This paper aims, first of all, to examine the two fundamental treatments of the complex and very broad notion of chrematistikd （money-making） and its links with the notion of oikonomia （economics）, outlining a fun...This paper aims, first of all, to examine the two fundamental treatments of the complex and very broad notion of chrematistikd （money-making） and its links with the notion of oikonomia （economics）, outlining a fundamental division between natural and unnatural art of money-making. The two different arts of money-making are based on two very different psychological attitudes： in the first case, desire is channeled, managed, and organized by practical wisdom with a view to a further end; in the second case, desire is an end unto itself, insatiable, boundless and contrary to the commands of practical wisdom. Only in the first case there is a ＂true wealth＂, that is a wealth oriented toward a good life that constitutes the end （telos） and the limit （peras） of the wealth itself. The conclusion is that, for the Stagirite, wealth is not an evil, nor, in itself, is the pursuit of wealth, that is, the art of money-making, because if it is rightly organized and oriented in function of the end, it constitutes the conditio sine qua non of a life that is good, ordered and happy for the individual and for the city展开更多
I make an attempt in the paper to argue in favor of the person-centered view of good life, where becoming a good person involves seeking to qualitatively transform oneself into a worthy human being. I maintain that be...I make an attempt in the paper to argue in favor of the person-centered view of good life, where becoming a good person involves seeking to qualitatively transform oneself into a worthy human being. I maintain that becoming fully a person and respecting others as persons are achievements that are not assured for all of us. Thus, for the purpose I prepare the ground for an account of good life that rests on valuational consciousness. I propose that one may ascribe valuational consciousness to a person who is a value-sensitive rational being striving to attain a kind of inner transparency. Evidently, to say that a person has valuational consciousness is to stress the values, which are built into personal consciousness. The life of a person, whether that of truth, courage, nobility, justice, kindness, is a life marked by ego transcending personal consciousness that reaches out to humanity at large. And such a repository of values enables a human being to attain the ideal of good life. The ideal of good life, I contend, consists of attaining the higher order posture of selflessness--a posture of inner transparency. It is to shake off the egocentric partiality that characterizes our usual attitudinal stance towards one another.展开更多
The way of human existence is to live meaningfully.A good life fundamentally reflects a harmonious and beautiful way of existence and state of being.People’s need for a good life is not only a question of how to meet...The way of human existence is to live meaningfully.A good life fundamentally reflects a harmonious and beautiful way of existence and state of being.People’s need for a good life is not only a question of how to meet that demand,but also of how to guide it correctly.The new era of good life is a lifestyle that abandons and transcends modernity,highlighting the human orientation of socialist modernization and manifesting the people-centered practical purpose and value implications.展开更多
The city-life relationship constitutes the basic problem field of studies of urban meaning, while making life better is a core value field for critiquing and constructing such a meaning. Technically and tactically, Ch...The city-life relationship constitutes the basic problem field of studies of urban meaning, while making life better is a core value field for critiquing and constructing such a meaning. Technically and tactically, China＇s thirty years of reform and opening up practice have seen a string of successful models and experiences relating to ＂How should we develop cities？＂ Yet problems arising in the course of urbanization and the deteriorating quality of urban life require us to reflect upon and respond actively to the tricky question of meaning, a global issue： ＂Why develop cities？＂ In inquiring into urban meaning in the name of life, this study offers an academic approach and hope for the future through a critique of ＂devitalized＂ urban space and advocacy of a new form of urban civilization that will regulate and guide transformation in urban space under the principle of ＂the good life.＂展开更多
《Life Is Good》是他刚刚发布的一张Live EP。一半的时间大家都是站著跟音乐摆动,每首歌都是那么纯粹,当Jason说,"Life is good."只能全心全意的赞同。不管是开心或掉泪,都是人生。"The Remedy",Jason指名要全场...《Life Is Good》是他刚刚发布的一张Live EP。一半的时间大家都是站著跟音乐摆动,每首歌都是那么纯粹,当Jason说,"Life is good."只能全心全意的赞同。不管是开心或掉泪,都是人生。"The Remedy",Jason指名要全场的女生唱副歌"I won'tworry my life away。"全场嘹亮的歌声,每重复一次。展开更多
文摘This paper aims, first of all, to examine the two fundamental treatments of the complex and very broad notion of chrematistikd （money-making） and its links with the notion of oikonomia （economics）, outlining a fundamental division between natural and unnatural art of money-making. The two different arts of money-making are based on two very different psychological attitudes： in the first case, desire is channeled, managed, and organized by practical wisdom with a view to a further end; in the second case, desire is an end unto itself, insatiable, boundless and contrary to the commands of practical wisdom. Only in the first case there is a ＂true wealth＂, that is a wealth oriented toward a good life that constitutes the end （telos） and the limit （peras） of the wealth itself. The conclusion is that, for the Stagirite, wealth is not an evil, nor, in itself, is the pursuit of wealth, that is, the art of money-making, because if it is rightly organized and oriented in function of the end, it constitutes the conditio sine qua non of a life that is good, ordered and happy for the individual and for the city
文摘I make an attempt in the paper to argue in favor of the person-centered view of good life, where becoming a good person involves seeking to qualitatively transform oneself into a worthy human being. I maintain that becoming fully a person and respecting others as persons are achievements that are not assured for all of us. Thus, for the purpose I prepare the ground for an account of good life that rests on valuational consciousness. I propose that one may ascribe valuational consciousness to a person who is a value-sensitive rational being striving to attain a kind of inner transparency. Evidently, to say that a person has valuational consciousness is to stress the values, which are built into personal consciousness. The life of a person, whether that of truth, courage, nobility, justice, kindness, is a life marked by ego transcending personal consciousness that reaches out to humanity at large. And such a repository of values enables a human being to attain the ideal of good life. The ideal of good life, I contend, consists of attaining the higher order posture of selflessness--a posture of inner transparency. It is to shake off the egocentric partiality that characterizes our usual attitudinal stance towards one another.
文摘The way of human existence is to live meaningfully.A good life fundamentally reflects a harmonious and beautiful way of existence and state of being.People’s need for a good life is not only a question of how to meet that demand,but also of how to guide it correctly.The new era of good life is a lifestyle that abandons and transcends modernity,highlighting the human orientation of socialist modernization and manifesting the people-centered practical purpose and value implications.
文摘The city-life relationship constitutes the basic problem field of studies of urban meaning, while making life better is a core value field for critiquing and constructing such a meaning. Technically and tactically, China＇s thirty years of reform and opening up practice have seen a string of successful models and experiences relating to ＂How should we develop cities？＂ Yet problems arising in the course of urbanization and the deteriorating quality of urban life require us to reflect upon and respond actively to the tricky question of meaning, a global issue： ＂Why develop cities？＂ In inquiring into urban meaning in the name of life, this study offers an academic approach and hope for the future through a critique of ＂devitalized＂ urban space and advocacy of a new form of urban civilization that will regulate and guide transformation in urban space under the principle of ＂the good life.＂
文摘《Life Is Good》是他刚刚发布的一张Live EP。一半的时间大家都是站著跟音乐摆动,每首歌都是那么纯粹,当Jason说,"Life is good."只能全心全意的赞同。不管是开心或掉泪,都是人生。"The Remedy",Jason指名要全场的女生唱副歌"I won'tworry my life away。"全场嘹亮的歌声,每重复一次。
