本书从意识形态的概念、不同意识形态的内涵、意识形态与权力的获取、分配、消费等方面研究意识形态.

For almost 700 years shoguns ruled Japan. These "gentleman warriors" developed a dedicated system of honor and strict guidlelines of behavior that Taira Shigesuke first brought together in his 16th century book—Bushido Shoshinshu. Present to a modern audience in clear, easy-to-read English, this new translation captures the majesty of the higher principles as well as the usefulness of the daily advice. From principles such as "a samurai should keep foremost in his mind the fact that he must die" to rules (...) regarding duty, personal obligation and even money management, this book sets out the guidelines that defined Japan's "way of the warrior." Honor and obligation are emphasised above all to the reader, who is taught that a samurai is expected to be indifferenet to pain, unquestioningly loyal, and an expert in his training. (shrink)

The formation of the character of Sun Wukong has remained one of the most controversial issues in the field of Xiyou ji studies. While acknowledging that different strands might have fed into the image of Sun Wukong in the sixteenth- century novel Xiyou ji, this paper calls attention to complex and sometimes contradictory representations of Sun Wukong’s sexuality and explores the mechanism of displacement that subtly operates in the novel and reveals itself through such representations. It further demonstrates the dual (...) function performed by the displacement of Sun Wukong’s sexuality: on the one hand, it connects Sun Wukong to the image of the lustful ape in the white ape tradition; on the other hand, such displacement allows him to utilize and transcend his desire by experiencing the process of awakening to kong 空 by means of se 色 on his path to enlightenment. Therefore, a reexamination of Sun Wukong through the lens of sexuality helps draw together these two seemingly separate aspects and reveals a narrative in which Sun Wukong’s sexual desire not only encodes his hidden past associated with the white ape tradition but also generates significant meaning in light of the Buddhist context, that is, the notion that erotic encounters and fulfillment of sexual desire can be integrated into the Buddhist journey to enlightenment. (shrink)

shang ji. Xunzi tong lun -- xia ji. Zhu zi zhuan jian zheng.

本书内容包括:人生、再谈人生、三论人生、人生的意义与价值,不完满才是人生、世态炎凉、走运与倒霉、缘分与命运、牵就与适应、谦虚与虚伪等。.

什么样的人生才算是幸福完满的人生,按季羡林的说法是和谐人生,那么怎样的人生才算是和谐,我们该如何面对压力,如何消防除人与人之间的可怕的隔膜,如何处理友情与爱情等,大师季羡林将为读者揭开其中的奥秘,告诉 您如何好好的度过一生.

本书主要讨论了先秦时期几种主要话语体系中“观”所具有的内涵结构，并进而讨论了“观”在这些话语体系以及后世几种重要理论中所呈现出来的诗性建构。.

Discussing how to use philosophy as a tool of communist ideological propaganda in China.

It is well known that one of Poincaré’s most important contributions to mathematics is the creation of algebraic topology. In this paper, we examine carefully the stated motivations of Poincaré and potential applications he had in mind for developing topology. Besides being an interesting historical problem, this study will also shed some light on the broad interest of Poincaré in mathematics in a concrete way.

Epistemic injustices are wrongs that agents can suffer in their capacity as knowers. In this article, I offer a conceptualisation of a phenomenon I call anticipatory epistemic injustice, which I claim is a distinct and particularly pernicious type of epistemic injustice worthy of independent analysis. I take anticipatory epistemic injustice to consist in the wrongs that agents can suffer as a result of anticipated challenges in their process of taking up testimony-sharing opportunities. I distinguish my account from paradigmatic cases of (...) epistemic injustice, such as Miranda Fricker’s concepts of testimonial injustice and hermeneutical injustice; additionally, I differentiate my view from Kristie Dotson’s account of testimonial smothering. I argue, ultimately, that anticipatory epistemic injustice is a useful addition to our current taxonomy of epistemic injustices, as it has promising explanatory potential for a range of non-standard cases of epistemic injustice. (shrink)

Bennabi, Malek; Islamic civilization; Islamic renewal; philosophy.

ABSTRACTWhat three words come to your mind in response to “happiness”? Using a free-association task [cf. Nelson, D. L., McEvoy, C. L., & Dennis, S.. What is free association and what does i...

On the philosophy of love; includes poems on love.

Subcultures are cultures formed by a social minority group that does not belong to the mainstream, and youth subcultures are subcultures specifically of youths. Youth subcultures have distinct clothing styles that differentiate them from popular culture and through which they express their values and individuality. Korea has a short history of subcultures, but it has quickly formed numerous unique subcultures influenced both by existing subcultures of Euro-America and Korean society. The purpose of this research was to examine Korean youth subculture (...) styles in terms of how they have evolved in a short period of time and how they have been affected by foreign and domestic elements. It provides insight on the symbolization of Korean youth subculture styles and how the changing styles reflect the state of mind and values of Korean youths today. (shrink)

When it comes to books on samurai philosphy, Hagakure is iconic to contemporary readers. But Budōshoshinshū, which was also written by a respected samurai during the Edo period, was equally influential at the time. Both works address the warrior's role in times of peace and emphasize the importance of living selflessly. Written by Daidōji Yūzan (1639-1730), a Confucian scholoar who descended from a long line of prominent warriors, Budōshoshinshū comprises 56 pithy instructive essays for young samurai on how to live (...) morally, with professional integrity and a higher purpose; to carry on the true chivalrous tradition of bushido. Budōshoshinshū is imbued with classic Confucian philosophy, centered on living one's life with sincerity and loyalty. (shrink)

Mere inability, which refers to what persons are naturally unable to do, is traditionally thought to be distinct from unfreedom, which is a social type of constraint. The advent of biomedical enhancement, however, challenges the idea that there is a clear division between mere inability and unfreedom. This is because bioenhancement makes it possible for some people’s mere inabilities to become matters of unfreedom. In this paper, I discuss several ways that this might occur: first, bioenhancement can exacerbate social pressures (...) to enhance one’s abilities; second, people may face discrimination for not enhancing; third, the new abilities made possible due to bioenhancement may be accompanied by new inabilities for the enhanced and unenhanced; and finally, shifting values around abilities and inabilities due to bioenhancement may reinforce a pre-existing ableism about human abilities. As such, we must give careful consideration to these potential unfreedom-generating outcomes when it comes to our moral evaluations of bioenhancement. (shrink)

Natalie Stoljar posits that those who have internalized oppressive norms lack normative competence, which requires true beliefs and critical reflection. A lack of normative competence makes agents nonautonomous, according to Stoljar. This framework is thereby meant to address what she calls the “feminist intuition”—the intuition that oppressive norms are incompatible with autonomy. On my view, however, Stoljar’s normative competence account of autonomy is subject to a worrying problem. Her account misattributes nonautonomy to those who perpetrate the oppression, making those who (...) are oppressed and those who oppress count as equally nonautonomous. I argue that this is implausible and demonstrate in this paper that we can establish an asymmetry of autonomy between those who oppress others and those who are made the target of oppression. (shrink)