Academic literature on the topic 'Han civilisation'
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Journal articles on the topic "Han civilisation"
1
Raz, Gil. "‘Conversion of the Barbarians’ [Huahu ] Discourse as Proto Han Nationalism." Medieval History Journal 17, no. 2 (October 2014): 255–94. http://dx.doi.org/10.1177/0971945814545862.
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In the early medieval period, many Chinese viewed the growing popularity of Buddhism, and the rapid integration of Buddhism into Chinese religious life, as a challenge to their own civilisation. A major aspect of the resistance to the growing dominance of Buddhism was a discourse known as the ‘conversion of the barbarians’. This basic narrative of this discourse claimed that Laozi had journeyed west to India where he either became the Buddha or taught the Buddha. This discourse, which was elaborated in several Daoist texts into complex cosmological and mytho-historical narratives thus asserted the primacy of Daoism and relegated Buddhism to a secondary teaching, inferior to Daoism, suitable for ‘barbarians’ but not for Chinese. This article discusses the development of this discourse, focusing on texts written by Daoists during the fifth century when this discourse was particularly vehement. In this article I will show that this discourse was not merely resistant to Buddhism, but was also critical of various Daoist groups that had accepted Buddhist ideas and practices. Significantly, this discourse associated Daoism with the essence of Chinese civilisation, rather than as a distinct teaching.
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Bao, Barack Lujia. "Confucianism and Philosophy of a Shared-Future Global Community in an Inter-civilisational World Order: Comparative Analysis of Their Relationships and Prospects." Journal of Humanities and Social Sciences Studies 3, no. 8 (August 30, 2021): 01–09. http://dx.doi.org/10.32996/jhsss.2021.3.8.1.
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The Western-initiating international relations theoretical framework plays a fairly dominant role in analysing and initiating the prospects and scenarios of international order. However, with the peaceful rise of China, whose civlisation sustains almost 5000 years, China is playing a more proactive role in inter-civilisational international order; thus, in-depth explorations into Confucianism as the core element of Han Chinese Civilisation have been resurgent on the world stage, and it is indispensable for relevant scholars, intellectuals and strategists to closely evaluate unexploited implications and demystify the sustainability and intrinsic dynamism of Confucianism-themed Han Chinese Civilisation, and its implicit ties with a comparable philosophical concept of a global community of shared future. Through historical-studies approaches and comparative methodologies, the primary purpose of this paper seeks to crucially investigate a potential relationship between Confucianism and the philosophical concept of a global community of shared future ranging from the perspectives of historical origin, context, substance and so forth. It can be argued that the philosophical standpoint of a community of shared future for humankind bears historical significance and merits that Confucian thoughts somehow generate. This paper of research findings meanwhile predicts that China’s inter-civlisational international engagement as part of China’s soft-power strategy will proceed beyond classical state-based theoretic framework and the Confucian thoughts of the prevalence of public spirit and harmony without homogeneity will grow as an alternative guiding international norm in better services of rebuilding normative, inter-civilisational international order that a global community demands.
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Bailey, Paul J. "Chinese Women Go Global: Discursive and Visual Representations of the Foreign ‘Other’ in the Early Chinese Women’s Press and Media." Nan Nü 19, no. 2 (January 29, 2017): 213–62. http://dx.doi.org/10.1163/15685268-00192p02.
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This article explores the multiple and complex ways in which the gendered foreign ‘Other’ was discursively represented in primarily women’s magazines during the late Qing and early Republic, a period that begins with an unravelling of the confidence in the ‘traditional’ Chinese Woman as the symbol of China’s superior civilisation (and, in a larger context, when Chinese elites were increasingly compelled to interrogate the raison d’être of their own social and cultural values amidst growing Anglo-American global hegemony). The article suggests that the ‘othering’ of the foreign woman in the early twentieth century anticipates contemporary Han Chinese representations of the Western Woman as an ‘ambiguous fetish’ and of ethnic minority women as exotic figures on the lower rungs of a civilisational ladder.
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Fiskesjö, Magnus. "Rescuing the Empire: Chinese Nation-building in the Twentieth Century." European Journal of East Asian Studies 5, no. 1 (2006): 15–44. http://dx.doi.org/10.1163/157006106777998106.
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AbstractThis paper takes modern China's dilemma of how to deal with the legacy of its imperial past as the starting point for a discussion of the drawn-out re-creation of China in the twentieth century. The particular focus is on the important role of non-Han ethnic minorities in this process. It is pointed out that the non-recognition and forced assimilation of all such minorities, in favour of a unified citizenship on an imagined European, American or Japanese model, was actually considered as a serious alternative and favoured by many Chinese nation-builders in the wake of the overthrow of the last imperial dynasty in 1911. The article then proceeds to a discussion of why, on the contrary, ethnic minorities should instead have been formally identified and in some cases even actively organised as official minorities, recognised and incorporated into the state structure, as happened after 1949. Based on the formal and symbolic qualities of the constitution of these minorities, it is argued that new China is also a new formulation of the imperial Chinese model, which resurrects the corollary idea of civilisation as a transformative force that requires a primitive, backward periphery as its object.
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Abulafia, David. "Islam in the History of Early Europe." Itinerario 20, no. 3 (November 1996): 9–23. http://dx.doi.org/10.1017/s0165115300003958.
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Virtually every account of European history after the fall of the Roman Empire identifies ‘Europe’ with Christian civilisation, echoing, consciously or otherwise, the universalist claims of the Byzantine emperors, the popes and the western Roman emperors. Yet it is also the case that Islam possessed a European presence from the eighth century onwards, first of all in Spain and the Mediterranean islands, and later, from the mid-fourteenth century, in the Balkans, where the Turks were able rapidly to establish an empire which directly threatened Hungary and Austria. The lands ruled by Islam on the European land mass have tended to be treated by historians as European only in geographical identity, but in human terms part of a victorious and alien ‘oriental’ civilisation, of which they were provincial dependencies, and from which medieval Spanish Christians or modern Greeks and Slavs had to liberate themselves. Yet this view is fallacious for several reasons. In the first place, there is a valid question about our use of the term ‘civilisation’, which Fred Halliday has expressed as follows:‘Civilisations’ are like nations, traditions, communities – terms that claim a reality and authority which is itself open to question, and appeal to a tradition that turns out, on closer inspection, to be a contemporary creation.
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Ahsan, Abdullahil. "Civilisational Conflict, Renewal, or Transformation: Potential Role of the OIC." ICR Journal 4, no. 4 (October 15, 2013): 579–600. http://dx.doi.org/10.52282/icr.v4i4.439.
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The Organization of Islamic Cooperation (OIC) came into existence at the end of the 20th century during the Cold War, a period that also witnessed concerns among many Western intellectuals about the decline of the West. By the end of the century and the collapse of the former Soviet Union, the “clash of civilizations” thesis had placed Islamic civilisation at the center of international politics, once again raising questions about world peace and co-existence between civilisations. Could Islamic civilisation as represented by the OIC play a role at this juncture of history? Does it possess the capacity and know-how to meet this challenge? Such questions relate also to ideas of worldview: the Renaissance worldview of the West may be seen to have been tainted by Darwinism and Freudianism while the Islamic worldview appears corrupted by extremism. Can the OIC revive the universal Islamic values such as those upheld by Muhammad Iqbal-the 20th century student of Rumi? Can it do so in the context of tumultuous intra-Muslim relations? These questions frame our discussion in this paper.
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Waters, Sarah. "French Intellectuals and Globalisation: A War of Worlds." French Cultural Studies 22, no. 4 (October 26, 2011): 303–20. http://dx.doi.org/10.1177/0957155811419562.
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French intellectuals have been at the forefront of a national and international movement of opposition to neo-liberal globalisation. Drawing on Samuel Huntington’s controversial work, The Clash of Civilisations, I will argue that French intellectuals shared a civilisational perspective of globalisation, seeing it not as a piecemeal market process or economic reform, but as an all-encompassing external threat. This civilisational perspective had contradictory effects on the nature of their opposition. On the one hand, intellectuals were able to produce a radical critique that challenged neo-liberalism and reinscribed the market within a specific political and ideological context. On the other hand, they tended to perpetuate an essentialist view of globalisation that saw this not as an economic process but as an expression of a pre-determined Anglo-Saxon type.
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Herman, John. "The Kingdoms of Nanzhong China's Southwest Border Region Prior to the Eighth Century." T'oung Pao 95, no. 4 (2009): 241–86. http://dx.doi.org/10.1163/008254309x507052.
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AbstractThis article utilizes recent ethno-historical scholarship and archaeological discoveries in southwest China to examine the accuracy of the earliest Chinese historical sources dealing with the peoples and cultures in Nanzhong, the most common name for the southwest region (Yunnan, Guizhou, and southern Sichuan) prior to the Tang dynasty. Archaeology makes clear that Nanzhong was a settled border region with several highly sophisticated and divergent cultures. Early Chinese incursions into Nanzhong left an indelible mark on the peoples living there, but these brief and generally unsuccessful forays also influenced the views of China's elites regarding China's relations with this region. Since at least the Qin and Han, China's scholar-officials considered Nanzhong not only as an inhospitable frontier populated with uncivilized barbarians (manyi), but also as a peripheral part of China where intrepid commanders such as Tang Meng in the second century BCE and Zhuge Liang at the beginning of the third century CE had staked China's claim. This article casts doubt on the historical fiction of a staked claim. Cet article s'appuie sur les recherches ethno-historiques et des découvertes archéologiques récentes pour vérifier l'exactitude des sources chinoises les plus anciennes concernant les peuples et les cultures du Nanzhong, comme était communément appelé le Sud-Ouest (le Yunnan, le Guizhou et le sud du Sichuan) avant la dynastie des Tang. L'archéologie montre à l'évidence que le Nanzhong était une région frontière habitée, siège de plusieurs cultures hautement sophistiquées et différenciées. Si les premières incursions chinoises dans le Nanzhong ont laissé une empreinte indélébile sur les populations locales, ces campagnes brèves et en général infructueuses ont également influencé l'opinion des élites chinoises concernant les relations de la Chine avec le Sud-Ouest. Depuis au moins les Qin et les Han les lettrés-fonctionnaires chinois considéraient le Nanzhong non seulement comme une frontière inhospitalière peuplée de barbares dénués de civilisation (manyi), mais aussi comme un territoire périphérique de la Chine où des généraux intrépides comme Tang Meng au iie siècle avant notre ère et Zhuge Liang au début du iiie siècle de notre ère avaient établi des droits pour la Chine. L'article met en doute cette fiction historique d'un droit établi.
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Wu, Yingying, Can Wang, Zhaoyang Zhang, and Yong Ge. "Subsistence, Environment, and Society in the Taihu Lake Area during the Neolithic Era from a Dietary Perspective." Land 11, no. 8 (August 3, 2022): 1229. http://dx.doi.org/10.3390/land11081229.
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The Taihu Lake region is an important area where China’s rice agriculture originated and where early Chinese civilisation formed. Knowing how this ecologically sensitive area’s Neolithic residents adapted to environmental changes and utilised natural resources is key to understanding the origins of their agricultural practices and civilisation. Focusing on food resources, we systematically organised data from archaeobotanical and zooarchaeological research, human bone stable isotopic analyses, and fatty acid and proteome residue analyses on the Taihu Lake area’s Neolithic findings to explore the interrelationships between subsistence, the environment, and society through qualitative and quantitative analysis supported by paleoenvironmental and archaeological evidence. The results showed that during the Neolithic era (7.0‒4.3 ka BP), under a suitable climate with stable freshwater wetland environments, 38 varieties of edible animals and plants were available to humans in the Taihu Lake area. Despite agriculture being an important food source, rice cultivation and husbandry developed at different paces. Paddy rice cultivation began in wetlands and had always dominated the subsistence economy, as although gathering was universal and diverse, it produced a relatively low volume of food. In contrast, husbandry did not provide sufficient meat throughout the 2000 years of the Majiabang and Songze Cultures. Thus, fishing for freshwater organisms and hunting for wild mammals were the main meat sources before the domestication of pigs became the primary source of meat during the Liangzhu Cultural period. With the available wetland ecological resources and paddy rice farming (the sole crop), the Taihu Lake area transformed into an agricultural society in which rice cultivation dominated the Songze Culture’s subsistence economy, which was also the first to exhibit social complexity. Then, finally, early civilisation developed in the Liangzhu Cultural period. This study contributes to understanding the unique evolutionary path of early Chinese civilisation and has important implications on sustainable resource utilisation for constructing ecological civilisations in present-day societies.
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WOOLF, STUART. "Reply to Vinen." Contemporary European History 12, no. 3 (August 2003): 342–43. http://dx.doi.org/10.1017/s0960777303001267.
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It is possible, as Richard Vinen claims, that I arrange historians into categories that are too neat and selective. But I am puzzled by the relationship of his examples to the particular point that I was making. My argument was that the two world wars were experienced as a crisis that placed in doubt the assumptions underlying the interpretation of the long-term progress of European civilisation. I limited my illustration of this to historians who – during these thirty years – wrote histories of Europe that seemed to me to exemplify their responses, either through their vindication of what Europe had offered to humanity until its self-destruction, or, in Toynbee's case, through a comparative study of the cycle of civilisations. Marc Bloch was not included because his Strange Defeat was specific to France; whereas Braudel (whom I should have included) seems to me to strengthen my case, as his Mediterranean certainly carries the message of European civilisation. The fact that Pirenne's great work was only published posthumously is interesting, but it is when he wrote it that matters. His age, like Fisher's, seems to me irrelevant, or possibly even confirms the importance for historians of an earlier liberal period of the identification of Europe's history with progress.
Dissertations / Theses on the topic "Han civilisation"
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Lee, Hee-Kyung. "Psychologie sociale de la "coréanité" et la notion du Han : une approche ethno-culturelle." Paris, EHESS, 1995. http://www.theses.fr/1995EHES0329.
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Pour etudier la coreanite, nous avons explore la notion du han qui nous a semble un mediateur privilegie. Le mot "han", intraduisible en un seul mot dans la plupart des langues non coreennes designe un sentiment collectif du peuple coreen. (il s'apparente a un melange de melancolie et le ressentiment). Nous avons suggere que cette notion devrait nous permettre de reveler des traits collectifs des coreens. Notre recherche part ainsi de l'hypothese selon laquelle la coreanite est saisissable, au moins partiellement, a travers l'etude de la notion du han. Afin d'etayer ce point de vue, nous avons mene une etude en trois parties. Nous avons commence par l'analyse d'ouvrages anterieurs portant sur des traits de caractere coreen pour cerner ce qui est le plus typique de l'identite et de la personnalite coreennes. Nous avons ensuite tente une analyse phenomenologique et historique de la notion du han. Nous avons enfin presente les resultats de deux enquetes qui avaient pour but de mettre en evidence les differentes composantes de la notion du han. D'apres notre etude, la notion du han nous revele les tendances generales de la conscience collective coreenne tout en nous en fournissant des explications. Elle constitue en fait l'une des facettes, la plus importante selon nous, de la coreaniteWe have explored the notion of han as it appeared to us to be a significant mean of carrying through our study of koreanity. Most non-korean language do not possess a single word which embodies the meaning of han, a term designates a collective emotion felt by the korean people. (a feeling akin to be a blend of melancoly and resentment). This fact has induced us into the belief the notion of han would enable us to reveal features common to koreans. The hypothesis stating koreanity can be grasped through the study of han is the departure point of our research. To back up this point of view, we have divided up our research in three parts. We start by the analysis of former works on korean character features to circonscribe what is typical in korean personality and identity. This is followed by an attempt a analyse the notion of han phenomenologically and historically. We conclude with the results of two surveys which aim to put into light the different components of the notion of han. Through our studies, the notion of han reveals us the general tendencies of korean collective consciousness as it explains it to us at the same time. The understanding of this notion is necessary to circonscribe koreanity. In our eyes, it constitutes one of the most important facets of koreanity
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Clarke, Michael Edmund, and n/a. "In The Eye Of Power: China And Xinjiang From The Qing Conquest To The 'New Great Game' For Central Asia, 1759-2004." Griffith University. Griffith Business School, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20061121.163131.
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The Qing conquest of 'Xinjiang' ('New Dominion' or 'New Territory') in 1759 proved to be a watershed development in the complex and often ambiguous relation between China and the amorphous Xiyu or 'Western Regions' that had lay 'beyond the pale' of Han Chinese civilisation since the Han (206 BCE-220 CE) and Tang (618-907) dynasties. The Qing destruction of the Mongol Zunghar state in the process of conquering 'Xinjiang' brought to a close the era of the dominance of the steppe nomadic-pastoralist world of Inner Asia over sedentary and agricultural China that had existed since at least 300 BCE with the expansion of the Xiongnu. Immediately following the conquest, as chapter two shall demonstrate, the over-arching goal of Qing rule in the region was to segregate Xinjiang from the Chinese regions of the empire. Yet, at the beginning of the 21st century the government of the People's Republic of China (PRC) maintains that the 'Xinjiang Uighur Autonomous Region' (XUAR) is, and has been throughout recorded history, an 'integral' province of China. This thesis is thus focused on the evolution of the Chinese state's perception of Xinjiang as a dependent appendage in the late 18th century to that of an 'integral' province at the beginning of the 21st century. As such there are two key questions that are the focus of the thesis. First, how - by what processes, means and strategies - did Xinjiang arrive at its contemporary position as a province of the PRC? Second, how has this process impacted on China's 'foreign policy' along its western continental frontiers since the Qing conquest? The thesis is therefore not simply focused upon a discrete period or aspect of the historical development of China's interactions with Xinjiang, but rather an encompassing exploration of the processes that have resulted in China's contemporary dominance in the region. Two encompassing and related themes flow from these questions regarding the Chinese state's response to the dilemmas posed by the rule of Xinjiang. The first stems from the recognition that the present government of China's claims to the 'Chinese-ness' of Xinjiang are more than simply a statement of fact or an attempted legitimisation of current political realities. The statement that Xinjiang is an 'integral' province of the PRC, although indeed a statement of contemporary political reality, is also a profound statement of intent by the Chinese state. It is in fact one manifestation of an over-arching theme of integration and assimilation within the state's perceptions of Xinjiang across the 1759-2004 period. The second theme stems from the question as to how the processes associated with the first theme of integration and assimilation impacted upon the Chinese state's conception of its relation to those regions beyond its orbit. Xinjiang throughout most of Chinese history has been perceived as a 'frontier' region from which non-Chinese influences have entered and at times threatened the North China plain 'heartland' of Han civilisation. This is essentially a theme of confrontation between or opposition of 'external' to Chinese influences. The relationship between these two themes across the 1759-2004 period has been one of 'permanent provocation' whereby their interaction has produced mutual continuity and contestation. The Chinese state's goal of integration, and the concrete strategies and techniques employed in Xinjiang to attain it, have required the continued operation and vitality of opposing tendencies and dynamics. This process has provided (and continues to provide) both impetus and legitimation, in the perception of the state, for the exercise of state power in Xinjiang. Yet, as will become evident in the proceeding chapters, this interaction has not developed along a constant trajectory. Rather, the process has been characterised by fluctuations in the state's commitment to the goal of integration and in its ability to implement appropriate strategies with which to achieve integration. The thesis will thus argue that from the early 19th century onward the goal of integration became embedded in the state's perception of the 'correct' relation between itself and Xinjiang. Moreover, across the 1759-2004 period the notion of integration has evolved to become both the end and means of state action in Xinjiang.
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Clarke, Michael Edmund. "In The Eye Of Power: China And Xinjiang From The Qing Conquest To The 'New Great Game' For Central Asia, 1759-2004." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/365579.
Full textAbstract:
The Qing conquest of 'Xinjiang' ('New Dominion' or 'New Territory') in 1759 proved to be a watershed development in the complex and often ambiguous relation between China and the amorphous Xiyu or 'Western Regions' that had lay 'beyond the pale' of Han Chinese civilisation since the Han (206 BCE-220 CE) and Tang (618-907) dynasties. The Qing destruction of the Mongol Zunghar state in the process of conquering 'Xinjiang' brought to a close the era of the dominance of the steppe nomadic-pastoralist world of Inner Asia over sedentary and agricultural China that had existed since at least 300 BCE with the expansion of the Xiongnu. Immediately following the conquest, as chapter two shall demonstrate, the over-arching goal of Qing rule in the region was to segregate Xinjiang from the Chinese regions of the empire. Yet, at the beginning of the 21st century the government of the People's Republic of China (PRC) maintains that the 'Xinjiang Uighur Autonomous Region' (XUAR) is, and has been throughout recorded history, an 'integral' province of China. This thesis is thus focused on the evolution of the Chinese state's perception of Xinjiang as a dependent appendage in the late 18th century to that of an 'integral' province at the beginning of the 21st century. As such there are two key questions that are the focus of the thesis. First, how - by what processes, means and strategies - did Xinjiang arrive at its contemporary position as a province of the PRC? Second, how has this process impacted on China's 'foreign policy' along its western continental frontiers since the Qing conquest? The thesis is therefore not simply focused upon a discrete period or aspect of the historical development of China's interactions with Xinjiang, but rather an encompassing exploration of the processes that have resulted in China's contemporary dominance in the region. Two encompassing and related themes flow from these questions regarding the Chinese state's response to the dilemmas posed by the rule of Xinjiang. The first stems from the recognition that the present government of China's claims to the 'Chinese-ness' of Xinjiang are more than simply a statement of fact or an attempted legitimisation of current political realities. The statement that Xinjiang is an 'integral' province of the PRC, although indeed a statement of contemporary political reality, is also a profound statement of intent by the Chinese state. It is in fact one manifestation of an over-arching theme of integration and assimilation within the state's perceptions of Xinjiang across the 1759-2004 period. The second theme stems from the question as to how the processes associated with the first theme of integration and assimilation impacted upon the Chinese state's conception of its relation to those regions beyond its orbit. Xinjiang throughout most of Chinese history has been perceived as a 'frontier' region from which non-Chinese influences have entered and at times threatened the North China plain 'heartland' of Han civilisation. This is essentially a theme of confrontation between or opposition of 'external' to Chinese influences. The relationship between these two themes across the 1759-2004 period has been one of 'permanent provocation' whereby their interaction has produced mutual continuity and contestation. The Chinese state's goal of integration, and the concrete strategies and techniques employed in Xinjiang to attain it, have required the continued operation and vitality of opposing tendencies and dynamics. This process has provided (and continues to provide) both impetus and legitimation, in the perception of the state, for the exercise of state power in Xinjiang. Yet, as will become evident in the proceeding chapters, this interaction has not developed along a constant trajectory. Rather, the process has been characterised by fluctuations in the state's commitment to the goal of integration and in its ability to implement appropriate strategies with which to achieve integration. The thesis will thus argue that from the early 19th century onward the goal of integration became embedded in the state's perception of the 'correct' relation between itself and Xinjiang. Moreover, across the 1759-2004 period the notion of integration has evolved to become both the end and means of state action in Xinjiang.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Griffith Business School
Griffith Business School
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Dang, Hyun sun. "Anthropologie culturelle de l'imaginaire coréen, l'apport de la méthodologie française." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE3011.
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Notre questionnement porte sur l’imaginaire coréen, et plus largement sur l’apport de l’anthropologie culturelle éclairant l’imaginaire sociétal et culturel coréen. Notre méthodologie est bâtie sur les écoles philosophiques et mythologiques françaises du XXe siècle pour la raison qu’elles sont le mieux à même de nourrir notre réflexion et de révéler sous un jour inédit et complémentaire les travaux sur ces questions déjà effectués en Corée. Nous pouvons ainsi démontrer que les symboles coréens ont une portée universelle. Notre corpus réunit des œuvres littéraires coréennes desquelles sont tirées des images archétypales. L’analyse en est faite à partir des conceptions de G. Bachelard (1884-1962) sur l’image symbolique et sur l’anthropologie de l’imaginaire de G. Durand (1921-2012). Tout en décrivant la rationalité scientifique, Bachelard valorise l’image mentale en la considérant comme une force créative et pas seulement comme un obstacle épistémologique. Il évoque plusieurs « complexes » dans son œuvre sur l’imaginaire poétique dans une conception proche de celle de C. G. Jung pour qui le complexe ne se ramène pas à un blocage psychique mais inclut la créativité. Le complexe bachelardien ne se sépare ainsi pas de la pensée freudienne du pansexualisme. Quant à Durand, dans Les Structures anthropologiques de l’imaginaire (1960), il élabore une grammaire de l’imaginaire en proposant une trentaine de complexes qui viennent enrichir ceux établis par Bachelard, O. Rank (1884-1939), M. Bonaparte (1882-1962) ou C. Baudouin (1893-1963). Pour Durand, la notion de complexe s’apparente à celle du mythème, comme étant la plus petite unité du discours et est mythiquement significative en révélant un symptôme psychique de l’inconscient collectif. Durand développe sa Mythodologie dans sa deuxième période avec les deux concepts de mythocritique et de mythanalyse. La mythocritique est une méthode de critique littéraire et la mythanalyse une méthode d’analyse socio-culturelle de l’imaginaire. Notre exploration de l’image littéraire de l’Antiquité au début du XXe siècle intègre ainsi les mythes, les contes populaires, les légendes et les chansons folkloriques afin de cerner l’identité culturelle du peuple coréen et montrer son caractère d’universalité. Les deux axes qui caractérisent la mythologie coréenne sont le mythe de fondation de l’État et le mythe chamanique. Pour le premier, la grande œuvre du Samguk yusa (1283) est indispensable car elle relate deux mythes de fondation notamment, le mythe de fondation de l’État du royaume de Kojosŏn et celui de Koguryŏ. Ces deux mythes sont référents à cause de leurs figures archétypales qui se déclinent par le mythème de l’ours et celui de l’œuf et les personnages féminins divins d’Ungnyŏ et d’Yu-hwa qui sont en relation avec ces mythèmes. Nous observons leurs redondances dans les époques ultérieures, notamment dans les récits sur les souffrances endurées par les femmes. L’histoire de Changhwa et de Hongnyŏn sont exemplaires car elles induisent un fait social marquant la dynastie Chosŏn et qui typifie ainsi la société coréenne en faisant de la figure féminine un bouc-émissaire du pouvoir masculin pris dans le système du patriarcat confucéen. Ce motif apparaît dans le récit de la « princesse Pari » qui est un chant chamanique et dans le récit de « Sim Ch’ŏng » qui est l’expression d'un rite chamanique, ou p’ansori, ou roman. Parmi les chansons folkloriques, la plus célèbre est l’Arirang ou sijipsarinorae qui reprend également le même schéma du dépassement des souffrances moyennant un sentiment particulier et proprement coréen, le han (恨). Le Han a la particularité d’être dynamique et contradictoire en étant fondé sur une dialectique subtile qui introduit une force vitale contre la dépression ou l’anxiété. Le Han a une fonction de régulation de la société en tant que figure de l’imagination symbolique et qui apparaît comme universelleThe purpose of our investigation is the Korean imaginary, and more broadly the contribution of cultural anthropology illuminating social imaginary and Korean culture. Our methodology integrates the contribution of French philosophical and mythological studies of the 20th century, because they are the best ones to nourish our reflection and show in a new and complementary way the work already done in Korea. We can therefore show that Korean symbols are universal in scope. Our study material incorporates Korean literary work which comes from archetypical images. To analyze them, we will rely on the conceptions of symbolic imaginary thinking from G. Bachelard on symbolic images and on the anthropological of the imaginary elaborated by G. Durand. All the while describing scientific rationality, Bachelard valued the mental image, considering it as a creative force and not only as an epistemological obstacle. He evoked several “complexes” in his work on poetic imaginary in a conception close to that of C.G. Jung for whom the notion of complex does not amount to a psychic block but includes creativity. The Bachelardian idea of complex therefore does not demarcate from Freudian thinking on pansexuality. According to Durand, in The Anthropological Structures of the Imaginary (1960), the author elaborated a grammar of the imaginary by proposing thirty complexes that came to enrich those established by Bachelard, O. Rank, M. Bonaparte and C. Baudouin. For Durand, the notion of complex is similar to that of the mytheme, as the smallest unit of discourse mythically significant, that reveals a psychic symptom of the collective unconscious. Durand develops his methodology in his second period with two concepts: mythocriticism and mythanalysis. Mythocriticism is a method of literary criticism, or rather a method of literary studies, and mythanalysis is a method of socio-cultural analysis of the imaginary, the two complementing the other. Our exploration of the literary image from Antiquity to the start of the 20th century integrates myths, popular tales and legends, allowing us to determine the cultural identity of the Korean people and show its universality. The two axes that characterize Korean mythology are the foundation of the state and the shamanic myth (the narrative song of the shaman). For the first axis, the great work of Samguk Yusa (1283) remains essential as it relates two foundational myths, notably the myth of the foundation of the Kingdom of Kojosŏn and that of Koguryŏ. These two myths are references because their archetypal figures take the form of the mytheme of the bear and that of the egg and the divine feminine characters of Ungnyŏ and Yu-hwa in relationship to these mythemes. We observe their repetitions in ulterior epochs, notably in the stories of suffering endured by women. The story of Changhwa and Hongnyŏn are exemplary as they induce social facts of the Chosŏn Dynasty, which marks Korean society by making the female figure a scapegoat for masculine power in the Confusion patriarchal system. This motif appears in the story of the “Princess Pari” in the form of a Shamanic song but also in the story of “Sim Ch’ŏng” expressed in the form of shamanic rite, or the p’ansori, or the novel. Among folkloric songs, the most famous are those of Arirang or Sijipsarinorae which equally pick up on the same patterns of overcoming suffering through a particular and properly Korean feeling, the “han (恨)”. The Han has that distinction of being dynamic and contradictory as it is founded on a subtle dialectic that introduces a vital force against resignation, depression, and anxiety. The Han serves a societal regulatory function as a figure of imaginary symbolism and that appears as universal
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Bruneault, Frédérick. "Fondement d’une éthique pour la civilisation technologique. Sur l’analyse du dualisme et l’anthropologie philosophique derrière l’éthique de la responsabilité chez Hans Jonas." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040022.
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La thèse cherche à mettre au jour le fil conducteur qui permet d’offrir une compréhension unifiée des différentes étapes de l’oeuvre de Hans Jonas, qui par ailleurs paraissent si diversifiées. Cet élément central est le traitement du dualisme. Par la discussion de son interprétation de l'histoire de la philosophie, tant par son étude du gnosticisme que par son analyse de la philosophie moderne, et par l'examen du développement de ses propres propositions philosophiques, tant celles de sa biologie philosophique que celles de son éthique de la responsabilité, cette centralité du thème du dualisme dans l'organisation de la pensée de Jonas et, du coup, la valeur interprétative d'une telle approche seront établies. L’originalité et la pertinence du parcours intellectuel jonassien pour les questionnements philosophiques contemporains seront ainsi démontrées, notamment par une discussion détaillée du fondement de son éthique de la responsabilitéThe central objective of my research is to underline the central element which allows us to provide a unified understanding of the otherwise diversified parts of Hans Jonas' work. This central element is the notion of dualism. I will demonstrate that, according to his interpretation of the history of philosophy, both related to his study of Gnosticism and modern philosophy, and according to his own philosophical reasoning, that is his philosophical biology and his ethics of responsibility, dualism is the main theme of Jonas' thought, and that such a perspective has intrinsic interpretative value. I will thus underline the value of Jonas' philosophical thesis for contemporary philosophical reasoning, partly by showing the foundation of his ethics of responsibility
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Maldent, Olivier. "‘As if a picture had any sense to hurt a body’ : la représentation du corps du "non-civilisé" dans les Îles Britanniques, 1776-1815." Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030146.
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Cette étude a pour ambition d’expliquer les mécanismes qui informent la représentation du corps du "non-civilisé" dans les Îles Britanniques entre 1776 et 1815. Elle s’appuie sur un corpus de périodiques et de romans cités dans le titre et, de manière adventice, sur quelques documents iconographiques. Elle démontre, dans un premier temps, l’existence d’un lien, sinon paradoxal, du moins inattendu entre le degré de "civilisation" que l’observateur britannique prête à un individu ou à un groupe et la manière dont il représente son corps. Elle explique ensuite comment cette représentation est largement conditionnée par la théorie des climats, défendue, sous sa forme la plus aboutie, par Buffon, mais prolongée par d’autres observateurs sous des formes révélatrices d’une transition alors en cours. Cette transition voit l’essor de théories raciales fondées sur l’idée que le corps est un matériau à la fois mesurable et signifiant, dont on cherchera à prouver qu’elles s’opposent moins à la logique "climatique" que la doxa universitaire ne le laisse croire. C’est que le corps du "non civilisé" contribue lui-même à la formation d’un "corps impérial" en pleine formation, dont il devient un organe tantôt malade, tantôt vital. Ce n’est ainsi, précisément, qu’en tant que représentation que cette figure protéiforme acquiert un certain degré d’existenceAbstract This study aims at explaining the mechanisms that inform the way ‘uncivilized’ peoples’ bodies are represented in the British Isles between 1776 and 1815. It is based on a corpus of periodicals and novels cited in its title and, to a lesser extent, on some illustrations. It first demonstrates that there exists an unexpected if paradoxical link between the degree of ‘civilization’ that the British observer attributes to a given individual or group and the way this observer represents their bodies. It then explains how such a representation is largely conditioned by the theory of climates (aka ‘environmentalism’), the most sophisticated version of which was put forward by Buffon, but was then elaborated upon by other observers, in ways that turn out to disclose a transition that was then taking place. The transition in question is that by which racial theories, based on the idea that the body constitutes both a measurable and meaningful material, came to prevail. As this study seeks to prove, such theories are much less opposed to the previous ‘climatic’ ones than what academic doxa on the subject might lead us to believe. The reason is that ‘uncivilized’ peoples’ bodies contribute to shaping an ‘imperial body’ that is itself in progress and of which they become organs that are either perceived as unhealthy or vital. So it is precisely as a representation–and as nothing else–that the protean figure of the ‘uncivilized’ comes to life
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Panayot-Haroun, Nadine. "La présence hellénistique sur la côte syro-phénicienne : de Ras Ibn Hani à Beyrouth." Paris 1, 2012. http://www.theses.fr/2012PA010524.
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Un grand nombre d'études et de synthèses ont été produites concernant l'époque hellénistique. Il manque néanmoins une étude propre à la région côtière syro-phénicienne. Or il existe plusieurs études conduites anciennement ou récemment sur des zones particulières ou des sites spécifiques de la côte, en Syrie ou Liban. Dans ce renouveau des recherches, le Proche-Orient hellénistique, n'est plus terra incognita. Ainsi, ce qui longtemps fut considéré comme une lacune, est au moins en partie comblé par les découvertes archéologiques plus ou moins récentes. La documentation dont nous disposons aujourd'hui, même si elle reste lacunaire mérite, en effet, une tentative d'étude synthétique. Durant trois siècles, les Séleucides et les Lagides se disputent cette terre. Quelles furent les conséquences de cette occupation et de cette histoire agitée sur la région ? De la fondation de villes nouvelles aux échanges commerciaux, aux transferts culturels, tous les paramètres d'influences sont ici étudiés. La recherche sur la côte syro-phénicienne à l'époque hellénistique, s'inscrit dans cette perspective. Nous avons choisi de prendre en considération, pour ce travail, la partie côtière qui s'étend de Ras-ibn-Hani (près de Lattaquié en Syrie) au Nord, à Beyrouth (Liban) au Sud. C'est dans cette zone que les découvertes archéologiques sont les plus récentes, et qu'il est particulièrement intéressant de les étudier ou de les reconsidérer.
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Besson, Yvan. "Histoire de l'agriculture biologique : une introduction aux fondateurs, Sir Albert Howard, Rudolf Steiner, le couple Müller et Hans Peter Rusch, Masanobu Fukuoka." Troyes, 2007. http://www.theses.fr/2007TROY0003.
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L’agriculture biologique émane d’une critique sociale et agronomique : celle de l’industrialisme et du capitalisme qui tendraient à empêcher l’existence même des agriculteurs, et celle de l’agrochimie qui exploiterait les terres sans entretenir correctement leur fertilité. D’une manière générale, l’agrobiologie émerge d’une contestation politique romantique de la modernité, avec toute la complexité de ce courant d’idées. Nostalgie du monde paysat, recherche d’une harmonie de l’agriculture avec la nature, tendance au mysticisme biologique, refus du désenchantement du monde, influences de l’Orient, critique de l’extension de la soif du profit, constituent les thèmes récurrents, plus ou moins accentués selon les fondateurs Howard, Müller, Rusch, Fukuoka. Avec Steiner, les racines de l’agrobiologie plongent dans l’occultisme. Une clarification épistémologique et philosophique de la diversité de ces enjeux culturels s’imposait. Sur le plan agronomique, les critiques tournent autour du thème de l’oubli agrochimique du sol et de l’importance de l’humus pour le maintien de la fertilité et la qualité nutritionnelle des produits agricoles. Outre une économie fondée sur l’agriculture, les alternatives proposées concernent la prise en charge de la commercialisation par les producteurs et un renouveau des techniques de la fertilisation organique, surtout avec le compostage et les engrais verts. De plus, la réflexion sur la nature comme modèle invite aussi à un rapprochement de l’agriculture avec la forêt, lequel trouve aujourd’hui un prolongement inédit dans une agroforesterie intégrant l’amendement au bois raméal fragmentéOrganic farming originates from a social and agronomical criticism of industrialism and capitalism which tend towards the complete disappearance of farming, and of agricultural chemistry which exploits land without properly maintaining its fertility. In general, organic farming emerged from a romantic political contestation of modernity in all its complexity. Nostalgia for country life, a search fro harmony between farming and nature, a tendency towards biological mysticism, refusal of disillusion with the world, oriental influences, criticism of expansion of thirst for profit, all are recurrent themes, more or less underlined by the founders Howard, Müller, Rusch and Fukuoka. According to Steiner, organic farming plunges its roots in occultism. An epistemological and philosophical clarification on these various cultural issues became necessary. From an agronomical point of view, the criticism concerns themes of agricultural chemistry’s neglect for soil quality, importance of humus in the preservation of soil fertility and nutritional quality of agricultural produce. Apart from an economy based on farming, the alternatives proposed are marketing by producers and a return to organic fertilization techniques using compost and green manures. In addition, the idea of using nature as a model invites a comparison of farming with forestry, which today is compounded by agroforestry methods incorporating Ramial Chipped Wood
Books on the topic "Han civilisation"
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Sin-wai, Chan, and Summers Della, eds. Langwen dang dai Ying yu da ci dian (Ying Ying, Ying Han shuang jie): Longman dictionary of English language & culture (English-Chinese). Beijing: Shang wu yin shu guan, 2004.
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Ceccucci, Piero, ed. Fiorenza mia…! Firenze e dintorni nella poesia portoghese d'oggi. Florence: Firenze University Press, 2009. http://dx.doi.org/10.36253/978-88-8453-329-6.
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In the Portuguese imagination Florence is justly considered the cradle of modern western civilisation. Seen and admired from the Renaissance on as the new Athens, for the Portuguese it has always represented not only a model of culture and civilisation to take as inspiration, but also and above all the locus amoenus of spiritual and intellectual harmony and balance, dreamed-of and unattainable, that floods and pervades the soul with a vague, nostalgic sentiment of admiration. Evidence of this, now as in the past, are the serried ranks of poets who for centuries have sung its praises and raised it to the rank of myth. This brief anthology proposes only a few of them, among the most renowned of recent generations. In a truly original way these poets have managed to convey to the hearts and minds of their compatriots their own stunned vision of the city, illustrating emotions that cannot fail to move even the Florentines and, in a broader sense, we Italians as a whole. Thus what is offered in these pages, in fine Italian translation, is this mesh of voices, an intimate and enthralling polyphony of city, poet and reader, unfurling in an evocative melody and proposing the legend of Florence in a new light – possibly more authentic and illuminating.
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Kang, Mathilde. Francophonie en Orient. NL Amsterdam: Amsterdam University Press, 2017. http://dx.doi.org/10.5117/9789462985148.
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This book offers a pioneering study of Asian cultures that officially escaped from French colonisation but nonetheless were steeped in French civilisation in the colonial era and had heavily French-influenced, largely francophone literatures. It raises a number of provocative questions, including whether colonisation is the ultimate requirement for a culture's being defined as francophone, or how to think about francophone literatures that emerge from Asian nations that were historically free from French domination. The ultimate result is a redefining of the Asian francophone heritage according to new, transnational paradigms.
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Zorzi, Andrea, ed. La civiltà comunale italiana nella storiografia internazionale. Florence: Firenze University Press, 2009. http://dx.doi.org/10.36253/978-88-6453-113-7.
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This book contains the proceedings of the first international conference organised by the Centro di Studi sulla civiltà comunale of the University of Florence, and offers a fine overview of the contribution made by international historiography to the history of the Italian Comunes. One of the most significant periods in the country's past is addressed here by some of the leading international specialists through the reconstruction of the approaches, issues and outcomes of the principal foreign historiographies (German, French, American, Spanish and English). The result is a fairly articulated picture of how the civilisation of the Comune has been treated and appraised over time outside Italy. Consequently, the book is offered as an updated tool of historiographic reflection and as a useful yardstick for studies devoted to the European urban world.
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De Giorgi, Laura, and Federico Greselin. 150 Years of Oriental Studies at Ca’ Foscari. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-252-9.
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Since its establishment in 1868, Ca’ Foscari University’s educational vocation has been marked by its attention to the study and teaching of Oriental languages. Inheriting the legacy of Venice as a commercial and cultural gateway to the East, the development of Oriental studies has been envisioned as one of the most important and peculiar missions of this University as a national educational institution. This volume revisits the history of the teaching and research on Middle, Central, South-Asian and East Asian languages and civilisations at Ca’ Foscari, and of this University’s relationships with the East, offering some insights and information about the evolution of these disciplines, the main protagonists and the multiple connections that have tied and still tie Ca’ Foscari with the Oriental world.
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Philip, Steele. I wonder why castles had moats and other questions about long ago. New York: Kingfisher Books, 1994.
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Gadamer, Hans-Georg. Hans-Georg Gadamer on education, poetry, and history: Applied hermeneutics. Albany: State University of New York Press, 1992.
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Progress and the invisible hand: The philosophy and economics of human advance. London: Warner Books, 1999.
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Nonviolence to animals, earth, and self in Asian traditions. Albany, NY: State University of New York Press, 1993.
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Schotter, Jesse. Introduction: A Hieroglyphic Civilisation. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474424776.003.0001.
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The introduction traces how, through the comparison to Egyptian hieroglyphs, twentieth-century writers, directors, and theorists incessantly invoked other media as well as other nations as they sought to define the most essential qualities and capabilities of their own. Rather than attempting to combine media, the modernists defined the uniqueness of any medium by its hybridity, its ability to enclose or embody the sonic, visual, or semantic characteristics of other media forms. At the same time, by situating conceptions of hieroglyphics within the historical context of Egypt in the 1920s and in relation to the novels of Tawfiq al-Hakim and Naguib Mahfouz, the book insists on the fundamental connection between theories of new technologies on the one hand and colonialism, nationalism, and the universalist desire to bridge linguistic and cultural boundaries on the other.
Book chapters on the topic "Han civilisation"
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Küfeoğlu, Sinan. "SDG-2 Zero Hunger." In Emerging Technologies, 209–28. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-07127-0_4.
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AbstractPeople’s lives, communities and civilisations have all been defined by constant danger. Hunger is the menace, a plague that causes weakness, despair and death in the worst-case scenarios. One of the primary common threads has been hunger throughout history, which has resulted in large-scale migration, wars, conflicts and great sacrifices. This chapter presents the business models of 40 companies and use cases that employ emerging technologies and create value in SDG-2, Zero Hunger. We should highlight that one use case can be related to more than one SDG and it can make use of multiple emerging technologies.
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Romero-Ruiz, Maria Isabel. "Trans-National Neo-Victorianism, Gender and Vulnerability in Kate Grenville’s The Secret River (2005)." In Cultural Representations of Gender Vulnerability and Resistance, 147–65. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95508-3_9.
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AbstractThe British Empire has become a new trope in neo-Victorian studies, incorporating a postcolonial trans-national approach to the re-writing of the Victorian past. Kate Grenville’s novel The Secret River is set in Australia in the early nineteenth century when issues of transportation and colonisation coalesce with the fight for survival under precarious conditions. The Secret River is the story of the confrontation between colonisers and colonised people in terms of gender and vulnerability. This chapter analyses the role of Empire in the construction of a British identity associated with civilisation and that of the native population. Following Judith Butler’s theories, my discussion is organised around two main topics: Australian history and narratives of recollection, and gender identity and vulnerability both in white settlers and indigenous communities. My contention is that both sides became involved in a relationship of mutual vulnerability.
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Prieto, Moisés. "‘Especial Outrage to Humanity and Civilisation’. The Atrocities of General Juan Manuel de Rosas and the Pursuit of Empathy." In Making Humanitarian Crises, 29–52. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-00824-5_2.
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AbstractThe Uruguayan Civil War (1839–1851), in which Brazil, France, Britain and the Argentine Confederation were involved, became an international conflict with humanitarian claims in favour of the besieged population of Montevideo with its prominent French community. General Juan Manuel de Rosas, governor of Buenos Aires with dictatorial powers, was allied against Montevideo, where many of his unitarian enemies had fled and where his regime was under attack through inflammatory newspapers and pamphlets. This chapter will examine the emotional strategies deployed by anti-Rosist dissidents in order to provoke a stronger involvement by France and Britain in support of Montevideo and the unitarians.
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"Qin and Han: Centralised Territorial State and the Administrative City." In Chinese History and Civilisation, 158–77. WORLD SCIENTIFIC, 2021. http://dx.doi.org/10.1142/9789811214486_0007.
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Fazel, Shirin Ramzanali. "2 Io e l’Islam." In Diaspore. Venice: Edizioni Ca' Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-411-0/002.
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This chapter gathers Shirin’s reflections about her experience as a Muslim Italian woman who has lived in Italy and the United Kingdom. Shirin portrays her daily life, including her experience of religious and racist discrimination. In particular, the text analyzes how Muslims are depicted in media and the frequent association between Islam and terrorism. “Io e l’Islam” does not only criticise the hypocrisy of xenophobe Europeans who believe that Western civilisation is inherently ‘superior’ to all other civilisations, but it also highlights the contradictions of extremist Muslims who contravene the teaching of Islam.
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Coletta, Michela. "Mythologizing the internal Other: rural tradition as antidote to modern civilization." In Decadent Modernity, 57–85. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786941312.003.0003.
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The emergence of literary and cultural criollismo has usually been looked at in the context of early-twentieth-century nationalism. While these analyses have contributed to a better understanding of the extent to which early-twentieth-century responses to immigration shaped the political debate over the following decades, they seem to underestimate the pervasiveness of civilisational constructs at the turn of the century, thus failing to fully appreciate the specific contexts in which the first coherent attempts to come to terms with ideas of the modern were made. Breaking away from previous interpretations that look at the early-twentieth-century discourse about the nation almost exclusively in terms of a reaction to the phenomenon of mass immigration, this chapter focuses on the turn-of-the-century period and shows that, both in the River Plate and in Chile, discourses of the autochthonous primarily originated in response to the hegemonic outward-looking idea of modern civilisation. The chapter analyses the shift from the idea of a barbaric past to that of rural tradition. The countryside was used to counterbalance the refined and decadent urban civilisation based on European cultural models.
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Jahanbegloo, Ramin. "Thinking as Heretics." In In Praise of Heresy, 3–14. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190130541.003.0001.
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The significance of thinking in the world and about the world constitutes the value of heresy. Thus, the best in the sense of nobility of human spirit is the capacity of heretic questioning. The unique paradox of this situation is such that, even though the progress of civilisation has always been the work of heretics, civilisations are themselves destroyers of heretics. Thus, those who contemplated the future of mankind from the heretical perspectives, were all, during the past centuries, inspired with a sense of danger. They lived with a rare conviction that everything had become questionable and that history was no more inspired with a consciousness of its nullity. As compared with these heretics, we have become meaningless creatures, for whom the awareness of life has ceased to exist. That is why we live in a process of changing life which enforces no change in our mode of thinking. It follows, then, that humankind is voyaging upon an uncharted sea, unable to reach any shore which will give it a clear perspective on the whole.
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Suša, Oleg. "From Civilisational Crisis to Revolutionary Transformation?" In Social Transformations and Revolutions. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474415347.003.0005.
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Strong perceptions of crises have been in the making since the 1970s. The plurality of crises results from dynamic transformations of politico-economic, societal and environmental conditions. Policies adapting to these crises decisively shaped the ‘neoliberal turn’ of Western societies, responding to economic, social and technological changes in ambiguous ways: they combine deregulation with new modes of control and certain civilising efforts. In this context, the global expansion of ostensibly free-market capitalism, accompanied by relocations of industries and new directions of technological innovation, has played a key role. This configuration affects global civilisational dynamics, now headed either towards further degradation of humanity and the planet or to the generation of something new. The question is whether a revolutionary transformation of both capitalism and civilisation could be on the horizon.
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Arnason, Johann P. "To Hell and Beyond: The European Civilisational Crisis of the Twentieth Century." In European Integration, 34–63. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474455893.003.0003.
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The main focus of the chapter is on the first half of the short twentieth century as a background to European integration, but it contains some reflections on subsequent developments. Against the widely current description of the period from 1914 to 1945 as a time of European civil war, it is argued that the notion of a civilisational crisis is more adequate, and this crisis is best understood in terms of modernity as a distinctive civilisation with specific European variations. Global wars and totalitarian regimes, based on ideological absolutizations of class and nation as historical actors, are the defining features of the crisis period. The following phase, characterised by the Cold War, was partly a step beyond the crisis, partly a perpetuation of its dynamics. The process of European integration, unfolding in this context, was a response to the most traumatic experiences of the crisis, but also an attempt to move beyond the constellation that had proved conducive to disasters. This latter aspect may be described as the civilisational dimension of the European project. The concatenation of circumstances and intentions is a matter for historical interpretation, rather than strong theories; in this regard, the work of Alan Milward is exemplary.
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Cartledge, Paul. "Greek civilisation and slavery." In Classics in Progress. British Academy, 2006. http://dx.doi.org/10.5871/bacad/9780197263235.003.0010.
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This chapter examines whether Greek civilization was based on slavery. The silence of classicists on the subject is not surprising. The discussion here is limited to Anglo-American scholarship, in an attempt to achieve a manageable focus, though a great deal of the last half-century's work on ancient Greek slavery has been written in French and German. Slavery may cover very different types of unfreedom, such as the chattel slave system of Athens and the helotage that was the predominant form of servitude practised by Sparta. Whether slaves, especially chattel slaves, are to be seen principally as living property or as socially dead outsiders evokes further levels of definition, which are also contested.
Conference papers on the topic "Han civilisation"
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Penaskovic, Richard. "M FETHULLAH GÜLEN’S RESPONSE TO THE “CLASH OF CIVILIZATIONS” THESIS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bteg9200.
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Part I contains an exposition of Sam Huntington’s thesis about the clash of civilisations ac- cording to Gülen. Huntington’s writings are far from being realistic evaluations regarding the future. Rather, they are more like a self-fulfilling prophecy. Gülen argues that by creat- ing new enemy fronts, Huntington actually sows the seeds for a clash of civilisations on the basis of religious and cultural differences. Part II looks at Gulen’s response to Huntington’s thesis and has three parts: tolerance, interfaith dialogue, and compassionate love. Tolerance means closing our minds to the faults of others, respecting ideas with which we disagree, and when attacked verbally, responding with mildness or as the Qur’an says, with ‘gentle words.’ Interfaith dialogue involves stressing the commonalities between the world religions, rather than past polemics and historical differences. In regard to compassionate love Gülen calls the universe a symphony of compassion because without compassion everything is in chaos. Souls filled with love are in Gülen’s view, the greatest heroes in the cosmos. The way of love is the way of the prophets. Part III contains my own views on the clash of civilisations. Written in the spirit of Gülen, I argue that in contradistinction to Huntington, the Muslim world is not monolithic, that many of the past wars and clashes were within the same civilisa- tion, and that the real clash is between extremists of all types and moderates within the same culture or civilisation. I also highlight the ecumenical message of Islam, namely, that all religion deserve respect and courtesy, that followers of different religious traditions should compete with one another in piety, and that the rope that links us to God also links us to one another (Qur’an 3:103).
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Warrier, Soumya S. "The Anti-city. Gurgaon and its villages." In 55th ISOCARP World Planning Congress, Beyond Metropolis, Jakarta-Bogor, Indonesia. ISOCARP, 2019. http://dx.doi.org/10.47472/meui9019.
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Today is a time of unprecedented growth — of shaping newer and ever changing environments around. Issues and shortcomings of rapid urbanisation offer opportunity grounds for architecture and planning, in this changing maze of activities. The paradigm shifts in the way how people see spaces, and how professionals see the same, are exposing and challenging the architect and urban designer to current harsh realities. India has been home to the earliest of civilisations and growth. Its intense engagement with the other continents have shaped and reshaped its culture and political ideas. With ginormous populations, extraordinary cultural mixes and rising economies, some of its regions are sites of intense action. This stage of intense fluctuation and turbulence demands reflection on how they have shaped (or are shaping) our relationships, societies and human exchanges. One is also forced to ask questions as to whether the existing knowledge capacities are enough to help manage and intervene these situations. It’s time we decoded our development trajectory and identified the fault lines so as to aim for a favourable projected future.
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Lenkov, Sergey, and Nadezhda Rubtsova. "Involvement into Cyber-Socialisation as a New Factor of Psychological Well-Being." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-37.
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The study is underpinned by a new author’s approach to understanding the involvement into cyber-socialisation as an integral psychological construct consisting of two relatively autonomous components: positive and negative involvement. The aim of this study was to identify relationships between youth engagement in cybersocialisation and the heterogeneous measures of a psychological well-being. For measurements the authors used the author’s ‘Questionnaire of involvement in cybersocialisation’, as well as Russian-language adaptations of the ‘Scale of psychological well-being’ C. D. Ryff, ‘Life satisfaction scale’ by E. Diener et al., and ‘Perceptible stress scale’ by S. Cohen & G. M. Williamson. The sample consisted of 268 persons aged 17 to 30 years, including 143 males (53.4 %) and 125 females (46.6 %), 131 employees in various organisations (48.9 %) and 137 full-time university and college students (51.1 %). Using an analysis of variance and regression, constructive engagement in cybersocialisation was found to increase indicators of psychological well-being and life satisfaction, and to decrease indicators of perceived stress, while destructive engagement in cybersocialisation had the opposite, negative impact on many of these indicators, and a significantly greater impact than constructive engagement. The findings confirm the ambivalent nature of cybersocialisation of contemporary youth and determine the prospects for a more detailed study of the structure and consequences of cybersocialisation processes in the developing information society of modern civilisation.
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Jerković, Ljiljana, and Mile Ilić. "Inkluzivna nastava građanskog obrazovanja u izmijenjenom društvenom kontekstu." In Nauka, nastava, učenje u izmenjenom društvenom kontekstu. University of Kragujevac, Faculty of Education in Uzice, 2021. http://dx.doi.org/10.46793/nnu21.627j.
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The starting assumption of the paper, based on scientific research, is that major changes to the objective reality (geological and climatic processes and natural disasters) and to our civilisation (range and challenges of formatisation and digitalisation processes, economic crises, pandemics of various diseases etc) have caused an altered social context at local, national, and global levels. For that reason, the idea of inclusion in society and education, with reference to the teaching subject of civics, has been widely acclaimed by scholarly circles and general public. With regard to that, the paper first offers a definition of the notion of inclusive teaching of the subject of civics, featuring its synthesised theoretical background regarding the achievements of humanistic psychology, of contemporary didactic paradigms, of the effects of specific theories of moral education, of teaching theories, and of principles of Universal Design for Learning. In that respect, highlighted are methodological specificities of the inclusive teaching of civics. Furthermore, identified are basic functions and competences of a teacher regarding planning, implementing, and evaluating that type of teaching. In the end, the paper displays the course of synchronised differentiation and integration of activities concerning individual and group learning and complementary teaching in a stimulative context, in operationalisation of the aforementioned theoretical background in designing textbooks and companions by a team of authors, and in creating and implementing online training courses for teachers of civics, aimed at improving the status of this subject within the curriculum.
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Wang, Luyu, Ying Huang, and Xin He. "Design of a Help-Seeking Companion Robot for Elderly People Living Alone." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001680.
Full textAbstract:
In recent years, the degree of aging on a global scale has intensified, and at the same time, “living alone” has become the norm for older people. Elderly people living alone not only have their children away from home, but they are also widowed. They are a more vulnerable group than the empty-nest elders. They often face triple barriers of physical, psychological and cognitive impairment, and are therefore often trapped in a difficult and lonely life. Therefore, in order to meet the needs of elderly people living alone to communicate with others and eager to solve life problems, this design hopes to build a small help-seeking companion robot based on the principles of emotional design and to dig deeper into the user’s spiritual satisfaction and emotional resonance. This design uses literature Data search method, network survey method, questionnaire interview method, market research method have conducted an in-depth understanding of the elderly living alone, companion robots, youth groups, etc., and determined the product positioning, use process, styling design and APP UI design.This design includes a robot end for the elderly living alone and an APP end for the youth group. The robot end mainly uses voice interaction to reduce the difficulty of using intelligent search and help the elderly in social activities, and to build a new form of communication between the elderly living alone and the elderly living alone, and between the elderly living alone and the youth group. The project is designed to meet the practical and spiritual needs of the elderly living alone, thus enhancing social stability and spiritual civilisation.
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Keles, Ozcan. "PROMOTING HUMAN RIGHTS VALUES IN THE MUSLIM WORLD: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/lfko6932.
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The premise of this paper is that human rights values are a persistent theme of Fethullah Gülen’s thought and tajdid and expressed by the Gülen movement through example. That tajdid is collectively constructed and communicated by allowing for adaptation and indigenisation in flexible response to different socio-cultural con- texts. What is more, Gülen’s views on democracy, pluralism, human rights and free- dom of belief directly promote human rights values and norms. The paper argues that the Muslim world is very important to Gülen’s overall aspiration for an inclusive civilisation and thus the movement is now active in most parts of that world. In time, as in Turkey, Gülen’s ideas will enable and empower the periphery in Muslim socie- ties to influence the centre ground and open the way for wider enjoyment of freedom and human rights. The paper is in three sections. The first looks at the underlying dynamics of Gülen’s influence and the nature of his tajdid, to assess whether his influence is transferable elsewhere. The second appraises the content of Gülen’s tajdid arguing that human rights values are an inherent theme of his discourse on Islam. Here, the paper analy- ses Gülen’s views on Anatolian Muslimness, democracy and politics, human rights and freedom of belief, illustrating Gülen’s incremental ijtihad on temporal punish- ment for apostasy in Islamic law. The third part traces the movement’s activities in the Muslim world, arguing that the movement has now entered a phase of adoles- cence, and asks whether Gulen’s tajdid and discourse, through the practice of the movement, can indeed promote human rights values in this world.
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Homiński, Bartłomiej. "Where is the library?" In Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8068.
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Urban tissue is composed of public spaces and their complementary buildings, most of which form a background for the less numerous monumental structures. Their value and importance is derived from the part they play within the city (for instance that of a church, a museum, an opera, a train station, etc.), and which finds its confirmation in their distinct architectural form and deliberate placement in areas that are vital to the perception of the form of a city. The compatibility of these three components – those of status, distinct architectural form and deliberate placement – makes them important structures. Regardless of historical, political or economic circumstances, the form of important structures has always been an expression of the aspirations and capabilities of a given period. Over the centuries, libraries have been a part of this group of structures. Currently, due to the civilisational transformation tied to the advancement of information technologies, the status of libraries within cities is undergoing substantial changes. Their modern architectural form is changing as well. In many cases it no longer expresses such values as durability, stability and solemnity, which had defined library buildings over the centuries, providing them with a particular distinctness. Is the deliberate placement of libraries in areas that are important to the perception of the form of a city still important in the face of the changes that are affecting the other two components that have been previously mentioned? The paper includes one of the possible answers to the question: where is the library?
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Celewicz, Piotr. "My smartphone is my sense: augmented experience of the city." In Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8096.
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According to Marshall McLuhan's theory of media, in which he claims that the media have become prostheses of human senses, nowadays we are witnessing the growing domination of mobile devices over most human activities in daily life. Why are social media so important in our lives? There are growing groups of application developers who offer brand new solutions which on the one hand can help us in our daily lives, but on the other they have a potential to disturb them, too. Some of these solutions offer a very interesting option of creating the so-called augmented reality, which enables us to gain access to a lot more data existing and circulating in our surroundings. Even social media can be used in addition to real architecture for building a new spectrum of impressions related to a place or city. It is the time for competition in which creativity can show us a new scenario for the future. The article is a subjective set of selected cases demonstrating the use of technology in devices, such as smartphones or tablets, and the potential of applications which use cellular networks to transmit data. They can be used for redefinition of the concept of experiencing the city and urban structures. This viral experience can shape new relationships and dependencies between people, media content, social network and urban spaces. How far will we go in the future? Which of these new phenomena will prove to be unimportant and will disappear as unnecessary? Gradually, as time goes by, we will find out.
The city as a collective living structure is the place of producing experience and consuming art which is based on the urban scale as the background for acting pedestrians; it may be seen as a kind of a digital game. The presented content may lead to the conclusion that, as humans, we are dependent or at least very attached to new technologies that allow us to define our identities and the position in the progress of civilisation.
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Mortensen Steagall, Marcos, and Sergio Nesteriuk Gallo. "LINK 2022 4th Conference in Creative Practice, Research and Global South." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.191.
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It is increasingly overwhelming that our societies are living in disintegrating environments and need for more sustainable design approaches and wiser ways of living and being. Anthropogenic design impact in corporate spheres is causing socio-ecological destruction that threatens the underpinnings of civilisation and bio-diverse nature. Hence, economies and life worlds are facing the limitations of narratives of progress and creeds of growth with their designs and actions that are inapposite to the flourishing of life on our planet. In this context that the LINK Conference has emerged. LINK is a research group created from reflections we always had about our actions as educators, researchers, and practitioners in the field of Art and Design. Over the last few years, we have noticed that such concerns have remained while they have multiplied, diversified, and become more complex. The more we dialogued with people worldwide, especially from the so-called “Global South”, the more we realised that these same issues were also dear to our colleagues, albeit with their colours and contours. The intensification of globalisation and commodities fostered by markets and technology has led today’s critical theorists to advocate for new kinds of engagement between Art, Design and the world. Not coincidentally, the last decades saw significant contributions to Art and Design Research in the Global South and Indigenous contexts, where inquiry is situated within an intelligent and intelligible world of natural systems, replete with relational patterns for being in the world. Indigenising methodologies centre the production of knowledge around Art and Design processes and pieces of epistemologies derived from Indigenous Cultures. The relationships between researchers, practitioners and practice are being challenged and redefined, empowering Indigenous peoples to collect, analyse, interpret, and control research data instead of simply participating in projects as subjects. These shifting orientations and approaches respond for the decolonisation of research in higher education institutions and research methodologies employed by academics. Art and Design can help to transform obsolete social and economic practices into novel forms of life or living a meaningful life, thus replacing anthropo-centric Design for more pluriversal and transformational approaches beyond apocalyptical visions and dystopia. LINK Conference focuses on ways of knowing that inform research and methods involving Art and Design Research in the Global South and Indigenous contexts . LINK 2022 will challenge emerging themes, new epistemologies, and the multiple relationships between theory and practice (if such a distinction can be made). This recipe has consolidated as a sort of amalgam of LINK Conference. In its 4th edition, LINK 2022 celebrates the relationship between practice-led Art and Design research, Global South and Indigenous world views, fostering cognitive shifts to address twenty-first-century issues and the creation of inclusive communities that emphasise the interconnectedness (physical, social, emotional, spiritual, and intellectual) between people and landscapes. We hope you enjoy the reading.
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Weller, Paul. "ROBUSTNESS AND CIVILITY: THEMES FROM FETHULLAH GÜLEN AS RESOURCE AND CHALLENGE FOR GOVERNMENT, MUSLIMS AND CIVIL SOCIETY IN THE UNITED KINGDOM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/cdcf7302.
Full textAbstract:
The 7/7 (2005) attack on London Transport by Muslims brought up in the UK shocked the Government, many Muslims, and the wider civil society. Subsequently, the UK’s ‘multi- culturalist’ policy consensus has been subject to intensive questioning. Politicians and some parts of civil society have challenged a perceived ‘separatism’ among Muslims; emphasised a need for shared values and social cohesion; and advocated the promotion of ‘moderate Islam’ and ‘moderate Muslims’. This paper argues that, in legitimising simplistic distinctions between ‘good’ (understood as ‘liberal’ or ‘modernist’) and ‘bad’ or ‘suspect’ (understood as ‘traditionalist’, ‘radical’ or ‘fundamentalist’) Muslims and forms of Islam, there is a risk of eliding the condemnation of terrorist crimes conducted on religious grounds into the criminalisation, or at least social marginalisation, of religious conservatism and/or radicalism. This approach, it is argued, is more likely to undermine the development of inclusive approaches to the common good and that what is needed instead are authentically Islamic approaches that can offer both a resource and a challenge to Government, Muslims and the wider civil society. Finally, it is argued that such resource and challenge can be found in themes from Fethullah Gülen’s teaching. Gülen, on Islamic grounds, condemns terrorism in the name of religion. Further, being rooted in a confident Ottoman Muslim civilisational heritage and having during the period of the Turkish Republic engaged with both ideological ‘secularism’ and political ‘Islamism’, he also offers a critique of the political instrumentalisation of Islam while ar- guing for an active Muslim engagement with the wider (religious and secular) society based on a distinctive Islamic vision characterised by a robustness and civility that could make a positive contribution in the present UK context.