scholarly journals “孔顏之樂”、壽命與生命之道

2014 ◽  
Vol 12 (2) ◽  
pp. 65-68
Author(s):  
Feng LU
Keyword(s):  
20Th Century ◽  
Chinese Philosophy ◽  
Human Life ◽  
Modern Society ◽  
Western Philosophy ◽  
Single Individual ◽  
Human Beings ◽  
Digital Commons ◽  
Chinese Philosophers ◽  
Ways Of Life

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor He Huaihong observes that the lives of famous Chinese philosophers in the 20th century were longer than those of their French counterparts and attributes this phenomenon to differences in these individuals’ ways of life and guiding philosophies. I broadly agree with Professor He. However, I make a different claim for the fundamental difference between Chinese philosophy and Western philosophy. According to Chinese philosophy, human beings’ supreme goal lies within human life, whereas that defined by Western philosophy isexternal to human life. According to modern definitions, humanity’s ultimate aim is to construct paradise on Earth through scientific and technological innovation and economic growth. The corollaries of this modern goal are that no single individual can ever be satisfied with her/his situation and that society as a whole can never be satisfied by the level of its economy. In short, modernity legitimizes global greed. As a result, many elites in modern society are greedy. However, greedy people cannot also be happy and unhappiness has been statistically linked with unhealthiness. Before the 20th century, most of China’s philosophers were absolutely virtuous and capable of remaining peaceful in any situations, and thus usually enjoyed long lives.DOWNLOAD HISTORY | This article has been downloaded 81 times in Digital Commons before migrating into this platform.

scholarly journals 哲學思維與科學問題——讀何懷宏先生〈預期壽命與生命之道〉一文

2014 ◽  
Vol 12 (2) ◽  
pp. 79-82
Author(s):  
Lin BIAN
Keyword(s):  
Scientific Reasoning ◽  
Chinese Philosophy ◽  
Comparative Method ◽  
Western Philosophy ◽  
Control Group ◽  
Way Of Life ◽  
Philosophical Debate ◽  
Digital Commons ◽  
Chinese Philosophers ◽  
Selection Of

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor He Huaihong finds a strong correlation between the life span of Chinese philosophers and their particular way of life, informed by traditional Chinese wisdom. Although I agree in part with Professor He’s conclusions, I argue that his method isextremely problematic. He asks a scientific question that is beyond the scope of philosophical reasoning. Rather than engaging in philosophical debate, I prefer to find answers through scientific investigation. In this paper, I outline the following three difficulties with Professor He’s paper. 1. His comparative method is influenced by scientific reasoning. 2. His selection of a control group is insufficiently detailed and rational. 3. He should expand on the differences between Chinese philosophy and Western philosophy and clarify the relevance of these differences to life span.DOWNLOAD HISTORY | This article has been downloaded 50 times in Digital Commons before migrating into this platform.

scholarly journals Optimistic Changes in the Characters of Shashi Deshpande’s in A Matter of Time

2021 ◽  
Vol 9 (5) ◽  
pp. 72-80
Author(s):  
M. Saraswathy
Keyword(s):  
Mental Illness ◽  
Human Life ◽  
Modern Society ◽  
Complete Analysis ◽  
Human Beings ◽  
Present Generation ◽  
Negative Thoughts ◽  
The World ◽  
Thinking Process ◽  
Shashi Deshpande

Shashi Deshpande focuses the need of human beings of present generation to be optimistic in the fast moving planetary as human life across the world is turning bleak time and again. In modern society, people fail to train their minds to be positive, they intentionally or unintentionally give space for emotions and thoughts to torture their thoughts perhaps and that leads to mental illness and carries malicious reflection in individuals, families and societies. Shashi Deshpande does a complete analysis on the rational thinking process of human beings to create happiness and to experience the power of one’s creation in this cosmic. Through her characters, Shashi Deshpande makes the readers understand that to enhance and empower their role in life, they must learn to unlearn negative thoughts and fill their minds with positive thoughts.

scholarly journals Representasi Betara Kala dalam Pertunjukan Teater Kontemporer Kalamanungsa

2013 ◽  
Vol 9 (1) ◽  
Author(s):  
INDRA SUHERJANTO
Keyword(s):  
Human Life ◽  
Modern Society ◽  
Musical Instruments ◽  
Human Beings ◽  
Wide Range ◽  
Performance Theater

Representation of Batara Kala in Contemporar Theater of Kalamanungsa. This Kalamanungsa theater tellshumanitarian issues, the journey of human life, human beings who have characters that need to fi nd a way out forthe better life. Starting from the myth Betara Kala that was born not intentionally emerges a wide range of results.Kalamanungsa will show something different. Existence Betara Kala, Kala Betara existence presented, and the mythof the birth of stalling and Betara Kala is an inspiring creation performance theater Kalamanungsa. Kalamanungsaraised the issue of modern society life with invented characters, with burdened by the dialogues that contain philosophy,poetry, with strong musical aspect. Kalamanungsa is showed with a modern theatrical approach, by presentingthe symbols to express meaning and emotion, using multimedia, projector/LCD, with music that is processed ona computer elaborated with a variety of traditional and modern musical instruments as the stage spectacle which isintentionally presented to give specifi c meaning. Theater performance Kalamanungsa tries to explain all elements ofart in a show, like music art, dance art, lighting and other art media with hope that Kalamanungsa will attend as ashow of modern theater.

The Meaning of Donghak Thinking in the Post-Modern Period

2018 ◽  
Vol 9 (1) ◽  
pp. 54-61
Author(s):  
Suksan Yoon ◽  
Keyword(s):  
Human Life ◽  
Modern Society ◽  
Religious Movements ◽  
Modern World ◽  
Human Beings ◽  
Spiritual Power ◽  
New Era ◽  
Modern Period ◽  
Modern Era

The purpose of this paper is to study Donghak thought in relation to the idea of the current, post-modern era coming to an end. The concepts of “serving God within me” (sicheonju, 侍天主), “treating and respecting human beings as you would treat God” (sainyeocheon, 事人如天), “honoring the three” (samkyung, 三敬), and “Heaven eating Heaven” (icheonsigcheon, 以天食天), which are key to Donghak doctrine, will be examined. The meanings of “serving,” “treating and respecting,” and “harmony and balance” within the context of the aforementioned Donghak concepts will also be explored. In the present, post-modern period, humankind’s future is seen in a very negative way, with previous Utopian energies being considered exhausted. There are a multitude of “isms” and arguments in which reification and alienation within modern society are defined as omens of the end of this industrial era, which has corrupted and devastated human life. Today, religious movements are obliged to provide a spiritual drive that will lead their followers forward into a new era, establishing internal solidarity while associating with external elements. In this sense, the Donghak movement must put into practice the notions of “service, respect, and resuscitation” that are prominent in the ideologies behind the “serve God within me,” “treat and respect human beings as you would treat God,” “honor the three,” and “Heaven eats Heaven” concepts. In other words, in order to compete in the modern world, Donghak must concentrate on the belief that spiritual power can change society for the better.

scholarly journals J Krishnamurti’s Insight on Meditation

2016 ◽  
Vol 8 (1) ◽  
pp. 19-26
Author(s):  
Merina Islam
Keyword(s):  
Everyday Life ◽  
20Th Century ◽  
Modern Society ◽  
Human Consciousness ◽  
Human Beings ◽  
Profound Impact ◽  
Modern Times ◽  
Insight Meditation ◽  
Yoga Meditation

J. Krishnamurti, whose life and teachings spanned the greater part of the 20th Century, is regarded by many as one who has had the most profound impact on human consciousness in modern times. He talked of the things that concern all of us in our everyday life: the problems of living in modern society, the individual’s search for security, and the need for human beings to free themselves from their inner burdens of violence, fear and sorrow. Meditation, according to Krishnamurti, is not the popular tranquilizer that most people call to mind, but an attempt to see if there is an end to knowledge, therefore freedom from the known. What Krishnamurti considers meditation is along the lines of insight meditation or jyana yoga. Meditation is not a means to an end; there is no end, no arrival; it is a movement in time and out of time. Every system and method binds thought to time, but choice less awareness of every thought and feeling, as well as an understanding of their motives, their mechanism, allowing them to blossom, is the beginning of meditation. This paper is an attempt to discuss J. Krishnamurti’s insight on what meditation is and how to practice it.

scholarly journals The Bustle and the Absence of Zhuyi: The Example of Chinese Aesthetics

2017 ◽  
pp. 93
Author(s):  
Wang Jianjiang
Keyword(s):  
Media Studies ◽  
Chinese Philosophy ◽  
Rapid Development ◽  
Chinese Economy ◽  
Western Philosophy ◽  
Academic Power ◽  
Chinese Aesthetics ◽  
The 1950S ◽  
Contemporary Chinese ◽  
Chinese Philosophers

Compared with the rapid development of Chinese economy, which is the leading one in the world, modern philosophy and aesthetics in China are in a position that is subordinate to the West. In contemporary Chinese aesthetics, for instance, there have occurred heated discussions and a craze for aesthetics as well as various rampant Zhuyi in the 1950s and 1980s. However, the debate of Zhuyi in the 1950s was described as politicized and of a low level. The bustle of Zhuyi in the 1980s bore witness to all kinds of doctrines and -isms in Western philosophy and aesthetics that also found their way into China, although Chinese philosophers and aestheticians remained merely spectators to these processes. A closer look can disclose the reasons behind the absence of Zhuyi in Chinese philosophy and reveals the roles played by aesthetics and the humanities as a whole in the earlier bustle of Zhuyi. There are subjective and objective reasons for the weakness of Chinese academic power. There exists a severe imbalance between underdeveloped Chinese philosophy and aesthetics and the developed economy. Eliminating the imbalance is essential for China to pursue development further, but the emergence of a new balance is not possible without the establishment of Zhuyi and schools. Reprinted from Filozofski vestnik 37, 1 (2016): 157–78.Published online: September 15, 2017How to cite this article: Jianjiang, Wang. "The Bustle and the Absence of Zhuyi: The Example of Chinese Aesthetics." AM Journal of Art and Media Studies 13 (2017): 93-110. doi: 10.25038/am.v0i13.188

scholarly journals 對虐貓事件的儒家生命倫理學思考——兼論動物權利

2007 ◽  
Vol 5 (2) ◽  
pp. 65-78
Author(s):  
Yungling WANG
Keyword(s):  
Animal Rights ◽  
Human Life ◽  
Chinese Society ◽  
Chinese Government ◽  
Human Beings ◽  
Public Media ◽  
Digital Commons ◽  
The Status ◽  
Tom Regan ◽  
The Relationship

LANGUAGE NOTE | Document text in Chinese; abstract also in English.二O O 六年春，中國發生了一次女子虐貓引發民眾憤怒的事件。許多批評者措詞激烈，不少媒體也介入了對該事件的報道和評論。在這種報道和評論中，包括記者和專家在內，幾乎毫無例外地對女子虐貓的行為給予了否定，他們認為女子虐貓行為殘忍變態，激進者認為虐貓行為侵犯動物權利，中國應當對動物權利保護立法。但是這些認識和評論或者源於生活經驗，或者源於道德直覺，或者源於糢糊不清的道德認知，卻缺乏其正理性的深入的哲學或者倫理學思考，在儒家生命倫理學看來是荒謬的。對動物權利的主張起源於動物保護運動， 今天的主要代表人物是辛格和湯姆．雷根 (Tom Regan)。但在儒家生命倫理學看來，他們關於動物與人平等和動物享有權利的觀點都是站不住腳的。儒家生命倫理學認為， 萬物之中人為貴， 人的地位無可爭辯地高於動物。儒家思想家幾乎從來沒有把動物放在與人平等的地位上加以考慮， 而是把人放在差等之愛的最高地位。此外，在儒家思想體系中， 動物不但地位低下，而且其心智、認識、行為均不可與人相比。儒家思想家會同意湯姆．雷根關於人是“生活的主體”的觀點，但卻不承認動物也能成為“生活的主體”，理由很簡單，動物沒有父子之親，沒有男女之別，沒有行為規範。儒家經典著作認為，人獸之別，還在於人有禮，而動物則沒有。在儒家看來，道德與倫理只與人類生活有關，而與動物無闕，人與動物的關係不能成為道德之一倫。總之，動物權利無法得到儒家生命倫理學的辯護。動物權利論危害甚大。抬高動物的權利地位，其實質就是降低人類的權利地位，傷害人類，或者說反人類。主張為動物權利或動物福利立法，是十分危險的事情。In the spring of 2006, a Chinese woman maltreated a cat and caused indignation in Chinese society. Many individuals launched critiques on the woman with severe tongue, and public media took part in the report and critique of the incident. Some individuals argue that the woman infringed animal rights and the Chinese government should formulate a law to protect animal rights. This essay draws on Confucian moral and intellectual resources to contend that animals do not have rights and the Chinese government should not issue any law on animal rights.The proposition of animal rights came from the modern Western "animal-protecting movement". The primary representative scholars who attempt to argue for animal rights are Peter Singer and Tom Regan: they hold that human beings and animals are equal and animals should have rights. This view, however, cannot fit into Confucian bioethics. On the Confucian view, human beings are the noblest beings in the world. The status of human being is without question higher than the status of animals. Confucian scholars would never give a position to animals that would be same as human beings. Although Confucian scholars can agree with Tom Regan on the view that human beings are "the subjects of life," they cannot accept the view that animals could be "the subjects of life." The Confucian arguments are very clear: Animals do not have the virtue of qin (intimacy) between the father and the son; they do not have the virtue of bie (difference) between the male and the female; and they do not have behavior norms (de). In short, human beings and animals are essentially difference, on Confucianism, because human beings can cultivate the virtues based on the practice of rituals (li, 禮), while animals do not have the practice of rituals at all. Accordingly, from the Confucian perspective, morality or ethics is only related with human life, but is outside of animal life. The relationship between human beings and animals does not belong to the moral relationship. In a word, animal rights cannot be accepted by Confucian bioethics.Upholding animal rights is consequently undesirable. Heightening animal status is equivalent to debasing human status. This is to harm human beings. This paper concludes that legalizing animal rights is very dangerous.DOWNLOAD HISTORY | This article has been downloaded 169 times in Digital Commons before migrating into this platform.

scholarly journals 道、技與自然——現代生物科技的莊子式批判

2011 ◽  
Vol 9 (2) ◽  
pp. 61-77
Author(s):  
Hongwen LI
Keyword(s):  
Human Life ◽  
Natural World ◽  
Human Beings ◽  
Human Flourishing ◽  
Moral Issues ◽  
Engineering Technology ◽  
The Social ◽  
Digital Commons ◽  
Modern Biotechnology ◽  
Living Organisms

LANGUAGE NOTE | Document text in Chinese; abstract also in English.現代生物科技的廣泛應用引發了一系列社會、法律和倫理問題，它帶來的負面效應正如它的正面效果一樣多。現代生物科技的基本邏輯體現在：它採取還原論的思維模式，秉承改善生命的宗旨，以及持有技術樂觀主義的態度。作者運用莊子的哲學思想對現代生物科技展開一般性批評。作者指出，現代生物科技首先表現出強烈的反自然性，它向自然提出過分要求，干擾、阻止事物順其自然、按其本性來展示自己。現代生物科技還表現出異化特徵，主要體現在物質化和資本化兩個方面。物質化將人的活動限制在物的層面，片面追求物的有用性；資本化則導致生物資本主義的發展。用莊子道家的語言，技術的非自然性和異化的直接原因是“道”“技”分離。因此，為了走出現代生物技術的陷阱，應該採取莊子“道技合一”的方式，實現“技不離道”、“以道馭技”、“道法自然”之完美結合。Biotechnology is a field of applied biology that involves the use of living organisms and bioprocesses such as engineering, technology, and medical research. This paper highlights the social, legal, and moral issues brought about by modern biotechnology. It is particularly concerned with materialism, capitalism, and commercialism where biotechnological means are explored and exploited without ethical boundaries. The result of biotechnological abuse is that we human beings will become increasingly alienated from our authentic nature and being.Daoism was one of the major philosophical traditions of ancient China, based on the teaching of Laozi and Zhuangzi. This paper focuses on the Daoist view of human life and its relation to the natural world from Zhuangzi’s perspective. It will be contended that we must put “human flourishing” – the Dao – first, before we care about the utility of science and technology – the Ji. According to Daoism, true human self-realization depends on the unity between the Dao and the Ji.DOWNLOAD HISTORY | This article has been downloaded 138 times in Digital Commons before migrating into this platform.

scholarly journals 從儒家式的生命經驗到儒家生命倫理學

2014 ◽  
Vol 12 (2) ◽  
pp. 43-46
Author(s):  
Guobin CHENG
Keyword(s):  
Cultural Identity ◽  
Medical Treatment ◽  
Modern Society ◽  
Human Beings ◽  
Chinese People ◽  
Ethical Practice ◽  
Way Of Life ◽  
Moral Tradition ◽  
Digital Commons ◽  
Close Relationship

LANGUAGE NOTE | Document text in Chinese; abstract in English only.To reconstruct the Confucian moral tradition, we must first understand the ethical nature of human beings and be fully committed to moral practice. The existing research on the concept of an ethical cure shows how Chinese people understand life, medicine and moral and ethical practice, and explores the possibility of reconstructing the Confucian way of life in modern society. However, too great an emphasis on the connection between ethics-based medical treatment and Confucian cultural identity misrepresents the close relationship between ethics and Confucianism.DOWNLOAD HISTORY | This article has been downloaded 46 times in Digital Commons before migrating into this platform.

scholarly journals ISLAMIC DEVELOPMENT MANAGEMENT PROGRAM IN THE INSTITUTIONS OF HIGH LEARNING WITH SPECIAL REFERENCE TO NEGARA BRUNEI DARUSSALAM

2017 ◽  
Vol 5 (7) ◽  
pp. 315-337
Author(s):  
Mahayudin Hj Yahaya
Keyword(s):  
Special Reference ◽  
Human Life ◽  
Modern Society ◽  
Management Program ◽  
Human Beings ◽  
High Learning ◽  
Ibn Khaldun ◽  
Brunei Darussalam ◽  
Definition Of ◽  
Development And Management

This study examined the term of `Umran made by Ibn Khaldun in the 14th Century A.D. with the aim to compare with other terms, notably civilization and urbanization practiced by modern society in the context of development and management. The objective of the study is to identify the triangular theory of universal prosperity (ToUP/`Umran/) to be implemented according to the current situation and circumstances in line with the demands of Shari`a Law in Negara Brunei Darussalam. Among the focus of the study is the definition of ToUP, its resource, principles and ultimate goals for the welfare of human beings and universal prosperity. The study concludes that the Theory of Universal Prosperity is the base of the tree of all the problems that affect every aspect of human life whether in culture or civilization.

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