Epilogue

2018 ◽  
Author(s):  
Katherine Clarke
Keyword(s):  
Natural World ◽  
Modern World ◽  
The Way

This chapter recalls the way in which landscapes are constructed, both in literary terms and in physical terms by characters within Herodotus’ narrative. It explores some modern parallels, such as the Kerch bridge which will link Crimea to Russia, for the manipulation of landscape through monumental engineering works as a symbol of imperial ambitions. It suggests, therefore, that the narrative of Herodotus, with its subtle and differentiated presentation of man’s interaction with the natural world, especially in the context of imperial projects, and its underlying proposition that the map of empire is constantly evolving, remains of immediate relevance to the modern world.

Market Reforms in Russia: Can the Vicious Circle Be Teared Open?

2004 ◽  
pp. 114-128
Author(s):  
V. Nimushin
Keyword(s):  
Economic Policy ◽  
Comparative Analysis ◽  
Historical Context ◽  
Vicious Circle ◽  
Modern World ◽  
Market Reforms ◽  
Main Task ◽  
Forward Movement ◽  
Socially Responsible ◽  
The Way

In the framework of broad philosophic and historical context the author conducts comparative analysis of the conditions for assimilating liberal values in leading countries of the modern world and in Russia. He defends the idea of inevitable forward movement of Russia on the way of rationalization and cultivation of all aspects of life, but, to his opinion, it will occur not so fast as the "first wave" reformers thought and in other ideological and sociocultural forms than in Europe and America. The author sees the main task of the reformist forces in Russia in consolidation of the society and inplementation of socially responsible economic policy.

John Adams, Klinghoffer and The Transmigration of Souls: Musical Responses to Terrorism

Public Voices ◽  
2017 ◽  
Vol 9 (1) ◽  
pp. 58
Author(s):  
John Anderson
Keyword(s):  
Modern World ◽  
The Political ◽  
John Adams ◽  
Political Dialogue ◽  
The Way

This paper explores the way in which the music of John Adams responds to terrorism and looks at some of the controversies surrounding his work. It represents a reflection on how the musical and the political can interact in the modern world, engaging his work on the level of political dialogue.

The Well-Mannered Auditor

2018 ◽  
Author(s):  
James Deaville
Keyword(s):  
Nineteenth Century ◽  
English Language ◽  
The Self ◽  
Modern World ◽  
Music Making ◽  
Social Events ◽  
Drawing Room ◽  
The Way

The chapter explores the way English-language etiquette books from the nineteenth century prescribe accepted behavior for upwardly mobile members of the bourgeoisie. This advice extended to social events known today as “salons” that were conducted in the domestic drawing room or parlor, where guests would perform musical selections for the enjoyment of other guests. The audience for such informal music making was expected to listen attentively, in keeping with the (self-) disciplining of the bourgeois body that such regulations represented in the nineteenth century. Yet even as the modern world became noisier and aurally more confusing, so, too, did contemporary social events, which led authors to become stricter in their disciplining of the audience at these drawing room performances. Nevertheless, hosts and guests could not avoid the growing “crisis of attention” pervading this mode of entertainment, which would lead to the modern habit of inattentive listening.

Apocalypticism and Globalization in the Early Modern World: A Medievalist’s Perspective

2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Jay Rubenstein
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
Belief Systems ◽  
World History ◽  
Natural World ◽  
Seventh Century ◽  
Modern World ◽  
Early Modernity ◽  
Age Of Discovery ◽  
The Middle Ages

Abstract The apocalyptic belief systems from early modernity discussed in this series of articles to varying degrees have precursors in the Middle Ages. The drive to map the globe for purposes both geographic and symbolic, finds expression in explicitly apocalyptic manuscripts produced throughout the Middle Ages. An apocalyptic political discourse, especially centered on themes of empire and Islam, developed in the seventh century and reached extraordinary popularity during the Crusades. Speculation about the end of world history among medieval intellectuals led them not to reject the natural world but to study it more closely, in ways that set the stage for the later Age of Discovery. These broad continuities between the medieval and early modern, and indeed into modernity, demonstrate the imperative of viewing apocalypticism not as an esoteric fringe movement but as a constructive force in cultural creation.

Use of ICT in Teaching Vocational Subjects

2021 ◽  
Vol 9 (2) ◽  
pp. 803-813
Author(s):  
Deepak Chakravarty, Dr. Mahima Gupta, Prof. Banhi Jha
Keyword(s):  
Information And Communication Technologies ◽  
Information And Communication Technology ◽  
Communication Technology ◽  
Teaching And Learning ◽  
Communication Technologies ◽  
Modern World ◽  
Physical Strength ◽  
New Information ◽  
Information And Communication ◽  
The Way

In today’s modern world, globalization has completely changed the way of working. The way we live, learn, work, and even define work has changed due to new information and communication technologies—Hence, it can stated that human capital fuel up the modern economy. In reality, the information and communication technology revolution has turned intelligence into a valuable commodity. In today's economy, economic growth is based on mental intelligence rather than physical strength, and its worth is generated by recruiting knowledgeable workers and continuing to learn. Incorporating information and communication technology (ICT) into vocational and technical education and the educational system in general has a vast range of consequences on teaching and learning.

scholarly journals The Ethical Experience of Nature: Aristotle and the Roots of Ecological Phenomenology

2010 ◽  
Vol 4 (1) ◽  
Author(s):  
Dylan B. Van der Schyff
Keyword(s):  
21St Century ◽  
Subjective Experience ◽  
Natural World ◽  
Human Experience ◽  
Deep Ecology ◽  
Scientific Culture ◽  
Environmental Challenges ◽  
Moral Meaning ◽  
Ethical Experience ◽  
The Way

I demonstrate here how Aristotle's teleological conception of nature has been largely misunderstood in the scientific age and I consider what his view might offer us with regard to the environmental challenges we face in the 21st century. I suggest that in terms of coming to an ethical understanding of the creatures and things that constitute the ecosystem, Aristotle offers a welcome alternative to the rather instrumental conception of the natural world and low estimation of subjective experience our contemporary techno-scientific culture espouses. Among other things, I consider how his conception of orexis and eudaimonia (happiness or, as I prefer here, "the flourishing life") might be extended to include the eco-system itself, thus allowing us to better understand the moral meaning of nature. I conclude with a look at the way in which modern phenomenology re-addresses the fundamental Greek concern with ontology, meaning and human authenticity. I consider the ways in which phenomenology reasserts the value of direct human experience that was so important to Aristotle; and I consider how this view, and that of Deep ecology, may help us to experience nature - and all of Being for that matter - in a more authentic, meaningful and altogether ethical light.

Islam and Art: An Overview

2021 ◽  
Author(s):  
Wendy Shaw
Keyword(s):  
Modern World ◽  
Late Antique ◽  
Way Of Life ◽  
Human Creativity ◽  
Image Function ◽  
Cultural World ◽  
Direct Recognition ◽  
Modes Of Engagement ◽  
Religion And Art ◽  
The Way

Modern terms like “religion” and “art” offer limited access to the ways in which nonverbal human creativity in the Islamic world engages the “way of life” indicated by the Arabic word din, often translated as religion. Islam emerged within existing paradigms of creativity and perception in the late antique world. Part of this inheritance was a Platonic and Judaic concern with the potentially misleading power to make images, often misinterpreted in the modern world as an “image prohibition.” Rather, the image function extended beyond replication of visual reality, including direct recognition of the Divine as manifest in the material and cultural world. Music, geometry, writing, poetry, painting, devotional space, gardens and intermedial practices engage people with the “way of life” imbued with awareness of the Divine. Rather than externally representing religious ideas, creativity fosters the subjective capacity to recognize the Divine. Flexible enough to transcend the conventions of time and place over the millennium and a half since the inception of Islam, these modes of engagement persist in forms that also communicate through the expressive practices of contemporary art. To consider religion and art in Islam means to think about how each of these categories perpetually embodies, resists, and recreates the others.

Benjamin Franklin

2021 ◽  
Author(s):  
D. G. Hart
Keyword(s):  
United States ◽  
The United States ◽  
Natural World ◽  
Protestant Reformation ◽  
Benjamin Franklin ◽  
Self Help ◽  
Medieval Church ◽  
Worship Services ◽  
Church And Society ◽  
The Way

Benjamin Franklin grew up in a devout Protestant family with limited prospects for wealth and fame. By hard work, limitless curiosity, native intelligence, and luck (what he called “providence”), Franklin became one of Philadelphia’s most prominent leaders, a world-recognized scientist, and the United States’ leading diplomat during the War for Independence. Along the way, Franklin embodied the Protestant ethics and cultural habits he learned and observed as a youth in Puritan Boston. This book follows Franklin’s remarkable career through the lens of the trends and innovations that the Protestant Reformation started (both directly and indirectly) almost two centuries earlier. The Philadelphian’s work as a printer, civic reformer, institution builder, scientist, inventor, writer, self-help dispenser, politician, and statesman was deeply rooted in the culture and outlook that Protestantism nurtured. Through the alternatives to medieval church and society, Protestants built societies and instilled habits of character and mind that allowed figures such as Franklin to build the life that he did. Through it all, Franklin could not assent to all of Protestantism’s doctrines or observe its worship. But for most of his life, he acknowledged his debt to his creator, reveled in the natural world guided by providence, and conducted himself in a way (imperfectly) to merit divine approval. This biography recognizes Franklin as a cultural or non-observant Protestant, someone who thought of himself as a Presbyterian, ordered his life as other Protestants did, sometimes went to worship services, read his Bible, and prayed, but could not go all the way and join a church.

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