scholarly journals The Power of Spectacle

2011 ◽  
Vol 4 (1) ◽  
pp. 81-95 ◽  
Author(s):  
Anna Greenspan
Keyword(s):  
Science Fiction ◽  
High Speed ◽  
Chinese Culture ◽  
Free Market ◽  
New Urbanism ◽  
Philosophical Tradition ◽  
Eastern Shore ◽  
Western Philosophical Tradition ◽  
The World ◽  
Traditional Chinese Culture

When people say Shanghai looks like the future the setting is almost always the same. Evening descends and the skyscrapers clustered on the eastern shore of the Huangpu light up. Super towers are transformed into giant screens. The spectacular skyline, all neon and lasers and LED, looms as a science fiction backdrop. Staring out from the Bund, across to Pudong, one senses the reemergence of what JG Ballard once described as an “electric and lurid city, more exciting than any other in the world.” The high-speed development of Pudong – in particular the financial district of Lujiazui – is the symbol of contemporary Shanghai and of China’s miraculous rise. Yet, Pudong is also taken as a sign of much that is wrong with China’s new urbanism. To critics the sci-fi skyline is an emblem of the city’s shallowness, which focuses all attention on its glossy facade. Many share the sentiment of free market economist Milton Friedman who, when visiting Pudong famously derided the brand new spectacle as a giant Potemkin village. Nothing but “the statist monument for a dead pharaoh,” he is quoted as saying. This article explores Pudong in order to investigate the way spectacle functions in China’s most dynamic metropolis. It argues that the skeptical hostility towards spectacle is rooted in the particularities of a Western philosophical tradition that insists on penetrating the surface, associating falsity with darkness and truth with light. In contrast, China has long recognized the power of spectacle (most famously inventing gunpowder but using it only for fireworks). Alongside this comes an acceptance of a shadowy world that belongs to the dark. This acknowledgment of both darkness and light found in traditional Chinese culture (expressed by the constant revolutions of the yin/yang symbol) may provide an alternative method for thinking about the tension between the spectacular visions of planners and the unexpected and shadowy disruptions from the street.

Internal Relation between Design and Culture - Chinese Cultural Characteristics Reflected in Interior Design

2013 ◽  
Vol 368-370 ◽  
pp. 649-652
Author(s):  
Tao Li ◽  
Jing Zhou
Keyword(s):  
Interior Design ◽  
Chinese Culture ◽  
Traditional Culture ◽  
World Market ◽  
Urgent Problem ◽  
Native Culture ◽  
Internal Relation ◽  
The World ◽  
Traditional Chinese Culture ◽  
Current Design

With the increasingly development and practice of interior design in China, designers are facing an important problem which requires them to have a good consideration,that is the culture reflected in their design is borderless.The urgent problem which comes to us now is try to reflect the inheritance and innovation of native culture in the interior design in a right way. Designers need to think better of returning to traditional Chinese culture and have it carried forward.The traditional culture and the taste of traditional aesthetic concept are well worth learning by designers, which is the foundation of the design. We should think deeply of current design behavior and face the reasonable direction of the development squarely, so as to make Chinese interior design more competitive in the world market.

scholarly journals Ways of Being and Ways of Knowing: Heidegger's The Question Concerning Technology and Knowledge Organization

NASKO ◽  
2019 ◽  
Vol 7 (1) ◽  
pp. 7
Author(s):  
Preston R. Salisbury
Keyword(s):  
Ways Of Knowing ◽  
Knowledge Organization ◽  
Philosophical Tradition ◽  
Works Of Art ◽  
Western Philosophical Tradition ◽  
The World ◽  
Philosophy Of Knowledge ◽  
Ways Of Being

This paper examines some of the problems within the field of knowledge organization that arise from its roots within the Western philosophical tradition, specifically in relation to the technological view of the world as expressed by Martin Heidegger's The Question Concerning Technology. It attempts not only to outline the weaknesses of this worldview, but also to provide a path towards expansion and inclusion of a larger variety of worldviews. Given the importance of ontology within Heidegger's philosophy, this paper considers epistemology as rooted in ontology, and attempts to center knowledge organization within ontology. The goal is the development of a human-centered approach to knowledge organization which encompasses the creator and the world of the creator as well as the user and the world of the user, and builds upon community and connections between them. The goal of this approach is to arrive at a philosophy of knowledge organization that can successfully interact with knowledge expressed in a wide variety of forms (tools and works of art in addition to verbal treatises) and from a variety of cultures and socio-economic groups.

scholarly journals Integrating Intangible Cultural Heritage into Ideological and Political Courses in Colleges and Universities

2021 ◽  
Vol 5 (7) ◽  
pp. 40-44
Author(s):  
Jianping Zhao
Keyword(s):  
Cultural Heritage ◽  
Chinese Culture ◽  
Colleges And Universities ◽  
Ideological And Political Education ◽  
Intangible Cultural Heritage ◽  
Cultural Consciousness ◽  
The World ◽  
Traditional Chinese Culture ◽  
Teachers And Students ◽  
Special Places

China’s intangible cultural heritage as an important part and the soul of the traditional Chinese culture is the cultural treasure of China and even the world. As the concept of cultural protection is deeply rooted in the minds of people, the state attaches increasing importance to intangible cultural heritage. The unique forms of cultural expressions and the special places of these expressions are deeply rooted in the Chinese culture and they should also be an important content in China’s efficient ideological and political education. This article mainly explores the significance of intangible cultural heritage in ideological and political teaching as well as the strategies to effectively integrate intangible cultural heritage into ideological and political teaching in order to achieve the educational purposes of condensing the consensus of traditional Chinese culture, enhancing the cultural consciousness among teachers and students in colleges and universities, and enhancing the patriotic enthusiasm and cultural confidence.

Fo Guang Shan

2019 ◽  
Author(s):  
Kendall Marchman
Keyword(s):  
Chinese Culture ◽  
Publishing House ◽  
Tourist Attraction ◽  
Tourist Destination ◽  
Late 20Th Century ◽  
The World ◽  
Traditional Chinese Culture ◽  
The Face ◽  
The Buddha ◽  
The Temple

Fo Guang Shan is a transnational Buddhist organization that rose to prominence in the late 20th century. Founded in 1967 by the charismatic monk Hsing Yun, who remains the face of the organization, Fo Guang Shan’s main temple and headquarters are in Kaohsiung, Taiwan. The temple has become a major tourist attraction that welcomes millions of visitors annually. Starting in the 1980s, Fo Guang Shan began building other large branch temples around the world, the first of which is Hsi Lai Temple in Hacienda Heights, California. Hsi Lai Temple, like the main Fo Guang Shan campus, has become a popular tourist destination. Fo Guang Shan, Hsi Lai Temple, and the other branches serve their communities with regular services, retreats, festivals, and youth programming that promote Buddhism as well as traditional Chinese culture. The rise of Fo Guang Shan and other Buddhist organizations in Taiwan occurred alongside the economic rise of Taiwan and its citizens. As it continued to grow, the organization developed its own schools and universities, a television station, and a publishing house in order to further spread the teachings of the Buddha.

The Naivety of Philosophy

2008 ◽  
Vol 42 ◽  
pp. 5-13
Author(s):  
William McNeill ◽  
Keyword(s):  
Being And Time ◽  
Philosophical Tradition ◽  
Greek Philosophy ◽  
Self Disclosure ◽  
Western Philosophical Tradition ◽  
The World ◽  
History Of ◽  
Critical Resource ◽  
Insight Into ◽  
Shed Light

The present paper remains modest in its scope: It seeks only to undertake some exploratory and preparatory investigations with a view to addressing a more difficult and far-reaching question. The issue, in brief, is the following: In the 1920s, Heidegger engages in an incisive and comprehensive critique of techn!, which I shall render here as “production” or “productive comportment,” arguing that it furnishes the foundation and horizon for Greek ontology, and by extension for the entire Western philosophical tradition, a horizon that is problematically reductive because the ontology it gives rise to understands the Being of beings in general in terms of independent presence-at-hand, the appropriate mode of access to which is theoretical apprehension. Not only philosophy and ontology, but science and its outgrowth, modern technicity—itself a monstrous transformation of techn!—would be an almost inexorable consequence of this fateful Greek beginning. The project of a “destructuring of the history of ontology” announced in Being and Time would seek to retrieve and to open up an entirely other dimension of Being, a dimension foreclosed by the Greek beginning and yet awaiting us precisely as the unthought of that beginning and the tradition to which it gave rise. The destructuring would take as its guiding thread an understanding of the Being of Dasein—designating the being that we ourselves in each case are—as radically temporal, never simply present-at-hand, and essentially inaccessible to theoretical apprehension. Yet the critical resource for this analytic of the Being of Dasein was, for the early Heidegger, itself provided by Greek philosophy: It was Aristotle’s insight into the Being of the human being as praxis, and its authentic mode of self-disclosure, phron!sis, that led Heidegger to see the radically different kind of temporality pertaining to human existence, by contrast with the theoretically ascertained time of nature as something present-at-hand, and provided a key insight into the essence of “truth” (aletheia) as unconcealment. Aristotle’s insight into this more primordial sense of aletheia or “truth” as the knowing self-disclosure of our radically temporal Being-in-the-world as praxis, as opposed to truth conceived as a property of logos, judgment, or theoretical knowledge, was a forgotten thread of Greek philosophy that could shed light upon the limits and foundations of the theoretical tradition that dominates the subsequent history of ontology.

‘Pathetic earthlings! Who can save you now?’ Science fiction, planetary crisis and the globalisation of Chinese culture

2021 ◽  
pp. 205943642110678
Author(s):  
John Hartley
Keyword(s):  
Climate Change ◽  
Collective Action ◽  
Science Fiction ◽  
Environmental Pollution ◽  
Chinese Culture ◽  
Thought Experiment ◽  
Experimental Models ◽  
Planetary Scale ◽  
The World ◽  
Chinese Policy

Chinese policy has turned to the globalisation of communication and stories. Beyond the diplomatic ‘voice’, one of the ways that Chinese culture is reaching out to the rest of the world is through science fiction. Sci-fi can be construed as a specialist thinking-circuit for cultures to build and explore experimental models of collective action at global and planetary scale. What do its stories tell us about the globalisation of Chinese culture? When the need to ‘save the world’ has crossed over from sci-fi to science, from entertainment to activism, and from a thought experiment to imminent danger, humans as a whole face challenges of their own making: climate change, environmental pollution, pandemics, extinctions, exclusions and nuclear annihilation. Can sci-fi inspire collective action at species scale? What role will globalising China play?

Chinese Painting and Traditional Chinese Culture

2015 ◽  
Vol 3 (5) ◽  
pp. 176-181
Author(s):  
Jianxin Luo
Keyword(s):  
Performing Arts ◽  
Chinese Culture ◽  
Traditional Culture ◽  
Chinese Painting ◽  
Traditional Art ◽  
Chinese Traditional Culture ◽  
The World ◽  
Traditional Chinese Culture ◽  
Art Philosophy

Having gone through many generations of inheritance and development, Chinese paintings have become world′s artistic and cultural treasure. Chinese culture has influenced the world for thousands of years with its art, philosophy, technology, food, medicine and performing arts. In this article, it is discussed that painting and calligraphy is from fountain, between the traditional culture and traditional art, which impresses the soul of the Chinese traditional culture.

scholarly journals Analysis on History and Cultural Background of Chinese Tai Chi Soft Ball

2012 ◽  
Vol 18 (1) ◽  
pp. 27-30
Author(s):  
En jing LI ◽  
Michael Huen sum LAM ◽  
Lobo LOUIE ◽  
Sam Sai sum LI
Keyword(s):  
Chinese Culture ◽  
Tai Chi ◽  
Theoretical Foundation ◽  
Scientific Evidence ◽  
Cultural Background ◽  
Evidence Based ◽  
Competitive Sport ◽  
Cultural Connotation ◽  
The World ◽  
Traditional Chinese Culture

LANGUAGE NOTE | Document text in Chinese; abstract also in English. Tai Chi Soft Ball is a young Chinese sport with distinctive ethnic characteristics. It has profound cultural connotation and philosophy, and blends traditional sport and modern competitive sport into a unity. Deeply rooted in traditional Chinese culture, the sport developed rapidly in the last 20 years, and loved by people all over the world. The aims of this paper are to provide 1) a comprehensive historical and cultural background of Tai Chi Soft Ball and; 2) a solid theoretical foundation for this ancient but young sport and; 3) systematic review on Tai Chi Soft Ball in scientific evidence based research. 太極柔力球是一項由中國人發明的，具有深厚文化內涵和哲理，融傳統(太極)運動方式與現代競技雙重特徵於一體，具有鮮明民族特色的新興體育運動項目。太極柔力球運動的產生正是受到中國傳統文化的深刻影響，才能在短短的20年時間裡成井噴式發展，並為世界各國人民所喜愛。此文章全面研究太極柔力球運動產生的歷史文化背景，以及有系統地回顧世界各地太極柔力球運動的循證研究，為這一既古老又年輕運動的發展尋找更加堅實的理論基礎。

The Historic Mission of Chinese Semiotic Scholars

2018 ◽  
Vol 14 (2) ◽  
pp. 137-148
Author(s):  
Mingyu Wang ◽  
Jing Li
Keyword(s):  
Chinese Culture ◽  
Traditional Culture ◽  
Relevant Research ◽  
Chinese Characteristics ◽  
The World ◽  
Traditional Chinese Culture ◽  
Semiotic Resources ◽  
The Usa ◽  
Academic Philosophy

Abstract Semiotics as a science of signs originated from Europe and America where France, the USA and Russia are acknowledged as the three epicenters for semiotics studies. Comparatively, in China, the conscious study of semiotics as an independent discipline started much later; yet, the traditional Chinese culture is imbued with bountiful semiotic resources. In response to the prospects of semiotics studies around the globe, how should China, with its deep-rooted traditional culture and unique semiotic resources, integrate itself with the world as a powerhouse in semiotics studies? How can it gain its access to the academic discourse of semiotics? What should it do to establish a school of semiotics studies featuring Chinese characteristics and to contribute to the world’s semiotics studies? These questions, which still remain to be answered, concern not only the process and progress of semiotics studies in China but the historic mission of Chinese semiotics as well. The paper highlights 12 semiotic spheres unique to China and six aspects of the academic philosophy of Chinese semiotics, hereby calling for long-term and sustained efforts to advance the progress of semiotics studies in China. And it is the authors’ belief that China’s bountiful semiotic resources and relevant research achievements will be a contribution to the world’s semiotics studies.

scholarly journals Глобализация (全球化) как лингвокультурный феномен в жизни современного Китая

2020 ◽  
Vol 45 (1) ◽  
pp. 6-22
Author(s):  
K. M. Naumova
Keyword(s):  
Chinese Culture ◽  
Native Speakers ◽  
Traditional Culture ◽  
Chinese Society ◽  
Value System ◽  
Chinese Youth ◽  
The World ◽  
Traditional Chinese Culture ◽  
New Ideas ◽  
State Of Affairs

На примере личных бесед с носителями языка, работ Ван Мэна, Линь Юйтана, а также российских и зарубежных исследователей в области социолингвистики, политологии и международных отношений мы постарались обозначить один из возможных взглядов Китая на глобализацию как на лингвокультурный феномен. Особое внимание в работе уделено лингвистическому анализу лексемы 全球化 цюаньцюхуа ‘глобализация’ с целью составления списка тем и устойчивых словосочетаний, показывающих, какие ассоциации чаще всего вызывает данное понятие в обыденном сознании носителей китайского языка. Представляется, что китайское общество будет стремиться найти баланс между традиционными воззрениями и западными идеалами, стараясь дать новую жизнь исконно-китайским понятиям и ценностям. In the era of globalization many countries around the world are in the search for their new national identity. China is no exception here. Everybody will agree that it has changed a lot in terms of its economic development for the last 20 years thanks to the governmental reforms and efforts. Besides, the famous traditional Chinese culture has been undergoing some changes in its value system, which can be seen not only in the new ways of social behavior, but also in the language. Here we will analyze the contexts, in which the word 全球化 quánqiúhuà ‘globalization’ is used by the native speakers, and try to find the most commonly used expressions in order to illustrate the associations it evokes in their minds. Then we will try to show the attitudes of Chinese youth towards globalization based on the publications and private talks, as well as the views of the older generation represented by the works of Wang Meng and Lin Yutang. Furthermore, this new state of affairs is quite beneficial for the Chinese governmental policy that wants to play an important role in building the world’s prosperity. Thus, Chinese society will try to find a balance between new ideas and its traditional culture with the emphasis on the renewal of the latter

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