This paper mainly discusses the formation of graphic aesthetics consciousness and graphic beauty of the Zhang,Miao,Yao,Dong nationality and other ethnic minorities who represent the majority of Guangxi population,hopi...This paper mainly discusses the formation of graphic aesthetics consciousness and graphic beauty of the Zhang,Miao,Yao,Dong nationality and other ethnic minorities who represent the majority of Guangxi population,hoping that the graphic beauty of Guangxi ethnic minorities can reflect the cultural implication of Guangxi ethnic minorities,in order to find Guangxi ethnic minority spirit and aesthetic characteristics embodied by national consciousness,national spirit and national culture. The study has a wide range of practical significance for the inheriting,spreading,designing and applying visual elements of Guangxi ethnic minorities ---graphics.展开更多
In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism...In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism. Contrarily to European writers, who searched its philosophical origins in irrational philosophical traditions, in the US, they relied upon the perception that Hegel＇s Philosophy of State was the most relevant ideological basis of National Socialism. Hegel＇s idea for the need of a strong state, seemed to clearly support the hypothesis. Herbert Marcuse, exiled in the United States, bad to confront himself with this conviction that academic colleague shared. This theoretical hypothesis was in tune to the Zeitgeist and the political context, in which anticommunism was growing stronger by the day and where the cold war was developing. Associating Hegel and National Socialism implied, for most of the hypothesis defenders yet another vantage point： it could discredit also Marx, for the tights links between his philosophical thinking and Hegel＇s one. For Marcuse this hypothesis was even more problematic knowing that in Germany, national socialist philosophers had rejected Hegel from the very first day their party came to power. In this article we try to analyze Marcuse＇s respective philosophical argument. The point of departure of this reconstruction is the philosophical interpretation of Hegel＇s theory of the State. Further than the historical context, the debate on Hegel and his theory of the State, is very relevant for today＇s debates, dominated by neoliberal ideologies, which often are starting from similar theoretical errors than the mentioned. In both cases exists a lack of understanding of the classic bourgeois content within the concept of the State, based on the French Revolution.展开更多
Surveys have shown that popular ideology has tended to move from pluralism to clustering around dualism at this sensitive and critical moment for the formation of value consensus in contemporary China. The formation o...Surveys have shown that popular ideology has tended to move from pluralism to clustering around dualism at this sensitive and critical moment for the formation of value consensus in contemporary China. The formation of a “value consensus” or “common values”must answer three questions： “What is ‘common＇ about this consensus？” How can “consensus” be reached？ “How can‘values＇ be legitimated？”On the basis of survey information, this paper presents the basic argument that what is common lies in ethics; consensus in spirit; and value legitimacy in our national cultural home. Ordinary people have three major ideological expectations of value consensus in contemporary China： expectation of ethical enlightenment with the theme of turning ＂I＂ into ＂we＂; expectation of a spiritual baptism with the value ＂unity of the individual and the universal＂ and expectation of the endeavor to ＂return home.＂ Specifically, their content is as follows： to protect ethical existence and undertake the reenlightenment of ethical consciousness at the national, family and group levels; to sublate ＂atomistic exploration＂ of the theory and mode of rationalistic ethics and carry out the ＂spiritual＂ construction of the three great ethical entities of society, state and family; and to ＂go back home＂ to national cultural traditions and ethics and build value legitimacy. These three major expectations can be condensed into three ideas： protecting ethics, reviving ＂spirit＂ and going back ＂home.＂展开更多
文摘This paper mainly discusses the formation of graphic aesthetics consciousness and graphic beauty of the Zhang,Miao,Yao,Dong nationality and other ethnic minorities who represent the majority of Guangxi population,hoping that the graphic beauty of Guangxi ethnic minorities can reflect the cultural implication of Guangxi ethnic minorities,in order to find Guangxi ethnic minority spirit and aesthetic characteristics embodied by national consciousness,national spirit and national culture. The study has a wide range of practical significance for the inheriting,spreading,designing and applying visual elements of Guangxi ethnic minorities ---graphics.
文摘In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism. Contrarily to European writers, who searched its philosophical origins in irrational philosophical traditions, in the US, they relied upon the perception that Hegel＇s Philosophy of State was the most relevant ideological basis of National Socialism. Hegel＇s idea for the need of a strong state, seemed to clearly support the hypothesis. Herbert Marcuse, exiled in the United States, bad to confront himself with this conviction that academic colleague shared. This theoretical hypothesis was in tune to the Zeitgeist and the political context, in which anticommunism was growing stronger by the day and where the cold war was developing. Associating Hegel and National Socialism implied, for most of the hypothesis defenders yet another vantage point： it could discredit also Marx, for the tights links between his philosophical thinking and Hegel＇s one. For Marcuse this hypothesis was even more problematic knowing that in Germany, national socialist philosophers had rejected Hegel from the very first day their party came to power. In this article we try to analyze Marcuse＇s respective philosophical argument. The point of departure of this reconstruction is the philosophical interpretation of Hegel＇s theory of the State. Further than the historical context, the debate on Hegel and his theory of the State, is very relevant for today＇s debates, dominated by neoliberal ideologies, which often are starting from similar theoretical errors than the mentioned. In both cases exists a lack of understanding of the classic bourgeois content within the concept of the State, based on the French Revolution.
文摘Surveys have shown that popular ideology has tended to move from pluralism to clustering around dualism at this sensitive and critical moment for the formation of value consensus in contemporary China. The formation of a “value consensus” or “common values”must answer three questions： “What is ‘common＇ about this consensus？” How can “consensus” be reached？ “How can‘values＇ be legitimated？”On the basis of survey information, this paper presents the basic argument that what is common lies in ethics; consensus in spirit; and value legitimacy in our national cultural home. Ordinary people have three major ideological expectations of value consensus in contemporary China： expectation of ethical enlightenment with the theme of turning ＂I＂ into ＂we＂; expectation of a spiritual baptism with the value ＂unity of the individual and the universal＂ and expectation of the endeavor to ＂return home.＂ Specifically, their content is as follows： to protect ethical existence and undertake the reenlightenment of ethical consciousness at the national, family and group levels; to sublate ＂atomistic exploration＂ of the theory and mode of rationalistic ethics and carry out the ＂spiritual＂ construction of the three great ethical entities of society, state and family; and to ＂go back home＂ to national cultural traditions and ethics and build value legitimacy. These three major expectations can be condensed into three ideas： protecting ethics, reviving ＂spirit＂ and going back ＂home.＂
