In indigenous and contemporary societies, different elements of social and political institutions have come up with various inner mechanisms that are unique to their societies that can adjudicate in conflict situation...In indigenous and contemporary societies, different elements of social and political institutions have come up with various inner mechanisms that are unique to their societies that can adjudicate in conflict situations. In traditional, indigenous Yoruba societies, agba （elders） were usually relied upon as agents and institutions of conflict resolution in view of certain qualities possessed by this category of people. This paper focuses attention on the role of agba （elders） in conflict resolution at various levels of Yoruba life. We acknowledge that agba （elders） have performed these roles in traditional, indigenous Yoruba societies. The opinion expressed in this paper is that agba, as theoretical and practical conflict resolution mechanism, can be philosophically developed and used as an alternative model to the current means of resolving conflicts through wars and terrorism and other forms of violence by aggrieved individuals and groups in national and international arenas.展开更多
The Lost Girl is chosen to expound Lawrence＇s unique viewpoint of the “loss” of the “lost generation” at the end of 19th century and the beginning of 20th century. Lawrence created “inferior Don Quixotes” to re...The Lost Girl is chosen to expound Lawrence＇s unique viewpoint of the “loss” of the “lost generation” at the end of 19th century and the beginning of 20th century. Lawrence created “inferior Don Quixotes” to refer those lost men, which can be further divided into “hen-sure man” and egoist. Lost women are considered as “rootless and uncontrolled”, and can be grouped into modem women （Magna Mater）, traditional women （“the angel in the house”）, and exploring woman who are in between （“the woman who rode away”）.展开更多
Informed by the framework of Halliday＇s Systemic Functional Grammar, this paper compares ＂The Little Mermaid＂ （1872） by Hans Christian Andersen and its parodic version ＂The Little Mer-persun＂ （1995） by James ...Informed by the framework of Halliday＇s Systemic Functional Grammar, this paper compares ＂The Little Mermaid＂ （1872） by Hans Christian Andersen and its parodic version ＂The Little Mer-persun＂ （1995） by James Finn Garner. Andersen＇s story creates gender stereotype by under-representing the heroine as an effectual Actor and Sayer but establishing the image of the hero as a powerful Actor and assertive Sayer. Garner＇s story, on the other hand, tends to subvert the traditional gender stereotype by representing the heroine as a more dynamic Actor and Sayer than the hero and by reversing the power relationship between the two. These differing characterizations reflect the two competing literary traditions and embedded ideologies of romanticist fairy tale genre and modem ＂politically-correct＂ parodic satire展开更多
This article reasons that free-market capitalism produces peace in Don Quixote while its absence induces violence. Specifically, it shows readers： that when Don Quixote＇s characters inherit peace transpires but when...This article reasons that free-market capitalism produces peace in Don Quixote while its absence induces violence. Specifically, it shows readers： that when Don Quixote＇s characters inherit peace transpires but when they are extorted gore happens; that a modem salary causes peace in Don Quixote while a feudal Mercedes causes conflict; that when contracts are honored Don Quixote＇s characters are calm but when contracts are breached its＇ characters are violent; that figures in Don Quixote who work for a living are tranquil while those who do not work fight; that peaceful capitalism in Don Quixote is separate from, and better than, violent corsair anti-capitalism; thatCapitalism＇s profit motive does not cause slavery in Don Quixote but feudal suppression of human fi＇eedom does; that peaceful economic justice is adjudicated by civil judges, such as Sancho Panza, while bloody economic injustice is inflicted by either vigilantes （in Don Quixote＇s Case） or monarchical brutality （in the Holy Brotherhood＇s case）; and penultimately, that when the novel＇s financial disputes are decided by law courts peace ensues but when they are not violence happens.Finally, this article fmishes, by enumerating specific areas of future research on capitalism in Don Quixote. Scholars interested in Emre Gurgen＇s full scholarship, can visit his personal author website at www.don-quixote-explained.com展开更多
Aristotle＇s Nicomachean Ethics is central to John McDowell＇s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle＇s ethics： first, that Aristotle did not base...Aristotle＇s Nicomachean Ethics is central to John McDowell＇s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle＇s ethics： first, that Aristotle did not base his ethics on an externalist, naturalistic basis （including a theory of human nature）; second, that attempts to read him as an ethical naturalist are a modem anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that a suitably construed Aristotelian conception of ＂second nature＂ can form the basis of a viable contemporary philosophy of mind, world, and normativity. This paper challenges each of these three claims. Aristotle＇s ethics, we will claim alongside Terence Irwin, Bemard Williams, Philippa Foot, and many premodem commentators, is based in the kind of physics, metaphysics, and metaphysical biology that McDowell says it cannot be. Historically, we will argue that McDowell＇s argument that Aristotle＇s ethical reasoning is ＂autonomous＂ or ＂self-standing＂ is distinctly modem, citing evidence from the leading medieval commentators on the Nicomachean Ethics. The felt need to which McDowell responds, of reading Aristotle＇s ethical or political thought as wholly non-metaphysical, arises from out of the successes of the natural sciences in the modem world, which he agrees discredit the Aristotelian, teleological account of nature. In the final part of the paper, we propose that McDowell＇s account of normativity, rooted in the non-metaphysical ＂second nature＂ he reads into Aristotle, we will contend, is as it stands inescapably relativistic. On a different note, we need also to recognize, as McDowell does not, that this is a new Aristotle, one shaped by our requirements and space of reasons, not the mind and world of the Greek Philosopher himself.展开更多
We live in an increasingly postmodern society. American Christianity, however, is imbued in a modem---even pre-modern--paradigm. As a result, many contemporary religious leaders find it difficult to communicate with t...We live in an increasingly postmodern society. American Christianity, however, is imbued in a modem---even pre-modern--paradigm. As a result, many contemporary religious leaders find it difficult to communicate with their postmodern constituents, as evidenced by declining attendance rates and religious affiliation. The present study explores this dilemma by offering potential implications for contemporary religious leaders to communicate more effectively with emerging/emergent generation（s）. The author begins this exploration, first, by outlining the philosophical tenants of postmodemism： its epistemological, ontological, and axiological assumptions. Second, the author delineates several key characteristics of postmodern religious communication. Next, the author offers three practical implications for organizational leaders： （1） increased use of personal narrative, （2） removal of hierarchal boundary structures, and （3） increased awareness and appreciation for divergent perspectives. The author concludes this study with directions for future research.展开更多
In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am m...In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am most concerned with those settler-colonialisms that persist at the centers of world capitalism, and examine bow this social context often produces an ideology that relegates the concrete reality of settler-colonialism to the past, pushing its existence under supposedly “modem” social relations. Since Frantz Fanon＇s analysis of settler-colonialism, and the class contradiction between colonizer and colonized, was developed in an era where settler-colonialism was partially defined by the relationship between motherland and colony, some often imagine that the era of settler-colonialism is over. Clearly settler-colonialism did not vanish along with this distinction; internal colonies are retained in North America, for example, and the state of Israel is perhaps the most recent historical of this type of colonialism since it was settled and established in the 20th century. Moreover, there is often talk of a “world-wide indigenous movement” which claims to represent a global anti-colonialist front. The point of my paper, therefore, is to examine how settler-colonialism functions and persists when the settler-colony has become synonymous with the motherland. In this social context, colonizers often imagine themselves as the native inhabitants, while those who remain colonized are pushed even further out of history than they were during the previous era of settler-colonialism.展开更多
In〈The economic and philosophical manuscripts in 1844〉 （be called manuscripts for short）, Marx deeply criticized alienation of relationship between human and nature by alienated labor concept. The criticism pointe...In〈The economic and philosophical manuscripts in 1844〉 （be called manuscripts for short）, Marx deeply criticized alienation of relationship between human and nature by alienated labor concept. The criticism pointed out the way for the solution of the ecological problems and showed the seeds of ecological civilization. The paper reveals the ontology about ecological civilization and generation and elimination of crisis through analyzing the Marxist thought of ecological civilization in manuscripts. The paper believes that Marxist thought of ecological civilization may enlighten us to carry forward and develop it with guidance, sense and theory. We sincerely expect that the thought of ecological civilization will be rooted in the hearts of the people deeply by means of the rise of ＂green＂ concept and the education of ecological ethics. The paper has important theoretical and practical value on deeply understanding the relationship between human and nature with scientific development angle of view, conquering the ecological crisis of globalization scientifically and building and developing ecological civilization of Chinese characteristic socialism energetically.展开更多
文摘In indigenous and contemporary societies, different elements of social and political institutions have come up with various inner mechanisms that are unique to their societies that can adjudicate in conflict situations. In traditional, indigenous Yoruba societies, agba （elders） were usually relied upon as agents and institutions of conflict resolution in view of certain qualities possessed by this category of people. This paper focuses attention on the role of agba （elders） in conflict resolution at various levels of Yoruba life. We acknowledge that agba （elders） have performed these roles in traditional, indigenous Yoruba societies. The opinion expressed in this paper is that agba, as theoretical and practical conflict resolution mechanism, can be philosophically developed and used as an alternative model to the current means of resolving conflicts through wars and terrorism and other forms of violence by aggrieved individuals and groups in national and international arenas.
文摘The Lost Girl is chosen to expound Lawrence＇s unique viewpoint of the “loss” of the “lost generation” at the end of 19th century and the beginning of 20th century. Lawrence created “inferior Don Quixotes” to refer those lost men, which can be further divided into “hen-sure man” and egoist. Lost women are considered as “rootless and uncontrolled”, and can be grouped into modem women （Magna Mater）, traditional women （“the angel in the house”）, and exploring woman who are in between （“the woman who rode away”）.
文摘Informed by the framework of Halliday＇s Systemic Functional Grammar, this paper compares ＂The Little Mermaid＂ （1872） by Hans Christian Andersen and its parodic version ＂The Little Mer-persun＂ （1995） by James Finn Garner. Andersen＇s story creates gender stereotype by under-representing the heroine as an effectual Actor and Sayer but establishing the image of the hero as a powerful Actor and assertive Sayer. Garner＇s story, on the other hand, tends to subvert the traditional gender stereotype by representing the heroine as a more dynamic Actor and Sayer than the hero and by reversing the power relationship between the two. These differing characterizations reflect the two competing literary traditions and embedded ideologies of romanticist fairy tale genre and modem ＂politically-correct＂ parodic satire
文摘This article reasons that free-market capitalism produces peace in Don Quixote while its absence induces violence. Specifically, it shows readers： that when Don Quixote＇s characters inherit peace transpires but when they are extorted gore happens; that a modem salary causes peace in Don Quixote while a feudal Mercedes causes conflict; that when contracts are honored Don Quixote＇s characters are calm but when contracts are breached its＇ characters are violent; that figures in Don Quixote who work for a living are tranquil while those who do not work fight; that peaceful capitalism in Don Quixote is separate from, and better than, violent corsair anti-capitalism; thatCapitalism＇s profit motive does not cause slavery in Don Quixote but feudal suppression of human fi＇eedom does; that peaceful economic justice is adjudicated by civil judges, such as Sancho Panza, while bloody economic injustice is inflicted by either vigilantes （in Don Quixote＇s Case） or monarchical brutality （in the Holy Brotherhood＇s case）; and penultimately, that when the novel＇s financial disputes are decided by law courts peace ensues but when they are not violence happens.Finally, this article fmishes, by enumerating specific areas of future research on capitalism in Don Quixote. Scholars interested in Emre Gurgen＇s full scholarship, can visit his personal author website at www.don-quixote-explained.com
文摘Aristotle＇s Nicomachean Ethics is central to John McDowell＇s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle＇s ethics： first, that Aristotle did not base his ethics on an externalist, naturalistic basis （including a theory of human nature）; second, that attempts to read him as an ethical naturalist are a modem anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that a suitably construed Aristotelian conception of ＂second nature＂ can form the basis of a viable contemporary philosophy of mind, world, and normativity. This paper challenges each of these three claims. Aristotle＇s ethics, we will claim alongside Terence Irwin, Bemard Williams, Philippa Foot, and many premodem commentators, is based in the kind of physics, metaphysics, and metaphysical biology that McDowell says it cannot be. Historically, we will argue that McDowell＇s argument that Aristotle＇s ethical reasoning is ＂autonomous＂ or ＂self-standing＂ is distinctly modem, citing evidence from the leading medieval commentators on the Nicomachean Ethics. The felt need to which McDowell responds, of reading Aristotle＇s ethical or political thought as wholly non-metaphysical, arises from out of the successes of the natural sciences in the modem world, which he agrees discredit the Aristotelian, teleological account of nature. In the final part of the paper, we propose that McDowell＇s account of normativity, rooted in the non-metaphysical ＂second nature＂ he reads into Aristotle, we will contend, is as it stands inescapably relativistic. On a different note, we need also to recognize, as McDowell does not, that this is a new Aristotle, one shaped by our requirements and space of reasons, not the mind and world of the Greek Philosopher himself.
文摘We live in an increasingly postmodern society. American Christianity, however, is imbued in a modem---even pre-modern--paradigm. As a result, many contemporary religious leaders find it difficult to communicate with their postmodern constituents, as evidenced by declining attendance rates and religious affiliation. The present study explores this dilemma by offering potential implications for contemporary religious leaders to communicate more effectively with emerging/emergent generation（s）. The author begins this exploration, first, by outlining the philosophical tenants of postmodemism： its epistemological, ontological, and axiological assumptions. Second, the author delineates several key characteristics of postmodern religious communication. Next, the author offers three practical implications for organizational leaders： （1） increased use of personal narrative, （2） removal of hierarchal boundary structures, and （3） increased awareness and appreciation for divergent perspectives. The author concludes this study with directions for future research.
文摘In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am most concerned with those settler-colonialisms that persist at the centers of world capitalism, and examine bow this social context often produces an ideology that relegates the concrete reality of settler-colonialism to the past, pushing its existence under supposedly “modem” social relations. Since Frantz Fanon＇s analysis of settler-colonialism, and the class contradiction between colonizer and colonized, was developed in an era where settler-colonialism was partially defined by the relationship between motherland and colony, some often imagine that the era of settler-colonialism is over. Clearly settler-colonialism did not vanish along with this distinction; internal colonies are retained in North America, for example, and the state of Israel is perhaps the most recent historical of this type of colonialism since it was settled and established in the 20th century. Moreover, there is often talk of a “world-wide indigenous movement” which claims to represent a global anti-colonialist front. The point of my paper, therefore, is to examine how settler-colonialism functions and persists when the settler-colony has become synonymous with the motherland. In this social context, colonizers often imagine themselves as the native inhabitants, while those who remain colonized are pushed even further out of history than they were during the previous era of settler-colonialism.
文摘In〈The economic and philosophical manuscripts in 1844〉 （be called manuscripts for short）, Marx deeply criticized alienation of relationship between human and nature by alienated labor concept. The criticism pointed out the way for the solution of the ecological problems and showed the seeds of ecological civilization. The paper reveals the ontology about ecological civilization and generation and elimination of crisis through analyzing the Marxist thought of ecological civilization in manuscripts. The paper believes that Marxist thought of ecological civilization may enlighten us to carry forward and develop it with guidance, sense and theory. We sincerely expect that the thought of ecological civilization will be rooted in the hearts of the people deeply by means of the rise of ＂green＂ concept and the education of ecological ethics. The paper has important theoretical and practical value on deeply understanding the relationship between human and nature with scientific development angle of view, conquering the ecological crisis of globalization scientifically and building and developing ecological civilization of Chinese characteristic socialism energetically.
