Which is the true religion？ In the Middle Ages, the parable of the three rings, in all its versions, is a subtle answer to this question, which uses a persuasive allegory. The allegory of the three rings refers to a ...Which is the true religion？ In the Middle Ages, the parable of the three rings, in all its versions, is a subtle answer to this question, which uses a persuasive allegory. The allegory of the three rings refers to a previous allegory, represented by three gems, one real and two fakes. The religion of the philosophers was born from the hidden meaning of the same allegory： universalism, brotherhood of men as children of the one and only God, the transcendence of a single God that cannot be reduced to any particular representation, and love for one＇s neighbors. The three sons who receive the inheritance of the ring, given by their father, are all loved by him and all three receive a gem that could be the real one. The similarity of the position of the three sons is equivalent to the moral element shared by the three religions： All those who believe in God and his justice put into practice the fundamental teachings of the philosophers. The meaning of the allegory is evident： None of the three sons can claim with certainty the possession of the real ring, but precisely because of this their faith can remain clear, removed from the temptation of pursuing someone because of that person＇s religion.展开更多
This study is based on the notion that every entity has two inseparable parts: the imperceptible existence and the perceptible body. Existence is comprised of space, time, and consciousness. These characteristics mani...This study is based on the notion that every entity has two inseparable parts: the imperceptible existence and the perceptible body. Existence is comprised of space, time, and consciousness. These characteristics manifest in the perceptible forms of capability, activity, and awareness, respectively. The findings of this study suggest that physically (atoms), biologically (vegetation), psychologically (animals), and intellectually living entities (humans) have their own existences in the following elements: space (capability), time (activity), and consciousness (awareness). This study aims to discuss the context of time by visualizing the phenomenon in which the present penetrates the space fabric by touching consciousness and establishing self-sustaining life, termed as an entity. The second part of this study suggests that the negative and positive loops represent the future and the past in a sinusoidal wave, and the base line in between represents the continuous present. A small change occurs with each oscillation or wavelength, which increases entropy. The unit “change” occurs within one wavelength, which should be treated as the smallest unit of time. This unit may differ from the prevalent unit of time, which is measured based on duration.展开更多
This article examines the intense debates over the New Criminal Code of Great Qing(Da-Qing xin xinglü)in the National Assembly(Zizheng yuan)during the Qing empire’s New Policy Reform(1901–11).The focus is on th...This article examines the intense debates over the New Criminal Code of Great Qing(Da-Qing xin xinglü)in the National Assembly(Zizheng yuan)during the Qing empire’s New Policy Reform(1901–11).The focus is on the conflict between those who drafted and supported the new code and those who expressed reservations,especially over reform of the laws on filial piety and fornication.The issue of reconfiguring the family and social order through law was closely related to the overarching agenda of twentieth century legal reform in China—making an empire that“ruled through the principle of filial piety”into a modern nation-state that had direct relationships with its citizens.More importantly,an analysis of the late Qing debate over family law enables this article to problematize such concepts as“Chinese”and“Western”during this crucial moment of China’s empire-to-nation transformation.It showcases the paradox of China’s modern-era reforms—a contradiction between imposing Western-inspired order with a largely indigenous logic and maintaining existing sociopolitical order in the name of preserving national identity.展开更多
文摘Which is the true religion？ In the Middle Ages, the parable of the three rings, in all its versions, is a subtle answer to this question, which uses a persuasive allegory. The allegory of the three rings refers to a previous allegory, represented by three gems, one real and two fakes. The religion of the philosophers was born from the hidden meaning of the same allegory： universalism, brotherhood of men as children of the one and only God, the transcendence of a single God that cannot be reduced to any particular representation, and love for one＇s neighbors. The three sons who receive the inheritance of the ring, given by their father, are all loved by him and all three receive a gem that could be the real one. The similarity of the position of the three sons is equivalent to the moral element shared by the three religions： All those who believe in God and his justice put into practice the fundamental teachings of the philosophers. The meaning of the allegory is evident： None of the three sons can claim with certainty the possession of the real ring, but precisely because of this their faith can remain clear, removed from the temptation of pursuing someone because of that person＇s religion.
文摘This study is based on the notion that every entity has two inseparable parts: the imperceptible existence and the perceptible body. Existence is comprised of space, time, and consciousness. These characteristics manifest in the perceptible forms of capability, activity, and awareness, respectively. The findings of this study suggest that physically (atoms), biologically (vegetation), psychologically (animals), and intellectually living entities (humans) have their own existences in the following elements: space (capability), time (activity), and consciousness (awareness). This study aims to discuss the context of time by visualizing the phenomenon in which the present penetrates the space fabric by touching consciousness and establishing self-sustaining life, termed as an entity. The second part of this study suggests that the negative and positive loops represent the future and the past in a sinusoidal wave, and the base line in between represents the continuous present. A small change occurs with each oscillation or wavelength, which increases entropy. The unit “change” occurs within one wavelength, which should be treated as the smallest unit of time. This unit may differ from the prevalent unit of time, which is measured based on duration.
文摘This article examines the intense debates over the New Criminal Code of Great Qing(Da-Qing xin xinglü)in the National Assembly(Zizheng yuan)during the Qing empire’s New Policy Reform(1901–11).The focus is on the conflict between those who drafted and supported the new code and those who expressed reservations,especially over reform of the laws on filial piety and fornication.The issue of reconfiguring the family and social order through law was closely related to the overarching agenda of twentieth century legal reform in China—making an empire that“ruled through the principle of filial piety”into a modern nation-state that had direct relationships with its citizens.More importantly,an analysis of the late Qing debate over family law enables this article to problematize such concepts as“Chinese”and“Western”during this crucial moment of China’s empire-to-nation transformation.It showcases the paradox of China’s modern-era reforms—a contradiction between imposing Western-inspired order with a largely indigenous logic and maintaining existing sociopolitical order in the name of preserving national identity.
