civilization lies in the balanceof culture, not power” (1). Such a “simple truth” is the premise of her study ...
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Zonova, T. V., und A. Giannotti. „Russia and the West: Contradictory Dialogue“. MGIMO Review of International Relations 13, Nr. 1 (03.03.2020): 23–38. http://dx.doi.org/10.24833/2071-8160-2020-1-70-23-38.

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The authors focus on the historical evolution of the relations between Russia and the West and attempt to suggest their own vision on the future prospects. The aforementioned relationship span centuries of history. At times, these relations were peaceful, while at times, “Russophobia,” on the one hand, and anti-Western feelings, on the other, served as a backdrop to military clashes. The authors pay special attention to the events of recent decades that have posed new threats and challenges. Given the current militarization and securitization of world politics, strategic stability, which is highly dependent on relations between Russia and the West, is being called into question. After Crimea became part of the Russian Federation and hostilities began in the Donbass region, anti-Russian sanctions were imposed, and Russia, in turn, passed counter-sanctions legislation. Therefore, Russia’s relations with the United States have sharply deteriorated. Likewise, comprehensive ties with the European Union have been frozen. The West, mainly the United States and UK, has launched anti-Russian campaign. As a mirror response Russian media also dazzles with speculations about "the decay and decline of the West". Consequently, Russia has declared its “shift to the East”. A real psychological war is being waged between Russia and the West, with both sides resorting to the latest advanced technology in their propaganda. A number of Russian politicians grew supportive of some Western movements and parties of the right spectrum, the so called “sovranists” who aimed at withdrawing their countries from international treaties and unions. Meanwhile, Donald Trump’s victory in the 2016 elections as the Republican right-wing candidate, who pledged to improve US-Russia relations, was much praised in Moscow. The authors conclude that recent constructive Russian-American meetings and the 2019 meeting in the Normandy Format which contributes to conflict resolution in the South-East of Ukraine can facilitate positive developments of Russia’s relations with the West.
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20

Bell, Daniel (Daniel A. ). „The East Asian Challenge to Human Rights: Reflections on an East West Dialogue“. Human Rights Quarterly 18, Nr. 3 (1996): 641–67. http://dx.doi.org/10.1353/hrq.1996.0027.

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21

Jabri, Muayyad. „Promoting exchange between East and West management cultures: The role of dialogue“. Journal of Management & Organization 15, Nr. 4 (September 2009): 514–25. http://dx.doi.org/10.1017/s1833367200002583.

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AbstractThis paper calls on cultural studies as a resource for rethinking East and West management cultures. An analysis of East and West management cultures reveals that much of our prevailing knowledge of East and West management cultures is derived from cross-national comparisons of culture. These comparisons are predicated on assumptions of instrumental rationality and the cultural homogeneity of the self with social others, which effectively presume an ontology of the self as stable, enduring, and the same as social others. For promoting exchange between East and West management cultures, there is a need to move beyond this mistaken assumption of ontological ‘sameness’. To achieve this, the paper argues that at least two changes are required: (i) reversing the tendency to treat culture as an entity that is separate from the individual; and (ii) reversing the tendency to treat the narrative identity of the individual as stable and enduring. With a view to realising these changes, the paper proposes the notion of ‘dialogical encounter’ as a means of enabling individuals to be given a role in determining how their culture is ‘made known’ to others.
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Jabri, Muayyad. „Promoting exchange between East and West management cultures: The role of dialogue“. Journal of Management & Organization 15, Nr. 4 (September 2009): 514–25. http://dx.doi.org/10.5172/jmo.15.4.514.

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AbstractThis paper calls on cultural studies as a resource for rethinking East and West management cultures. An analysis of East and West management cultures reveals that much of our prevailing knowledge of East and West management cultures is derived from cross-national comparisons of culture. These comparisons are predicated on assumptions of instrumental rationality and the cultural homogeneity of the self with social others, which effectively presume an ontology of the self as stable, enduring, and the same as social others. For promoting exchange between East and West management cultures, there is a need to move beyond this mistaken assumption of ontological ‘sameness’. To achieve this, the paper argues that at least two changes are required: (i) reversing the tendency to treat culture as an entity that is separate from the individual; and (ii) reversing the tendency to treat the narrative identity of the individual as stable and enduring. With a view to realising these changes, the paper proposes the notion of ‘dialogical encounter’ as a means of enabling individuals to be given a role in determining how their culture is ‘made known’ to others.
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23

Körs, Anna, und Karsten Lehmann. „Interreligious Dialogue Activities in East Germany“. Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, Nr. 2 (11.12.2020): 491–512. http://dx.doi.org/10.30965/23642807-00602013.

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Abstract With regards to the religious situation, Germany still is a highly divided country. This draws our attention to the specific characteristics of IRD-activities in the eastern parts of Germany. Based on literature review and mapping exercises, we will argue, firstly, that the interreligious dialogue scene in East Germany is characterized by a comparatively low density of activities that are primarily embedded into major religious and state-related organizational structures. Secondly, we will discuss potential explanations of this lower dialogue level with regards to present-day socio-cultural differences and asymmetries between East and West Germany. Thirdly, we argue that the case of East Germany gives evidence to pay particular attention to numerically smaller religious groups within IRD as well as religiously unaffiliated parts of society. Consequently, we have to rethink the conceptualization of IRD in view of secularization as the dominant tendency in many European countries.
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24

Altayev, J., und Zh Imanbayeva. „Dialogue of East and West on the Example of Arab-Muslim Сulture“. Al-Farabi 76, Nr. 4 (15.12.2021): 31–41. http://dx.doi.org/10.48010/2021.4/1999-5911.03.

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The dialogue expresses the simultaneous coexistence of the past and the present, the preservation of continuity between them. The Arab-Muslim civilization, in its heyday, embodied the ideal of dialogue between East and West. The purpose of this study is to study the mechanisms of intercultural dialogue of the Eastern Renaissance era, analyze them for their application in the conditions of the modern globalized world. Islam played a key role in the formation and development of the Arab-Muslim civilization. Religion, along with philosophy and science, played the role of a connecting link in the spiritual and intellectual life of medieval Muslim society. Dialogue is possible when, in the collision of different cultural traditions, some new unifying knowledge is synthesized. The development of their own spiritual and religious movements as Sufism among the peoples of Central Asia conquered by the Arabs indicates that the Arab-Muslim culture was not limited to Islam. The peoples of the Arab Caliphate preserved and developed their distinctive cultural and religious traditions.
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Inada, Kenneth K. „Immanent Transcendence: The Possibility of an East–West Philosophical Dialogue“. Journal of Chinese Philosophy 35, Nr. 3 (19.02.2008): 493–510. http://dx.doi.org/10.1163/15406253-03503009.

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26

Kirkpatrick, Jeane. „East/West Relations: Toward a New Definition of a Dialogue“. World Affairs 170, Nr. 2 (01.09.2007): 81–88. http://dx.doi.org/10.3200/wafs.170.2.81-88.

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27

Xinping, Zhuo. „Original Sin in the East-West Dialogue -a Chinese View“. Studies in World Christianity 1, Nr. 1 (April 1995): 80–86. http://dx.doi.org/10.3366/swc.1995.1.1.80.

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28

Xinping, Zhuo. „Original Sin in the East-West Dialogue -a Chinese View“. Studies in World Christianity 1, Part_1 (Januar 1995): 80–86. http://dx.doi.org/10.3366/swc.1995.1.part_1.80.

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29

Peng, Suhao. „Book review: Interculturality between East and West: Unthink, dialogue, rethink“. International Journal of Chinese Education 11, Nr. 2 (Mai 2022): 2212585X2211163. http://dx.doi.org/10.1177/2212585x221116374.

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30

Ueno, Masamichi. „Educational Dialogue between “East” and “West” in the Global Era“. Educational Studies in Japan 16 (2022): 1–3. http://dx.doi.org/10.7571/esjkyoiku.16.1.

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31

TOKTOSUNOVA, Adash I. „DIALOGUE EAST WEST AS A FACTOR OF PRESERVING THE WORLD“. Historical and social-educational ideas 11, Nr. 1 (10.03.2019): 19–26. http://dx.doi.org/10.17748/2075-9908-2019-11-1-19-26.

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32

Diao, Hong. „Douglas Robinson. The Dao of Translation: An East-West Dialogue“. Babel. Revue internationale de la traduction / International Journal of Translation 62, Nr. 1 (19.05.2016): 162–64. http://dx.doi.org/10.1075/babel.62.1.12dia.

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33

Serlin, Ilene A., und Chloe Liu刘乂嘉. „An Existential – Humanistic Approach to Movement: An East/West Dialogue“. Creative Arts in Education and Therapy 6, Nr. 1 (01.08.2020): 85–96. http://dx.doi.org/10.15212/caet/2020/6/10.

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34

INADA, KENNETH K. „IMMANENT TRANSCENDENCE: THE POSSIBILITY OF AN EAST-WEST PHILOSOPHICAL DIALOGUE“. Journal of Chinese Philosophy 35, Nr. 3 (September 2008): 493–510. http://dx.doi.org/10.1111/j.1540-6253.2008.00493.x.

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35

Davis, Bret W. „Heidegger on East-West Dialogue: Anticipating the Event, Lin Ma“. Journal of the British Society for Phenomenology 41, Nr. 3 (Januar 2010): 327–29. http://dx.doi.org/10.1080/00071773.2010.11006724.

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36

St André, James. „Douglas Robinson,The Dao of translation: an East–West dialogue“. Translator 23, Nr. 1 (02.01.2017): 106–10. http://dx.doi.org/10.1080/13556509.2017.1258771.

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37

Tucker, John A. „Ma, Lin, Heidegger on East-West Dialogue: Anticipating the Event“. Dao 8, Nr. 4 (01.10.2009): 475–78. http://dx.doi.org/10.1007/s11712-009-9141-x.

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38

Davis, Bret. „Heidegger on the Way from Onto-Historical Ethnocentrism to East-West Dialogue“. Heidegger Circle Proceedings 50 (2016): 130–41. http://dx.doi.org/10.5840/heideggercircle20165011.

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The question that I pursue in this paper is this: How are Heidegger’s entrenched ethnocentrism and his profound interest in East-West dialogue related? While neither can be wholly confined to one or another period in his thought, I show how, starting in the late 1930s, Heidegger begins to recover from the most ethnocentric period of his thought, and how he begins thinking of his reflections on the Western history of being as a preparation for what in 1953 he comes to call “the inevitable dialogue with the East Asian world.”
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Kuznecov, Nikolay. „The eastern legal thought within Russian general theoretical jurisprudence“. Vestnik of the St. Petersburg University of the Ministry of Internal Affairs of Russia 2022, Nr. 4 (16.12.2022): 31–38. http://dx.doi.org/10.35750/2071-8284-2022-4-31-38.

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The article raises the problem of Orientalism, which manifests itself in the difference between the axiological and epistemological approaches to Western and Eastern intellectual heritage in Russian jurisprudence. The purpose of the study is to determine the degree of legitimacy of the Orientalist approach and to outline the methodological basis that will make it possible to realize the need of the domestic theory of law in a dialogue with the legal thought of the East. The goal is achieved by answering questions about the possibility, expediency and boundaries of an equal dialogue with the political and legal thought of the East within the framework of the general theory of law. To prove the possibility of dialogue, episodic examples of the dialogic approach in domestic jurisprudence are identified and four types of goals are identified for which scientists enter into a dialogue with the legal heritage of the East: problem setting, criticism, rehabilitation of Eastern thought, substantiation of theoretical provisions. To prove the expediency and necessity of a dialogue with Eastern thought, the principles of scientific knowledge, methodological problems of modern theory of law, examples of the influence of the Eastern intellectual heritage on the philosophical and legal thought of the West are pointed out. Separately, the application of the principle of multiculturalism is critically examined, with the help of examples, attention is drawn to the richness and relevance of the political and legal heritage of the East, factors that can hinder dialogue are analyzed, and ways to overcome them are proposed. As the boundaries of the dialogue, its goal is formulated, the need to avoid eclectic synthesis and uncritical borrowings and the application of the principle of conceptual Eurocentrism is noted. The author uses materials and developments obtained in the framework of jurisprudence, historical and philosophical research.
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GLUKHOVA, O. Yu. „DIALOGUE OF CULTURES «WEST-EAST» AND THE QUESTION OF CULTURAL IDENTITY“. Issues of social theory 11, Nr. 1 (2019): 41–56. http://dx.doi.org/10.30936/2227-7951-2019-11-41-56.

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41

Epstein, Irving. „East-West Dialogue in Knowledge and Higher Education (review)“. China Review International 4, Nr. 2 (1997): 430–32. http://dx.doi.org/10.1353/cri.1997.0118.

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42

Qureshi, Jamila. „From east to west: a dialogue of labour, shelter & migration“. Feminist Review 77, Nr. 1 (August 2004): 192–99. http://dx.doi.org/10.1057/palgrave.fr.9400180.

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43

Goulding, Jay. „Heidegger on East-West Dialogue: Anticipating the Event - By Lin Ma“. Journal of Chinese Philosophy 36, Nr. 3 (04.08.2009): 484–87. http://dx.doi.org/10.1111/j.1540-6253.2009.01530.x.

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44

Wong, Joseph H. „Anonymous Christians: Karl Rahner's Pneuma-Christocentrism and an East-West Dialogue“. Theological Studies 55, Nr. 4 (Dezember 1994): 609–37. http://dx.doi.org/10.1177/004056399405500401.

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45

Lin, Ma. „What does Heidegger have to do with an east-west dialogue?“ Dao 4, Nr. 2 (Juni 2005): 299–319. http://dx.doi.org/10.1007/bf02856732.

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Sá, Michele Eduarda Brasil de. „Murakami on the Shore: beyond the dialogue between Japan and the West“. Acta Scientiarum. Language and Culture 42, Nr. 1 (01.06.2020): e51791. http://dx.doi.org/10.4025/actascilangcult.v42i1.51791.

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The novel Kafka on the Shore is one of the most enigmatic works of contemporary writer Haruki Murakami. Since its very release, critics and scholars have been sharing their impressions and interpretations on various aspects of the book, one of them being the abundant references to Western elements (myths, songs, writers, icons and so forth). The present paper is the final draft of the postdoctoral research ‘Murakami on the shore: the dialogue with the West in the construction of the novel’, developed from July 2015 to June 2016. It aims at rethinking (as well as questioning) the way the study of the relation between Japan and the West can be addressed in the novel. The research, conducted as a bibliographical investigation, used key concepts like cultural identity (Hall, 2006) and border-blurring (Auestad, 2008). It defies the tendency of studying cosmopolitan authors like Haruki Murakami from the perspective of East-West duality, and defends that such analysis ought to consider East and West as complementary, almost inextricable, not regarding them as opposite or impermeable, and never as a limitation to the author himself.
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BROCK, Sebastian. „A Syriac Dialogue between Joseph and Benjamin“. Collectanea Christiana Orientalia 18 (21.07.2021): 7–19. http://dx.doi.org/10.21071/cco.v18i0.1186.

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Among the many Syriac poems on the biblical Patriarch Joseph are two Dialogue poems, one between Joseph and Potiphar’s Wife, the other between Joseph and Benjamin. The latter, for which the scenario is the moment when Joseph reveals his true identity to his brothers (Gen. 45:1-15), is edited here from late manuscripts belonging to both East and West Syriac tradition, accompanied by an English translation.
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BROCK, Sebastian. „A Syriac Dialogue between Joseph and Benjamin“. Collectanea Christiana Orientalia 18 (21.07.2021): 7–19. http://dx.doi.org/10.21071/cco.v18i.14407.

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Among the many Syriac poems on the biblical Patriarch Joseph are two Dialogue poems, one between Joseph and Potiphar’s Wife, the other between Joseph and Benjamin. The latter, for which the scenario is the moment when Joseph reveals his true identity to his brothers (Gen. 45:1-15), is edited here from late manuscripts belonging to both East and West Syriac tradition, accompanied by an English translation.
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49

Lehmann, Klaus-Dieter. „National Libraries in Eastern Europe – A Period of Transition“. Alexandria: The Journal of National and International Library and Information Issues 6, Nr. 2 (August 1994): 107–13. http://dx.doi.org/10.1177/095574909400600203.

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The present economic situation is a poor starting point for the national libraries of Eastern Europe in their efforts to cope with the future. Political censorship is replaced with economic censorship: insufficient budgets, inadequate space for books and readers, gaps in distribution systems, and increasing transport and postal rates. But libraries are an essential element in the intellectual infrastracture and cultural dialogue; and national libraries in Eastern Europe see cooperation with similar libraries in the West as a major way of achieving development. Several countries have agreed to exchange specialists, training and education programmes already exist, and lack of acquisition funds has been somewhat mitigated by book donation programmes; but more needs to be done. The European Union is an appropriate mechanism for developing an East-West programme to improve the infrastructure through the implementation of technological policy. East-West dialogue can best be structured through the Council of Europe, which has recently expanded its membership to include Eastern and Central Europe.
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50

Demeshchenko, Violeta. „“East”—“West”: Interaction of Theatre Cultures“. Culturology Ideas, Nr. 15 (1'2019) (2019): 90–96. http://dx.doi.org/10.37627/2311-9489-15-2019-1.90-96.

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This article examines the issues of interaction and mutual influence of theatre cultures of the "West" and "East", which at the turn of the nineteenth and twentieth centuries proved to be the most vivid. In the last quarter of the nineteenth century, new aesthetic concepts and art views are emerging, leading to the emergence of decadence and later to modernism. At the time, the process of establishing directing completed, the performance revealed new requirements of being a holistic and artistically completed product. The problem of synthesis of arts in the theatre of that time became one of the few investigated and quite relevant today. Since the theatre combines various kinds of arts, including dramaturgy, music, dance, decor, painting, costume, make-up, and actor's skill, altogether, it forms the complex synthetic nature of the theatre requiring research. The theatre is a peculiar mirror of society, of historical epochs reflecting the human life on the stage having its creative crises, as well as the society itself. At the end of the nineteenth century, Western artists understood that the time for people, continents, religions, and art in different parts of the world to combine their efforts to save the world was coming. Therefore, interest in the "East" as of something else able to help to identify oneself and receive energy for personal innovations appeared. Over the last century, much has been done in this direction especially in understanding and conducting a dialogue of cultures along the horizontal East-West.
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