The Bible and Christian Poetry in Modern China

2021 ◽  
pp. 346-362
Author(s):  
Guangqi Rong ◽  
Zhaohui Bao
Keyword(s):  
Public Sphere ◽  
Chinese Culture ◽  
Life Experience ◽  
Modern China ◽  
Republic Of China ◽  
The Public ◽  
The Bible ◽  
Christian Literature ◽  
The Public Sphere ◽  
The One

With the arrival of Christianity and the translation of the Bible in China, Chinese culture and society have experienced tremendous transformation. On the one hand, the Chinese Bible, Chinese Union Version (CUV) in particular, influences modern Chinese poets in that they learn from the Bible words, images, imagination, stories, and narrative modes different from traditional literature; on the other hand, it affects them spiritually, with concepts of life, world, and values from the Bible. This essay looks at the above relationship between the Chinese Bible and Christian poetry in People’s Republic of China. Many Chinese poets in the twentieth century have indispensable dialogues with Christianity in their writing, particularly the Bible, which endows Chinese modern literature with unique life experience and world imagination. From modern to contemporary times, Chinese Christian literature has gradually improved, from the initial superficial influence of the Bible to the internalized life experience, thus leading to a profound artistry that gains respect in the public sphere.

scholarly journals The corporate takeover of the online public sphere: A critical examination, with reference to 'the New Zealand case'

2005 ◽  
Vol 11 (1) ◽  
pp. 90-112 ◽  
Author(s):  
Lincoln Dahlberg
Keyword(s):  
New Zealand ◽  
Mass Media ◽  
Public Sphere ◽  
Critical Examination ◽  
The Internet ◽  
The Public ◽  
Multiple Alternative ◽  
The Public Sphere ◽  
The One ◽  
And Control

Much communications research is in agreement about the failure of mass media to adequately facilitate a public sphere of open and reflexive debate necessary for strong democratic culture. In contrast , the internet's decentralised, two-way communication is seen by many commentators to be extending such debate. However, there is some ambivalence among critical theorists as to the future role of the internet in advancing the public sphere. On the one hand, the internet is providing the means fot the voicing of positions and identities excluded from the mass media. On the other hand, a number of problem are limiting the extensiveness and effetivness of this voicing. One of the most significant problems is the corporate colonisation of cyberspace, and subsequent marginalisation rational-critical communication. It is this problem that i will focus on in this article, with reference to examples from what I refer to as the 'New Zealand online public sphere'. I show how online corporate portals and media sites are gaining the most attention orientated to public communication, including news, information, and discussion. These sites generally support conservative discourse and consumer practices. The result is a marginalisation online of the very voices marginalised offline, and also of the critical-reflexive form of communication that makes for a strong public sphere. I conclude by noting that corporate colonisation is as yet only partial, and control of attention and media is highly contested by multiple 'alternative' discursive spaces online.

Democratising the global order: from communicative freedom to communicative power

2010 ◽  
Vol 36 (2) ◽  
pp. 431-447 ◽  
Author(s):  
JAMES BOHMAN
Keyword(s):  
Decision Making ◽  
Civil Society ◽  
Public Sphere ◽  
Institutional Design ◽  
The Other ◽  
Global Order ◽  
The Public ◽  
The Public Sphere ◽  
The One ◽  
Communicative Power

AbstractWhile there is much discussion of the need for democracy in transnational institutions, there is less discussion of the conditions for their democratisation. To address this deficit, a general account of democratisation is necessary. I propose that democratisation is dependent on the joint realisation of two conditions: communicative freedom and communicative power. Democratisation thus requires, first, publics and associations in which communicative freedom is realised on the one hand; and, second, institutions that link such freedom to the exercise of communicative power to decision making on the other. In order for these conditions to be met, civil society must be expanded into the public sphere. The transformation of communicative freedom into communicative power can be promoted only by institutions that recognise the decisional status of publics, which in turn depend on civil society to generate the deliberative benefits of the plurality of perspectives. Communicative power is not merely spontaneously generated through publics, but also through publics expressly formed through democratic institutional design.

scholarly journals Religia w przestrzeni życia publicznego w regionach Europy Środkowej

Politeja ◽  
1970 ◽  
Vol 14 (1(46)) ◽  
pp. 103-139
Author(s):  
Emilia Moddelmog-Anweiler
Keyword(s):  
Public Sphere ◽  
Social Practice ◽  
Public Life ◽  
Social Identities ◽  
Traditional Religion ◽  
The Public ◽  
The Public Sphere ◽  
The One ◽  
Role Of Religion ◽  
Religion In Public Life

Religion in the public life in the regions of Central Europe. Features of the Central European model For post‑communist states, which experienced programmative secularization of society, and are currently building civil society, the Western models of determining the place and role of religion in public sphere seem to be inadequate and simplistic. On the one hand, freedom of religion in this region symbolizes success of a new democratic order. On the other, the rapid pace of social, cultural and political changes causes dilemmas regarding the place of religion in public life, where religion is part of cultural, national and social identities. People are stretched between the freedom to be religious publicly, return to traditional religion and freedom of other choices. It therefore seems that, despite religious diversity and the presence of specific historical circumstances in individual countries, these societies share the perspective of determining the place of religion in the public sphere today, which is the basis of the specific features of religion in public life. The article presents an ovierview of observations and interpretations of characteristics of social practice to the presence of religion in the public sphere, which were distinquished on the basis of qualitative research conducted in Poland, Slovakia and Ukraine.

scholarly journals La religión en la esfera pública: análisis de la "cláusula de traducción" del discurso religioso al lenguaje secular

2017 ◽  
Vol 4 (1) ◽  
pp. 93 ◽  
Author(s):  
Gonzalo Scivoletto
Keyword(s):  
Public Sphere ◽  
Religious Language ◽  
The Public ◽  
Religious Speech ◽  
Last Stage ◽  
The Public Sphere ◽  
The One ◽  
Genre Change ◽  
Sobre Todo

El presente trabajo se ocupa del lugar de la religión en la última etapa de la obra de Habermas. En la primera parte se muestran las diferentes aristas de la cuestión de la religión, poniendo énfasis en los aspectos filosófico-políticos, sobre todo el que concierne a la “traducción” del lenguaje religioso al secular como un “requisito” de acceso a la esfera pública. En la segunda parte, se reconstruye, señalando sus límites o dificultades, el concepto de “traducción” en Habermas. Para ello, se apela, además, a algunas categorías conceptuales propuestas por Jean-Marc Ferry. La traducción en este marco puede ser entendida en dos sentidos: como una reformulación semántica que apunta a ampliar el universo discursivo de origen (traducción como desencapsulamiento) y como una transformación de los géneros pre o para-argumentativos en argumentativos (traducción como cambio de género discursivo). TITLE: Religion in the public sphere: analysis of the translation clause of religious speech to secular language ABSTRACTThe present work deals with the place of religion in the last stage of Habermas’ work. In the first part the different aspects of the question of religion are shown, emphasizing the philosophical-political aspects, especially the one that concerns the "translation" of the religious language to the secular like a "requisite" of access to the public sphere. In the second part, the concept of "translation" in Habermas is reconstructed, pointing out its limits or difficulties. To this end, it also appeals to certain conceptual categories proposed by Jean-Marc Ferry. The translation in this framework can be understood in two senses: as a semantic reformulation that aims to extend the original discursive universe (translation as “disencapsulation”) and as a transformation of the pre or para-argumentative genres into argumentative (translation as discursive genre change). 

Technological Illusions and Educational Resistances

2016 ◽  
pp. 428-443 ◽  
Author(s):  
Eduardo Villanueva-Mansilla
Keyword(s):  
Public Sphere ◽  
The Political ◽  
Political Class ◽  
The Public ◽  
One Laptop Per Child ◽  
Counter Narrative ◽  
The Media ◽  
The Public Sphere ◽  
The One

OLPC, the One Laptop Per Child initiative, was accepted by just a few countries, including Peru. The largest acquisition of computers has produced a fairly low impact in education and is now being quietly phased-out. Peru's government decision to adopt the computers, back in 2007, was not contested or questioned by the political class, the media or even teachers, with just a rather small number of specialists arguing against it. This chapters discussed the political and argumentative processes that brought OLPC into the public sphere, through the use of a specific narrative, that of hackerism, i.e., the hacker attitude towards computers, and how social and political validation resulted in adoption. An assessment of the process of framing OLPC as a hacker product and the perils of such reasoning lead to discuss the need for a counter-narrative about the role of computers in society.

The Allure and Costs of Capability

2020 ◽  
pp. 151-164
Author(s):  
Poulami Roychowdhury
Keyword(s):  
Public Sphere ◽  
Public Space ◽  
Social Mobility ◽  
Negative Effects ◽  
The Public ◽  
Self Confidence ◽  
The Public Sphere ◽  
The One

Chapter 11 analyzes the costs and benefits of women’s “capability.” On the one hand, women who tried to be “capable” became empowered in concrete ways. They gained self-confidence, feeling psychologically better than they had after experiencing abuse. Some of them experienced important forms of social mobility, acquiring stable jobs and respect from friends and neighbors. Some became members of the public sphere, able to navigate government offices, occupy public space, and lead their own organizational efforts. On the other hand, by trying to be “capable,” women also experienced real uncertainty and risks. They became overworked, overwhelmed, lonely, and physically endangered. Trying to be capable had long-term negative effects on women’s health, mental stability, and, for some, the very desire to survive.

The Rebel Academy: Modernity and the Movement for a University in Princely Baroda, 1908–49

2002 ◽  
Vol 61 (3) ◽  
pp. 919-947 ◽  
Author(s):  
Manu Bhagavan
Keyword(s):  
Civil Society ◽  
Public Sphere ◽  
South Asia ◽  
Private Sphere ◽  
Internal Space ◽  
The Public ◽  
Partha Chatterjee ◽  
The Public Sphere ◽  
The One ◽  
Indian Male

In recent analyses of nationalism in colonial South Asia, Partha Chatterjee and Tanika Sarkar, among others, have argued that as a result of colonial domination in the “public sphere”—the realm of the state and civil society—Indian male nationalists deployed the “private sphere”—the realm of the home—as the discursive site of anticolonial nationalist imaginaries. The internal space of the home was “the one sphere where improvement could be made through [Indian men's] own initiative, changes could be wrought, where education would bring forth concrete, manipulable, desired results” (Sarkar 1992, 224; Chatterjee 1989) and it therefore took on “compensatory significance” in the experience of modernity in India (Chakrabarty 2000, 215–18).

Amos and ‘Ghana in the Eyes of God’: a Public Theological Response to Bribery and Corruption

2019 ◽  
Vol 13 (3) ◽  
pp. 282-300
Author(s):  
Patrick Kofi Amissah
Keyword(s):  
Social Justice ◽  
Public Sphere ◽  
Public Theology ◽  
Religious Leaders ◽  
The Public ◽  
The Bible ◽  
Independent Judiciary ◽  
The Public Sphere ◽  
Miscarriage Of Justice

AbstractThe purpose of this article is to draw upon the condemnation of bribery, corruption and miscarriage of justice to be found in the book of Amos for the sake of a public theology. The occasion for such is a bribery scandal that hit the Ghanaian judiciary. An investigative journalist presented evidence to substantiate the hitherto unsubstantiated perception that some judges in Ghana take bribes to skew judgement. The scandal is deepened through many of the judges being Christian. They attracted widespread criticism from religious leaders, both Christian and others, as well as from the wider society. The public sphere of a fair and independent judiciary was thus compromised. The argument draws upon an assessment of Amos 5:7; 10, 12 and 6:12. These texts are examined in the light of this judicial bribery and corruption scandal and thus provide an example of how the Bible can play a part in a public theology and nurture of social justice.

The Child/Time Factor in Friendships of Men and Women in Similar Occupations

1995 ◽  
Vol 76 (1) ◽  
pp. 239-246
Author(s):  
Diane M. Ganiere ◽  
Christine Dinsmoore ◽  
Ellen Silverman
Keyword(s):  
Public Sphere ◽  
Sex Difference ◽  
Men And Women ◽  
Dependent Children ◽  
The Public ◽  
Playing Field ◽  
The Public Sphere ◽  
The One ◽  
Survey Responses ◽  
Occupational Settings

To level the playing field when comparing men's and women's friends in number and closeness, a sample of men and women with approximately equal amounts of responsibility in the public sphere and equal amounts of private commitment in terms of dependent children was obtained. Survey responses from 59 men and 61 women as voluntary participants from similar occupational settings were grouped according to the presence or absence of dependent children. There were no significant differences between those with dependent, older, or no children when it came to numbers of friends, closeness to family, numbers of people who could be asked for help, or statements of concern involving achievement or relationships. Those with no dependent children did report spending significantly less time with their family and being significantly closer to their friends than those with dependent children. This latter observation parallels the one sex difference observed, that of women reporting their friends as closer.

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