Chinese and Western Biography: A Comparison

1962 ◽  
Vol 21 (4) ◽  
pp. 487-489 ◽  
Author(s):  
John A. Garraty

These papers throw a great deal of light upon the history of biography. There are a number of striking similarities between Chinese biography and that which developed in the Western world. These similarities, at least until recent times, do not seem to have resulted from any influence of one form upon the other, and thus they serve to illuminate the nature of the form itself. First of all, although the traditional Chinese view of the relation of the individual to society seems to have been quite different from that common in the West, the earliest motives in writing biography were essentially the same. Eulogy, for example—what Nivison calls the “paying of final respect to the dead”—seems to be a universal motive for writing biography. So also does the desire to use the life of a person to teach a lesson—the didactic motive which all three of these papers refer to and which dominated Western biography for centuries. The idea mentioned by Nivison of burying a brief biography along with departed worthies has its parallel in the tomb inscriptions of the Egyptian pharaohs.

2009 ◽  
Vol 64 (1) ◽  
pp. 16-47
Author(s):  
Mark Noble

This essay argues that Ralph Waldo Emerson's interest in the cutting-edge science of his generation helps to shape his understanding of persons as fluid expressions of power rather than solid bodies. In his 1872 "Natural History of Intellect," Emerson correlates the constitution of the individual mind with the tenets of Michael Faraday's classical field theory. For Faraday, experimenting with electromagnetism reveals that the atom is a node or point on a network, and that all matter is really the arrangement of energetic lines of force. This atomic model offers Emerson a technology for envisioning a materialized subjectivity that both unravels personal identity and grants access to impersonal power. On the one hand, adopting Faraday's field theory resonates with many of the affirmative philosophical and ethical claims central to Emerson's early essays. On the other hand, however, distributing the properties of Faraday's atoms onto the properties of the person also entails moments in which materialized subjects encounter their own partiality, limitation, and suffering. I suggest that Emerson represents these aspects of experience in terms that are deliberately discrepant from his conception of universal power. He presumes that if every experience boils down to the same lines of force, then the particular can be trivialized with respect to the general. As a consequence, Emerson must insulate his philosophical assertions from contamination by our most poignant experiences of limitation. The essay concludes by distinguishing Emersonian "Necessity" from Friedrich Nietzsche's similar conception of amor fati, which routes the affirmation of fate directly through suffering.


1897 ◽  
Vol 29 (3) ◽  
pp. 485-549
Author(s):  
M. Gaster

More marvellous and more remarkable than the real conquests of Alexander are the stories circulated about him, and the legends which have clustered round his name and his exploits. The history of Alexander has, from a very early period, been embellished with legends and tales. They spread from nation to nation during the whole of the ancient times, and all through the Middle Ages. Many scholars have followed up the course of this dissemination of the fabulous history of Alexander. It would, therefore, be idle repetition of work admirably done by men like Zacher, Wesselofsky, Budge, and others, should I attempt it here. All interested in the legend of Alexander are familiar with those works, where also the fullest bibliographical information is to be found. I am concerned here with what may have appeared to some of these students as the bye-paths of the legend, and which, to my mind, has not received that attention which is due to it, from more than one point of view. Hitherto the histories of Alexander were divided into two categories; the first were those writings which pretended to give a true historical description of his life and adventures, to the exclusion of fabulous matter; the other included all those fabulous histories in which the true elements were smothered under a great mass of legendary matter, the chief representative of this class being the work ascribed to a certain Callisthenes. The study of the legend centred in the study of the vicissitudes to which this work of (Pseudo-) Callisthenes had been exposed, in the course of its dissemination from the East, probably from its native country, Egypt, to the countries of the West.


2018 ◽  
Vol 51 (3) ◽  
pp. 359-367 ◽  
Author(s):  
Thomas Mies

This response is focused on the following question: What may be the specific group analytic point of view on phenomena as the resurgence of nationalism in the western world, the so-called refugee crisis and the confrontation with Islamism and Islamist terror? The guideline of this response will be the idea of the ‘group of individuals’, which Norbert Elias characterized as his main contribution to group analytic theory. The response will emphasize the significance of the Other for the formation of personal and collective identities. It will argue that we face the Other, not only outside our own group, but also inside, and that xenophobia goes hand in hand with the denial of real differences and conflicts inside one’s own group. Finally, the history of the German nation-state is discussed as an exemplary case.


Perceptions ◽  
2018 ◽  
Vol 4 (2) ◽  
pp. 7
Author(s):  
Effi Booth

This paper was presented in History 3697, fall semester, 2017, a mid-level required writing course designed to link the methods of oral history with the study of issues in the contemporary history of the non-western world. The issue for all of us in this course was social change in recent times. I chose to examine the degree of acceptance of gays in Jamaica, in an era of great change in sexual mores throughout the world. I read the literature; I interviewed Julian, a recent immigrant from Jamaica, and I drew conclusions based on integrating the scholarly material with the interview revelations. The findings were important both for understanding (the lack of) change in sexual attitudes in Jamaica, and the importance of analysis of the individual and the collective together, of the interview and the scholarly data examined together. The individual, at least my interviewee, and the society, are currently resistant to change. The main conclusion: changes in sexual mores in other areas of the world are taking place at rates very different from, and, specifically in Jamaica, at rates much slower than, those in the USA.


2016 ◽  
Vol 33 (2) ◽  
pp. 90-101
Author(s):  
Aziz Douai

Western-Muslim relations have experienced long periods of peaceful coexistence,fruitful co-operation, and close interactions that have enriched both civilizations.And yet an alien observer of our mainstream media could be forgivenfor concluding that “Islam” and the “West” can never co-exist in peace becausethey seem to have nothing in common. In fact, the intermittent violence interruptingthese long peaceful interactions – from the Crusades to the “War onTerror” – has constituted the core of most mainstream media coverage and“scholarship” purporting to “study” and “explain” these relations.In a zero-sum power game, these dominant frameworks emphasize thatsuch a “clash” is inevitable. Samuel Huntington’s “Clash of Civilizations”theory has become the best known articulation and deployment of “conflict”as an “explanatory” framework for understanding current and past Muslim-West interactions. Simply put, existential, cultural, and religious chasmshave put the Muslim world on a collision course with the western world, aproblem that is most exacerbated by the presence of “Islam” and Muslimcommunities in western societies (Huntington, 1993).1 His thesis appearsto ignore each civilization’s internal diversity and pluralism and to be willfullyoblivious to the inter- and intra-civilizational interactions and centuriesoldco-existence, as Edward Said argued in his rebuttal: “Clash of Ignorance”(2001).  Beyond the broadest generalizations, after all, what do “Islam” and the“West” mean? How long can we afford to “ignore” the “porousness” and “ambiguity”of their geographical and cultural borders? Is “conflict” between thesetwo realms inevitable? How about the centuries-old dialogue between thesecivilizations, the “Self” and the “Other”? How can researchers and intellectualsdeploy their inter-disciplinary insights and scholarship to address both thereal and the perceived civilizational “chasms”?These questions constitute the overarching themes of some very importantscholarship published in three recent books: Engaging the Other: Public Policyand Western-Muslim Intersections, edited by Karim H. Karim and MahmoudEid; Re-Imagining the Other: Culture, Media, and Western-Muslim Intersections,edited by Mahmoud Eid and Karim H. Karim; and the Routledge Handbookof Islam in the West, edited by Roberto Tottoli. With rich methodologicalapproaches, broad theoretical lenses, and diverse topics, these three books offera unique platform to build both a holistic and nuanced understanding of thecontingencies and intricacies surrounding “Islam” and the “West.” ...


Blood ◽  
2020 ◽  
Vol 136 (Supplement 1) ◽  
pp. 12-13
Author(s):  
Yang Zhang ◽  
Fang Wang ◽  
Xue Chen ◽  
Hong Liu ◽  
Xiaoliang Wang ◽  
...  

DDX41 is thought to be a tumor suppressor gene involved in pre-mRNA splicing, innate immunity and rRNA processing. Myeloid neoplasms with germline DDX41 mutations have been included as a new diagnostic category in the 2016 WHO classification. However, there are limited studies describing the mutation profile of myeloid neoplasms and acute leukemias associated with DDX41 mutation. We analyzed the prevalence and characteristics of DDX41 mutations in an unselected cohort of 1764 patients with myeloid neoplasms and acute leukemias, including 720 subjects with AML, 91 with MDS, 41 with MPN, 16 with MDS/MPN, 760 with ALL, and 42 with MPAL. Next-generation sequencing was performed on 86 genes closely related to hematologic neoplasms. The fingernail specimens or blood samples in remission were taken as control samples to verify the mutation from possible germline sources. We identified 21 different DDX41 mutations in 16 unrelated patients (6 MDS/AML, 1 CMML, 9 ALL) that were classified as causal (n=17) and uncertain significance (n=4) variants. The acquisition of a somatic DDX41 mutation was also considered as a very strong criterion for causality, the uncertain significance variants were excluded. Nine causal variants have not been reported. 53% of variants were located on the DEAD domain and 24% on the Helicase C domain, the rest were located upstream of the DEAD domain. Ten variants were germline that the majority (80%) were located upstream of the Helicase C domain, 7 variants were somatic and were scattered. In 6 patients with MDS/AML and DDX41 mutations, the median age was 49 years (range, 28-78y) and 57% were male. None of the patients had del 5/5q. Five (83%) patients had personal history of cytopenia prior to MDS/AML diagnosis, while only one patient had a family history of anemia and one patient's aunt died of leukemia. Four (67%) patients harbor DDX41 germline/somatic biallelic mutation, two with typical biallelic mutation (N-terminal germline nonsense and C-terminal somatic missense), the other two with atypical biallelic mutation (N-terminal germline missense and C-terminal somatic missense). The average age of patients with DDX41 atypical biallelic mutation (48y) seems lower than that with typical biallelic mutation (74y). The rest two patients harbor single germline mutations and one of them concomitant with SF3B1 mutation, which is a component of spliceosome complex also involving in mRNA splicing. DDX41 mutations were identified in 7 patients with B-ALL and one with T-ALL. The median age was 9 years (range, 4-2 y) and 56% were male. None of the patients had a family history of hematological malignancy and del 5/5q. Unlike in myeloid neoplasms, no DDX41 biallelic mutations were identified that 5 patients had single somatic mutation (3 missenses, 1 nonsense) and 4 had single germline mutation (all are missenses). Among MDS/AML patients with DDX41 biallelic mutation, only one received treatment who relapsed after HSCT and received second HSCT, the time of overall survival (OS) was 74 months, the other 3 quite after diagnosed. In patients with MDS/AML and DDX41 single germline mutation, one received 4 courses of treatment with decitabine and half-dose CAG regimen, then transformed to AML and abandoned, the other one received 10 courses of chemotherapy and showed continuous no remission. The time of OS was 17 and 31 months, respectively. Among ALL patients with DDX41 single somatic mutation, 80% (4/5) received HSCT, 80% (4/5) were in complete remission (CR), one died of post-transplant infection, the median OS was 25 months. Among ALL patients with DDX41 single germline mutation, all the three patients received HSCT and were in CR, the median OS was 37 months. The genotype-phenotype correlations regarding germline DDX41 mutations should be clarified more specifically, the most prevalent loss of function mutations, predisposes to myeloid disease at the same age as sporadic disease, whereas point mutations in the DEAD domain (this study) or helicase C domain (previous report) were speculated to cause earlier onset disease. Moreover, this study reported for the first time that DDX41 mutations have also been found in ALL, which expanded its phenotypic spectrum. The characteristics of DDX41 mutation in ALL are different from myeloid neoplasm, the age of onset is young, and no germline/somatic biallelic mutation have been observed, suggesting that it might be involved in different pathogenesis mechanisms. Disclosures No relevant conflicts of interest to declare.


Author(s):  
Levon Hakobian

This chapter deals with the history of Soviet music’s relations with the outside world from the mid-1920s until the end of the millennium. During all these decades the Soviet musical production of any coloration was perceived by the free Western world as something largely strange or alien, often exotic, almost ‘barbarian’. The inevitable spiritual distance between the Soviet world and the ‘non-Soviet’ one resulted in some significant misunderstandings. Though some important recent publications by Western musicologists display a well qualified view on the music and musical life in the Soviet Union, the traces of past naiveties and/or prejudices are still felt quite often even in the writings of major specialists.


Author(s):  
Tarak Barkawi

This chapter examines how war fits into the study of international relations and the ways it affects world politics. It begins with an analysis of the work of the leading philosopher of war, Carl von Clausewitz, to highlight the essential nature of war, the main types of war, and the idea of strategy. It then considers some important developments in the history of warfare, both in the West and elsewhere, with particular emphasis on interrelationships between the modern state, armed force, and war in the West and in the global South. Two case studies are presented, one focusing on war and Eurocentrism during the Second World War, and the other on the impact of war on society by looking at France, Vietnam, and the United States. There is also an Opposing Opinions box that asks whether democracy creates peace among states.


2020 ◽  
Vol 2020 (46) ◽  
pp. 40-54
Author(s):  
Siegfried Zielinski

In this article, the author examines the contrasting worldviews of specific philosophers, architects, and physicists in an attempt to identify a position that would represent a viable alternative to the concept of universalization. In the history of civilization, he asserts, almost all wars have been of a territorial nature. Territories tend toward uniformity and universalization. He contrasts this worldview with reflections on oceanic thinking, which perceives bodies of water such as the Mediterranean as mediators between continents as well as between opposing worldviews, connecting and dividing at the same time. The sea, however, does not connect in order to homogenize but rather creates distance as an important prerequisite for true communication, thus linking multiplicity in all its variety as a viable alternative to universalism. The author moves on to scrutinize the cosmopolitan attitude as a paradox that on the one hand is oriented to the particular individual and on the other hand to an imaginary world community, that is, the universal. Taking this notion further to consider today’s world that is saturated with the imaginary and symbolic power of the Internet, the author proposes that cosmopolitanism could be understood as an adequate expression for the technologically advanced world community by its capability to strike a balance between the individual and the world as a whole, on one side, and synthetic identity generated by culture and technology, on the other. Nevertheless, deviating from all of these worldviews, the author concludes with a short reflection, inspired by two films, on an alternative to cosmopolitanism that he calls cosmoethics, which employs ethics as the guiding principle of thought and action and commits to a practice that stays in close contact not only with real but also with diverse realities.


1969 ◽  
Vol 4 (2) ◽  
pp. 259-274 ◽  
Author(s):  
Eric J. Sharpe

To the student of the recent history of theological ideas in the West, it sometimes seems as though, of all the ‘new’ subjects that have been intro duced into theological discussion during the last hundred or so years, only two have proved to be of permanent significance. One is, of course, biblical criticism, and the other, the subject which in my University is still called ‘comparative religion’—the (as far as possible) dispassionate study of the religions of the world as phenomena in their own right.


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