Catherine of Siena has been credited with original views regarding the crusade as political policy and with influencing Gregory XI to carry this out. In this article, I argued that while Catherine of Siena did not succeed in furthering the crusade – nor did she initiate this policy – her crusade correspondence leaves us a legacy that reveals significant aspects of her spirituality. Over 40 letters to ecclesiastical authorities, Kings, Queens, leaders of city states, knights and her own followers reveal (...) a religious intent, although addressing a policy with both religious and political consequences. The latter were important to Catherine because she considered political-cultural context vital for salvation and transformation; she advocated for the crusade because she considered that the crusade pilgrimage and holy war to recover the Holy Land would be critical for the salvation of many. Her epistles further witness to the prophetic, missionary nature of Catherine’s spirituality, and we see how she crafted her own version of crusade spirituality out of the wisdom on transformation learned through her union with God, fused with early Christian martyr spirituality and early crusade spirituality preached in medieval Europe. This thematisation of Catherine’s crusade letters is based on textual analysis of all crusade related letters in the 2002 critical text, on the most complete dating of Catherine’s letters (finished in 2008); and in dialogue with literary and other historical advances, making it an innovative study. Contribution: Catherine of Siena’s crusade letters reveal significant aspects of her spirituality rather than contributions to crusade politics. The letters evidence her prophetic-missionary spirituality and her conviction that socio-political context is significant for a journey of transformation; as well, this analysis details the importance of early Christian martyr spirituality for Catherine’s crusade spirituality. (shrink)

У статті розглядаються питання культури як людського буття та опредметнена сутність особистості. Автор аналізує функції культури, які тісно пов’язані між собою. Інноваційна культура характеризується за критеріями креативності. Адже вона неможлива без елементів творчості та новизни і поєднується із певними знаннями, навичками та вміннями. Важливе місце у сфері інноваційної культури належить духовній складовій, а саме – духовній культурі, яка є рухливою та діючою субстанцією, людською спадщиною. Важливою складовою інноваційної культури є креативність, яка є процесом і комплексом, самостійним утворенням в інтелектуальній сфері (...) особистості та ціннісно-особистісною категорією. Розвиток особистості та її неповторності як індивідуальності можливий завдяки інноваційній культурі, яка дає можливість сформувати творчу індивідуальність. (shrink)

B a c k g r o u n d. This article explores American transcendentalism as a philosophical, literary, and social movement of the 19th century that shaped a unique intellectual tradition in the United States. The central theme is the examination of the interplay between transcendentalist ideas, utopian social experiments, and individual spiritual quests. Particular attention is given to the works of R. W. Emerson, H. D. Thoreau, W. Whitman, and other key figures of the movement. The purpose (...) of the article is to highlight how the transcendentalists combined philosophical theory with the practical implementation of their ideas through social experiments and literary creativity. M e t h o d s. The analysis employs an interdisciplinary approach, integrating the method of historical-philosophical reconstruction and the hermeneutic method. The method of historical-philosophical reconstruction was used to recreate the social, cultural and intellectual context of American transcendentalism. The hermeneutic method, on the other hand, enabled the interpretation of the works of American transcendentalists, uncovering philosophical concepts related to nature, individualism, and society. Additionally, comparative analysis was utilized to examine the commonalities and differences between the utopian experiments of Brook Farm and Fruitlands and the philosophical ideas of the movement. R e s u l t s. The study revealed that transcendentalism had a profound influence on the development of American philosophy and literature. Social experiments such as Brook Farm and Fruitlands reflected aspirations to create a harmonious society but also highlighted the tensions between ideals and reality. The analysis of H. D. Thoreau's philosophical experiment at Walden Pond emphasized the potential for self-sufficient living in alignment with the principles of individualism and unity with nature. W. Whitman's works demonstrated innovative ways of expressing transcendentalist ideas through poetic imagery of harmony between humanity and the Universe. C o n c l u s i o n s. While transcendentalism had internal contradictions, it left a lasting impact on the intellectual history of the United States. Its ideas of individualism, spiritual growth, and harmony with nature influenced not only its contemporaries but also subsequent generations of thinkers and writers. The social experiments of the movement illuminated the practical challenges of implementing utopian ideas while underscoring the importance of seeking new forms of societal coexistence. The article emphasizes the relevance of transcendentalist ideas in contemporary discussions of ecology, individualism, and social justice. (shrink)

Chinese painting has always been a unique product of our ancient civilization, which has survived to the present day. During its 2000-year development, Chinese painting has gradually turned into a unique and non-reproducible art form capable of expressing the thoughts and feelings of the artist. Over time, Chinese painting also demonstrates a new trend of inheritance and innovative development. Changes in Chinese painting occur simultaneously with the processes of globalization. This gives rise to new research on the trends of diversification (...) of artistic creativity. The focus of artistic expression has shifted from the depiction of direct natural objects towards the spiritual plane, which is a direct result of the creative activity of artists whose aspirations are manifested in the use of traditional Chinese ink painting in combination with new methods of figurative representation and deep understanding of spiritual content. Since ancient times, artists have actively sought to harmonize and balance the subjective and objective, as well as to achieve their organic combination. This article examines traditional Chinese painting as a source and driving force of the transformation of Chinese painting、prints of the era and integration in the content of paintings、attempts to introduce the Western concept of frontal composition, as well as updating the language of painting and artistic concepts. It is argued that the fundamental driving force and the main support for the development of Chinese painting in the context of globalization should be traditions integrated with new creative elements and techniques, thus it is possible to better promote Chinese culture and inherit the essence of traditional Chinese painting. (shrink)

The urgency of the research is determined by the intensive development of new technologies as prospects for further development of society. Art accumulates intellectual, spiritual, material, and value heritage of previous epochs and determines the perspective features of the future. Vocal art is thereby one of the manifestations of individual ideological rethinking. Variety as a socio-cultural phenomenon combines different styles of music, genres, types, and aspects of professional music and vocal performance, which is important for the research in the (...) context of social rethinking of future social development. Objective of the article is to determine specifics of pop vocal art, its long-term development as an aspect of integration into society of the future. The article reflects the essential characteristics of the concept of pop vocal art and worldview perception of art as an aspect of the future society. In the process of research a method of abstraction, descriptive method, methods of analysis and synthesis were used in the theoretical substantiation and characterization of pop music as a vocal art. The method of generalization and systematization was used to determine the results of the research. The results became the basis for asserting the importance of pop vocal art in the further development of society. (shrink)

_Purpose._ The main purpose of this research is to analyse and study the development of individual spirituality within the context of theosis doctrine in the religious-anthropological studies of Ukrainian philosophers from the 16th to the beginning of the 17th century. _Theoretical basis._ The basis of the research is determined by modern methodological approaches to examining the correlation between philosophical and religious visions regarding the representation of views on deification among representatives of contemporary global philosophical-religious thought, as well as among (...) representatives of Ukrainian religious-philosophical thought of the 16th and early 17th century. _Originality._ The paper analyses the unique views of Ukrainian thinkers on the role of theosis in shaping individual spirituality. _Conclusions._ The spiritual development of individuals, according to contemporary religious-philosophical authors and Ukrainian thinkers from the 16th to the 17th centuries, consists of self-discovery and moral growth as a means of approaching God. This serves as the basis for understanding human sanctity and life purpose, where the path to God is linked with renouncing worldly desires and striving for union with Him. The state of theosis is perceived as a personal experience, a collaboration between humans and God. The primary purpose of asceticism is to attain grace, which leads to the transformation of will. The doctrine of theosis influences the formation of a theocratic idea in culture and expands the understanding of internal experience due to the pursuit of spirituality. Theosis is a transformation of anthropological reality that goes beyond natural limits. This process constitutes a stage of spiritual growth that involves cultivating fear of sin, self-observation, and overcoming passions. One of its key aspects is interpreting closeness to God as cooperation between humans and the Divine, crucial for realizing divine grace. Considering the question of theosis draws attention to the importance of spiritual values and the search for meaning in life, especially in complex and unpredictable circumstances accompanying military conflicts, which Ukraine is currently facing. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 40.3 (2006) 92-114 [Access article in PDF] A Global Art System: An Exploration of Current Literature on Visual Culture, and a Glimpse at the Universal Promethean Principle—with Unintended Oedipal Consequences Art Education 11-18: Meaning, Purpose And Direction, edited by Richard Hickman; New York, Continuum; 2nd edition, 2004; 176 pp. Global Visual Culture within a Global Art System I have harbored misgivings about (...) the term "visual culture" for several years. Having read Hickman's book with its collection of notable scholars in art and design education, those misgivings turned into qualified acceptance of "visual culture"—so long as it is understood as a global visual culture within a global art system. The ten chapters presented in Hickman's book clearly explore the notion of visual culture in the context of generating an expansive and appropriate canon of art distinctly relevant to our postmodern, multicultural, multidimensional classroom of multiple intelligences.1 And so, art and design education for the twenty-first century must perform three essential functions: one, it must color the classroom with signs of global human pictorial and textual expressions; two, it must attempt to comprehend an immeasurable universe through creative, scaled-down explorations of the phenomenal world all of humanity is subject to; and three, it must open up the Blakeian doors of perception,2 while remaining free of emotional, educational, social, political, or religious ideological bonds. In this light, Hickman's Art Education 11-18 (2004), is a must read for art and design educators currently bogged down in old curriculum, and a must read for educators who incorporate new pedagogical literature easily into their new curriculum. And I say must read because we are on the verge of a revolution in visual art history and education—immersed in it, struggling to make sense of our beloved classical canon of art, and struggling to come to grips with a strangely foreign, beautifully alien, semeiotic reality we call (vaguely) "visual culture." It is a visual culture and history from the north, east, and south. Not just from the west.Key innovative educational issues addressed in these chapters are (respectively) using the dynamic nature of art to expand the curricula (Richard Hickman); the collapse of cultural borders (Lesley Burgess and Nicholas [End Page 92] Addison); a balanced cultural history of the world (Colin Grigg); recognizing art and recognizing visual culture (Howard Hollands); a range of visual cultures and literacy (Darren Newbury); using computer technology as a pathway to a new art and visual culture (Andy Ash); critical study and analysis (Michele Tallack); hand-making as a universal link to nature and art (Rachel Mason); spirituality in the process of art creation (James Hall); and cross-cultural heritage toward a new canon of art (Hickman).I will review each chapter as it pertains to current literature exploring popular pedagogical terms like "visual culture," "postmodernism," "pluralism," and "radicalism" and (more importantly) as it fits into a global system of art and culture. In addition, I suggest another term ("cosmopolitanism"—to identify the viable gay and lesbian aesthetic and culture) not that they are necessarily different, but they are indeed relevant and operate from a fresh literary and historical perspective. Then, I will illustrate how a new, postmodern canon of art must be linked to global visual culture and art in order to expand the concept of visual culture. Thus, I see two tasks before me: the first task is to inventory the philosophy, pedagogy, and meanings within each of the ten chapters in Hickman's Art Education 11-18; and the second task is to integrate key pedagogical ideas highlighted in each chapter as a method of generating a meaningful, holistic, integrated direction for art and design education in the twenty-first century. Integrating Art and Design Education Art is a design process. All subject regimes, D. N. Perkins suggests, are a design process.3 This may seem too obvious now after all these years since the publication of Knowledge... (shrink)

This research is dedicated to the perspectives of dialogue betweentwomajorworld religions: Christianity and Islam in the context of contributing to the developmentof the contemporary world. Mutual respect and understanding expressedthroughinitiatives for constructive dialogue and cooperation can contribute to the consolidationof a culture of peace, to the promotion of social interaction and to the strengtheningofthe creative potential of society. The focus on the common heritage of both religious traditions, representedbythemultitude of insights and archetypes of Abrahamic origin, is the starting (...) point for progressin the dialogue. Regarding this, the need arises to reform educational programs atalllevels in education by introducing more religious-ethical content that will conveythemessage of fruitful inter- religious dialogue between different social groups, inordertostrengthen and promote social cohesion and to create a common dimensionof culturaland spiritual progress.In the proper setting of the teaching process, students can feel that fully belongtothecompetence of action and change, no matter how beginner it may seemat theirage.Thus peace-pedagogical stimuli receive a new emphasis that extends to caringforthecreated world. Justice is understood as a decisive condition for peace and preservationofthe created world. (shrink)

Socio-cultural realities of the beginning of the XXI century predetermine the need for another return to the consideration of the phenomenon of man. The world created by the world of powerful technologies, which was supposed to improve and facilitate its life, did not realize the expected, but deep and comprehensive influence on its spirituality, world outlook, on the main direction of activity and creativity. Philosophers, theologians and religious leaders pay attention to the paradoxical state of modern anthropocentric society, which, with (...) the center of a person, begins to act against it. Modern technologies open up diverse opportunities for the development of intellectual potential, and at the same time simplify the manipulation of consciousness, promote individualization of society and the growth of loneliness, undermine the notion of human uniqueness and uniqueness, depreciate the value of human life and transform people into an element of commodity relations. Understanding a person by the modern Catholic Church is extremely relevant not only for religious studies, but also for the modern Ukrainian society as a whole, as the socio-cultural situation in the country undergoes a profound anthropological crisis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Commentary on “Spiritual Experience and Psychopathology”Francis G. Lu (bio), David Lukoff (bio), and Robert P. Turner (bio)Jackson and Fulford have written an impor-tant paper which addresses an area of increasing interest in the United States—the relationship between religious/spiritual experiences and psychopathology. Using primarily the Present State Examination as the diagnostic framework, the authors describe in rich clinical detail three patients where certain phenomena lead to a possible (...) diagnosis of schizophrenia. However, the patients’ outcomes were uniformly positive—how can this be? The authors argue persuasively for the importance of a contextual assessment “in which psychotic phenomena themselves are embedded in the values and beliefs of the person concerned.” In this commentary, we will first present innovations in the DSM-IV relevant to cultural and religious/spiritual issues, which complement the authors’ conclusions, and then comment upon the paper from this perspective.In the DSM-IV Introduction (1994), a section entitled “Ethnic and Cultural Considerations” provides a rationale for innovations in DSM-IV that better enables its use with culturally diverse individuals: “A clinician who is unfamiliar with the nuances of an individual’s cultural frame of references may incorrectly judge as psychopathology those normal variations in behavior, belief, or experience that are particular to the individual’s culture. For example, certain religious practices or beliefs (e.g., hearing or seeing a deceased relative during bereavement) may be misdiagnosed as manifestations of a Psychotic Disorder” (xxiv). In the introduction, three types of information are cited: 1) sections entitled “Age, Gender and Cultural Considerations” in the text of ninety diagnostic categories discuss clinical variations due to these factors; 2) an Outline for Cultural Formulation designed to assist the clinician in systematically evaluating and reporting the impact of the individual’s cultural context; and 3) a Glossary of Culture-Bound Syndromes. These innovations, based on recommendations of the NIMH Workgroup on Culture, Diagnosis and Care to the Task Force on DSM-IV, are described in extensive detail in an important recent book (Mezzich, Kleinman, Fabrega, and Parron 1996).As an example of the importance of the Age, Gender, and Cultural Consideration section relevant to religious and spiritual experiences, consider the section in the text describing schizophrenia, where the following appears: “Clinicians assessing the symptoms of Schizophrenia in socioeconomic or cultural situations that are different from their own must take cultural differences into account. Ideas that may appear to be delusional in one culture (e.g., sorcery and witchcraft) may be commonly held in another. In some cultures, visual or auditory hallucinations with a [End Page 75] religious content may be a normal part of religious experience (e.g., seeing the Virgin Mary or hearing God’s voice)” (281). Secondly, in the analogous section of the text describing Brief Psychotic Disorder, the following appears: “It is important to distinguish symptoms of Brief Psychotic Disorder from culturally sanctioned response patterns. For example, in some religious ceremonies, an individual may report hearing voices, but these do not generally persist and are not perceived as abnormal by most members of the person’s community” (303).The Outline for Cultural Formulation provides the clinician a concise tool to specify the following information concerning the cultural context that is relevant to clinical care: cultural identity of the individual, cultural explanations of the individual’s illness, cultural factors related to psychosocial environment and levels of functioning, cultural elements of the relationship between the individual and the clinician, and overall cultural assessment for diagnosis and care. Religion is explicitly mentioned in the third section so as to encourage the assessment of “the role of religion... in providing emotional, instrumental, and information support” (1994, 844). This outline for cultural formulation is more fully explicated in a recent chapter by Lu, Lim, and Mezzich (1995).A major innovation in DSM-IV relevant to this topic is the new diagnostic category entitled Religious or Spiritual Problem defined as follows: “This category can be used when the focus of clinical attention is a religious or spiritual problem. Examples include distressing experiences that involve loss or questioning of faith, problems associated with conversion to a new faith, or questioning of spiritual values that may not necessarily be related to an organized... (shrink)

The article presents a new view on the problem of educating the spiritual security of the personality from the positions of axiological, culturological, civilizational, systemic, and anthropological approaches, on which the research methodology is based. The article describes the basic concepts of research: spirituality, culture, spiritual awakening, spiritual security, and presents the author’s definition of the concept of spiritual security of the personality. The article describes the cultural ideals of coziness in different countries of the (...) world, which allowed us to highlight the features and prove the importance of leading a spiritual way of life, the essence of which is a person’s acquiring of a state of inner peace, coziness, security and which is accompanied by the achievement of pleasure from life. The principles of educating the spiritual security of the personality have been defined. They include the principle of spiritualization, the principle of cooperation, the principle of “live” dialogue based on spiritual and cultural values. The authors have identified the main threats to the spiritual security of the personality and described the ways to overcome them, among which special attention is paid to the importance of reviving the spiritual and cultural educational component, which will be the first step towards educating a positive personality with a human face, the humane, altruistic, creative personality focused on creation, not destruction. (shrink)

In the current global push to examine the diverse and complex approach in which classroom culture contributes to the shaping of students’ learning cultural identity. Classroom culture plays a fundamental role in constructing students’ learning competencies, perceptions and behaviors. Thus, this study conceptualizes and contextualizes a collective individualism learning model to explicate a specific learning model in classroom culture at Chinese particular context historically and traditionally. The collective individualism model is identified as the individualized learning style (...) of students in Chinese classroom culture characterized by nine symbolic objects, including a textbook, an exercise book, a pen, a blackboard, a screen, a computer, a table, a chair and platform in a Chinese collective class. In addition, two core components of formal collectivism and substantive individualism derived from constructive learning theory, social learning theory, Mezirow’s transformative learning theory and Kolb’s experiential learning theory. The implications for examining the collective individualism model of Chinese classroom culture are likewise linked to innovative talent cultivation and fulfillment of ‘Four Good Teachers’ goal. Both the discussion and conclusion led to the construction of promising classroom culture at Chinese context practically. (shrink)

This study examines the formation and development of the Xiangxi Miao Drum Dance (XMDD) through a philosophical and religious lens, situating its evolution within the broader discourse of cultural ecology and spiritual practice. The research seeks to uncover how the interplay between the Miao people's ancestral environment, cosmological beliefs, and socio-cultural traditions has shaped this unique ritualistic art form. Employing a qualitative research design, the study integrates ethnographic methods—including participant observation, interviews with local practitioners, and analysis of historical texts—to (...) explore the sacred and symbolic dimensions of XMDD. Key findings reveal that the dance originates from agricultural rituals and clan-based, matriarchal structures of Miao society, dating back to the Zhou and Qin dynasties. More significantly, the research highlights how XMDD functions as a conduit for spiritual expression, invoking divine protection, ancestral reverence, and cosmic harmony. Over time, this ritual dance has transformed from a sacred communal practice into a performative cultural heritage, yet it continues to carry profound religious and philosophical significance. The study underscores the necessity of preserving XMDD within both traditional and contemporary contexts, not merely as an artistic expression but as a vehicle for transmitting religious worldviews and philosophical reflections on identity, harmony, and transcendence. Future research should further investigate the dance’s role in shaping Miao religious thought, its contribution to interethnic philosophical discourse, and its pedagogical potential in fostering spiritual and cultural awareness. (shrink)

The study of the cultural activity of the Spiritual missions of the Russian Orthodox Church in various regions of Russia is one of the urgent tasks in the context of the problematic field of the theory of regionalism, cultural studies and socio-philosophical knowledge. Russian settlements on the territory of the Yenisei River basin and the entry of ethnic groups and territories of Yakutia and Buryatia into the Russian Empire has become one of the most important stages of the (...) integration of the ethnic groups of Siberia into a single statehood. The Irkutsk Spiritual Mission received a more perfect organization, institutionalized by increasing the number of missionary camps, which for successful Christian activities carried out among pagans allowed the formation of school educational institutions for the education and upbringing of a new Buryat generation of children in the doctrinal Orthodox canons, and Russian cultural traditions. In this regard, one of the key tasks of the missionaries was to establish a rational view of further life in new Christian-type formations, which was realized in socio-cultural activities: providing medical care to sick representatives of other ethnic groups, a friendly attitude to people of a different faith and a sincere desire to guide them on the path of righteousness, etc. It should be noted that the largest share of foreigners in this territory belonged to Buddhists, which was reflected in the influence of lamas on doctrinal issues, including economic ones. Since Buddhism in the Russian Empire belonged to the section of tolerant religions, direct (administrative) pressure on it was impossible. There remained funds of an exclusively spiritual nature, to which Orthodox missionary work was directed. Today in the Russian Federation, Buddhism, as well as Islam, Catholicism and Protestantism, as well as some other faiths belong to the category of traditional religions, which organizationally operate within the framework of the modern Russian Constitution. (shrink)

Introduction and purpose of the study. The article is focused analyzing the phenomenon of gamification of human being in the context of current changes in digital culture. The author reveals anthropological consequences of this phenomenon. Methods. Methods of scientific research, making it possible to identify and characterize anthropological consequences of digitalization of human being and culture, are philosophical, anthropological and cultural analyses. Scientific novelty of the research. The author describes the virtual form of gamification of human being, (...) presented in digital self-presentation. The author justifies the emergence of a new type of man, Homo mobiludens, for whom virtual reality becomes a simplified form of being, and technical and technological capabilities create the effect of being there. The expanded possibilities of human existence gamification in education and service sector with the beginning of the global Covid-19 pandemic are shown. Conclusions. The gamification of being, combining together managerial, socio-cultural, technological and marketing innovations, streamlines human life risks in a new digital culture. (shrink)

The article reveals the mechanisms of formation of the intellectual and spiritual civilization development priorities in the context of transformation of post-industrial society into the information and «knowledge society», in which increasing the dynamics of the development of science, education and culture. Revealed the essence of the new strategy of intellectual-spiritual priorities of civilization development, which aims to address cultural and intellectual tasks of education, developing policy positions for the development of education in the face of (...) challenges of civilization. Is the dynamic transformation of post-industrial civilization in information, which requires a dynamic development of science and education, which evolve as an immediate productive force and aimed at formation of a qualitatively new information economy. An analysis of practical issues related to conceptualizing intellectual-spiritual civilization development priorities in the context of transformation of post-industrial society into the information and knowledge society ". It is concluded that the development of new strategies of intellectual-spiritual education as a factor of sustainable development in the context of transformation of the information society, will contribute to the evolution of the "knowledge society", which is a factor in the development of innovative development. The article deals with the problem of forming a new strategy for education on the basis of the intellectual and spiritual civilization development priorities. The new strategy of education as intellectual and spiritual civilization development should contribute to sustainable development. The new strategy of the intellectual and spiritual civilization development priorities focused on the cultural and intellectual objectives of education. In the context of globalization, the concept of education must be based on knowledge, innovation, e-learning using distance and online learning technologies. Higher education should become a translator and cultural experience for the modern development of society. (shrink)

The article explores the civilizational and socio-political foundations of Russian ideology in the context of contemporary global shifts and challenges. The study underscores the pivotal role of the ideology as a directional and developmental vector for Russia amidst profound domestic and international metamorphoses and the emergence of a multi-civilizational and polycentric world order. Focus is placed on the integral role of amalgamating traditional Russian civilizational values with tenets of innovative development. The article argues that measures toward social justice, combating (...) poverty and excessive wealth disparity are fundamentally important for modern Russia. Moreover, it advocates for resistance against the imposition of a dependent model of socio-economic and political evolution. The author articulates that the quintessential elements of Russian ideology encompass the intellectual, spiritual, and ethical growth of the individual, lifelong educational enrichment, and the nurturing of a creative rather than consumptive human ethos. Additionally, it calls for proactive measures against the moral, intellectual, and physical degradation of youth populations. The findings suggest that the current ideological stance in Russia should be anchored in the historical continuity and unification of diverse epochs, specifically referencing the pre-revolutionary, Soviet, and post-Soviet eras. This continuity is primarily rooted in the struggle for independence and sovereignty, the protection of family, morality, and culture, and the striving for social justice. The author concludes that the formation and development of contemporary Russian ideology could be of key importance not only for internal societal consolidation but also for the inception of a more equitable global order, as the fundamental principles of this ideology are relevant for many other countries as well. (shrink)

The advent of new media interactions has not only transformed the way museums curate and present cultural heritage but has also significantly influenced the reconstruction of religious memory and identity. Digital technologies enable immersive engagement with sacred artifacts, texts, and narratives, fostering deeper emotional and intellectual connections between visitors and religious traditions. By integrating interactive media into museum exhibitions, institutions can enhance the spiritual resonance of religious heritage, providing visitors with a participatory experience that strengthens their connection to sacred (...) history, theological concepts, and collective identity. This study explores the theoretical foundations of _collective religious memory_ and _spiritual identity formation_ in the context of digital museum design. By constructing an audience activity model and a hierarchical framework for narrative and interactive design, the research examines how digital storytelling, augmented reality (AR), and virtual reality (VR) enhance the experiential and educational value of religious exhibitions. Strategies for digital museum design are proposed, including immersive contextual atmospheres that allow visitors to engage with religious narratives in a deeply personal and contemplative manner. The integration of mirrored storytelling and interactive theological discourse fosters a heightened sense of spiritual connection and participation, reinforcing both individual and communal religious identity. Additionally, intelligent digital memory systems facilitate personalized engagement with religious texts, artifacts, and rituals, creating an adaptive learning environment that strengthens both cognitive and emotional understanding of religious traditions. By bridging the gap between traditional religious experience and modern technological advancements, this study highlights how digital museums serve as contemporary spaces for the preservation, reinterpretation, and transmission of sacred memory. It argues that new media interactions not only enhance the accessibility of religious heritage but also provide innovative pathways for engaging with theological discourse, fostering interfaith dialogue, and deepening spiritual reflection. Future research should further explore the role of digital museum spaces in shaping contemporary religious consciousness and their potential for sustaining and revitalizing sacred traditions in an increasingly digitalized world. (shrink)

This is an excerpt from the contentThe reasons that drive individuals to develop new technologies and to disseminate them in new products and processes, and the capacity to develop original solutions to technological problems, can be analysed with the concepts typical of individual and social cognitive psychology. Various aspects of cognitive activity address innovation. In particular, the capacity to grasp the latent questions and needs of the market that lies behind the possibility to identify opportunities for new products or (...) services; the means of generating solutions that can respond effectively to the realisation of these new opportunities; problem solving processes in the identification of new procedures that underpin process inventions and new manufacturing techniques; the risk of innovative behaviour and the contexts that can favour a greater or lesser propensity to develop innovative solutions. The best historical example of the two stages of the identification of the problem/opportunity and the generation of. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Deep Listening and Virtuous Friendship:Spiritual Care in the Context of Religious MultiplicityDuane R. BidwellA monk asked Zen master Yunmen: “What is the teaching of the Buddha’s entire lifetime?” Yunmen answered:“An appropriate response.”1In a pivotal scene from the 1988 film A Fish Called Wanda, con artist Wanda Gershwitz is fed up—finally—with her partner, Otto West. When his jealousy and ersatz intellectualism repeatedly jeopardize their attempts to steal $20 (...) million in diamonds, Wanda yells: “Now let me correct you on a few things, okay? Aristotle was not Belgian. The central message of Buddhism is not ‘Every Man for Himself.’ And the London Underground is not a political movement. Those are all mistakes, Otto, I looked them up.”2 It’s a funny moment, of course. But Otto’s (mis)understanding of Gautama’s teaching demonstrates a challenge in translating a spiritual-religious tradition from one cultural setting to another. Too often, and usually without intention, we are like Otto; we colonize and domesticate unfamiliar ideas, assimilating them into our existing worldview instead of experiencing and accommodating their challenging differences. Otto’s facile appropriation of Buddhism confirms rather than confronts his pre-critical, individualistic, and perhaps Darwinist worldview. A Buddhist caregiver might say that Otto was not “listening deeply” to the myriad voices that shaped his perspective.Similar hazards face someone writing about deep listening in relation to religious multiplicity.3 Deep listening, as a caring practice, “belongs” to the emerging field of Buddhist contemplative care,4 in which it has a technical (although perhaps undertheorized) usage richly informed by Buddhist thought and practice. But when I reflect as a pastoral theologian and spiritual caregiver trained in the Christian traditions of cura animarum, the cure or care of souls, deep listening can become unmoored from its origins. Someone marinated in the discourses and practices of Christian care can easily and perhaps unintentionally conflate deep listening with classic Christian [End Page 3] concepts of care such as the ministry of presence, the practice of unconditional positive regard,5 and the giving of oneself to God for the sake of the care seeker. Although I identify as a Buddhist Christian, habitual Christian views shape my thinking the way a canyon or streambed shapes the flow of water; unless I am attentive to the ways that Buddhist thought and practice seek fissures and carve new channels through the sediment of Christian spiritual care, I risk appropriating or erasing the practices that Buddhist caregivers call deep listening.Mindful of these waters, I want to immerse myself and readers in a particular question: In the context of spiritual care, what happens at the confluence of deep listening and a practitioner’s multiple religious voices? In responding to this question I have three aims: to describe deep listening, to provide a theoretical and experiential account of deep listening in the context of religious multiplicity, and to suggest an image from the Pāli canon that can help practitioners engage religious multiplicity in ways that minimize harm, increase compassion, and realize wisdom. A particular moment in spiritually integrative psychotherapy serves as a touchstone for my reflection; thus, I begin where the canyon creates a slender and fast-moving channel for deep listening: psychotherapy with Julie.6violence, karma, and compassionAt twenty-seven years of age, Julie was a soft-spoken, biracial graduate student who radiated mindful presence. She identifies as Asian American, and with her shaved head and tendency to wear dark colors and dramatic scarves, she might seem a typical LA hipster to other passengers on the commuter train she rode to and from our appointments. One year before our psychotherapeutic work, Julie had been beaten and raped by a boyfriend; subsequent thoughts of suicide led to a brief hospitalization. At that time she was assigned diagnoses of bipolar II and post-traumatic stress disorders. Daily, she swallowed a powerful mood stabilizer; monthly, she visited a psychiatrist. The symptoms of bipolar disorder, substance abuse, addiction, schizophrenia, depression, and suicide were present in her extended family. Julie sought counseling because of tension between what she called her “Buddhist identity” and the mental health diagnoses assigned to her. She said she... (shrink)

Innovations, such as symbolic artifacts, are a product of cognitive abilities but also of cultural context. Factors that may determine the emergence and retention of an innovation include the population's pre-existing cultural repertoire, exposure to relevant ways of thinking, and the invention's utility. Thus, we suggest that the production of symbolic artifacts is not guaranteed even in cognitively advanced societies.

_Relevance_. The starting point for embedding CSR as part of the management culture is the vision and values. But first, you need to understand what 'values' means in CSR terms. Companies spend time and effort in creating their mission, vision and values statements, but these are often only from a commercial and internal viewpoint. To achieve CSR values, managers need to take an objective external vie", identifying their various stakeholders, and the company's impacts upon them [1]. Management culture (...) is part of an organizational culture that includes both formal and informal elements of the organizational culture. Management culture reflects the level of the organization’s managerial system development, modernity, efficiency and functionality. It depends on this level how innovations will be implemented in the organization’s management and whether they will be implemented at all, and how effectively the objectives will be solved and the aims will be implemented [2]. Summarizing the results of various research made in different countries, it becomes clear that large companies are not always inclined to coordinate their activities with stakeholders because of their institutional weakness. Research aim: assess the level of cultural and social responsibility of organisational management and discuss their links. Research methods. Analysis of scientific literature, questionnaire survey. Research results. The findings of the research carried out in other countries proved that organizations evaluate not all aspects of corporate social responsibility, and this is influenced by the lack of the employees, as one part of the stakeholders, strong institutional capacity. The quantitative research found that the administration of both groups of companies inadequately evaluate corporate social responsibility activities, there is no feedback guaranteed, there is insufficient care about the relations with employees who are one part of stakeholders, their physical environment and psychological condition. There is no effective internal audit system of social responsibility which should be developed to guarantee feedback, and corporate social responsibility has not become an inseparable part of organizational culture. Having evaluated the weaknesses and the positive trends of management culture and social responsibility characteristics of groups of companies, it should be stated that firstly, management culture expression has influence when aiming for corporate social responsibility; secondly, corporate social responsibility can be regarded as an integral derivative of management culture realized in organizations’ management practice. However, there are also significant differences. There were set personal managerial personnel culture and management knowledge significant amounts of estimates, associated with different approaches to other management work criteria according to which the management culture condition is diagnosed. The clearer dynamics of indicator estimates of the second group of companies leads to the conclusion that the management culture is still being formed, but without clear direction vector. Processes are not clearly focused and uncoordinated. The standards, regulations existing in the second group are not sufficiently linked to the activities practice, so they do not guarantee the optimality of processes, unlike in the first group of companies, where there is a standard peculiar management culture, although the estimates of indicators diagnosing it are not particularly high. In such a situation, the questions of investment in the modernization of management, optimization of working processes remain relevant, unresolved, but the effectiveness of their payoff remains uncertain. Human resources in management policy of both groups of companies are under-estimated; in order to create favorable conditions for their effective use, communication and the interrelationship functionality problems are acute. Organizations (larger problems fixed in the second group of companies) are not adequately prepared to implement corporate social responsibility organization-wide, as management work is not optimally organized, the managerial personnel lacks knowledge and skills working with human resources. Even in the evaluation of formal aspects of corporate social responsibility standards implementation possibilities, the situation existing in groups of companies and organizational abilities of leaders would not allow to realize them systematically and effectively. In this case, corporate social responsibility values would remain more as a declarative form and not the organization’s management culture inseperable part, and a natural, balanced way of functioning of processes based on this philosophy. Though in the second group of companies there is clearer dynamics according to separate management culture parameters, the apparent orientation to modernization of activities shows more open to innovation, in which the elimination of drawbacks and purposeful development can serve the realization of corporate social responsibility more effectively. In both groups of companies the highlighted declarative corporate social responsibility policy trends contradict the actual practice of social responsibility in relations with the organization's internal and external stakeholders. This partly confirms theoretical insights presented in Lithuanian scientific works, which emphasize marketing direction of corporate social responsibility as a general cultural dominant. However, this aspect has not been developed yet in the case of the discussed groups of companies, and the research results lead to the conclusion that organizations lack basic knowledge of corporate social responsibility and motivation to realize them in practice, and the high level of clustering and internal corruption impedes social responsibility transfer to the strategic level. The lack of development of dialogue culture between stakeholders (subjects) became apparent in management culture problem areas and can become a formidable obstacle to the implementation of both individual social responsibility initiatives and installing in complex. This is true in the sense that the organizations do not have universal support from employees, and the procedures are carried out in a superficial manner and have a formal character. Corporate social responsibility is a valuable organization's internal culture category, but this base is not strong enough and balanced. Corporate social responsibility in the activities of both groups of companies (and especially - the first) can be considered still developing and has not taken clear shapes yet. According Hoskins (2006) CSR is a means of developing a management culture. However, the fundamental CSR success factor is that it is a living management process. The strategy needs to be reviewed regularly, and implemented across business units and all CSR components. The delivery of CSR practice is a critical activity. If any of the components are weak, then they detract from the effectiveness of the other components. Like all cultural aspects, CSR is only as strong as its weakest link A CSR management system is essential for CSR to become embedded within the business culture. CSR should not be a separate central activity, but become part of the business process and practice for all business units. (shrink)

This study examines the contemporary status and cultural preservation of Salar vocal folk music within the Salar Muslim community in Qinghai Province, China, highlighting its role in sustaining cultural and spiritual identity. The research aims to understand the impact of modernization and cultural integration on these traditions and explore strategies for their preservation. Using a qualitative approach, data were gathered through fieldwork in Xunhua Salar Autonomous County, including participant observations, semi-structured interviews with local musicians and cultural practitioners, and document (...) analysis of preservation policies. Audio-visual recordings of performances further supported the thematic analysis of challenges and strategies for preserving this music. Findings reveal that while government initiatives contribute significantly to preservation, greater community engagement, educational initiatives, and the use of modern technology are essential to bridge generational gaps in cultural appreciation. The study underscores the need to integrate cultural preservation into educational and religious frameworks aligned with community-centered approaches. Recommendations include targeted educational programs, innovation in media to engage younger generations, and the establishment of legal protections for intangible cultural heritage. These findings offer implications for ethnomusicologists, policymakers, and educators, supporting broader cultural preservation efforts in multi-ethnic contexts. (shrink)

This qualitative research study explores the cultural identity and artistic creation of traditional architecture in the Wuyuan area within the context of China's new rural construction. The research focuses on the reinvention of tradition and its impact on Wuyuan's architectural art, highlighting the conflict and change between traditional culture and modernization. By maintaining the traditional look, Wuyuan's architectural art has become representative of China's rural landscape, embodying rich historical and cultural heritage. The study aims to provide insights on (...) ways to inherit cultural identity in a balanced and sustainable manner under the principle of reinvention of tradition. Through an analysis of architectural art in Wuyuan, the research emphasizes the importance of traditional creations in the context of new rural construction, offering value to all involved parties. The findings of the study contribute to a better understanding of the preservation and innovation of traditional architectural styles, providing theoretical references for rural development policies in the context of China's new rural construction. (shrink)

One of the contexts for the development of social capital and spiritual health is cultural capital. The relationship between religion as an independent variable and social capital as a dependent variable has been analysed. This article aims to analyse the role of cultural capital in the development of social capital and spiritual health from the perspective of religion and negative Islamic teachings. This study attempts to answer the question, 'what is the role of cultural capital on the development (...) of social capital and spiritual health from the perspective of negative Islamic teachings?' In this article, an attempt has been made to compare the negative aspect of education in the form of the Qur'anic concept of 'cultivation', with its positive aspect in terms of principles, approach and method, in order to return to the model arising from Qur'anic and mystical teachings. The research method is descriptive and analytical, and data processing is interpretive and critical. Data collection has been performed utilising documentary and library study methods. The research findings demonstrate that 'ethics, science, values, norms, rituals and art' are the most important elements of embodied cultural capital, which are effective in the development of social capital. CONTRIBUTION: Therefore, there is a substantial relationship between religion, negative Islamic teachings, the development of embodied cultural capital and the development of social capital and spiritual health. (shrink)

One of the contexts for the development of social capital and spiritual health is cultural capital. The relationship between religion as an independent variable and social capital as a dependent variable has been analysed. This article aims to analyse the role of cultural capital in the development of social capital and spiritual health from the perspective of religion and negative Islamic teachings. This study attempts to answer the question, 'what is the role of cultural capital on the development (...) of social capital and spiritual health from the perspective of negative Islamic teachings?' In this article, an attempt has been made to compare the negative aspect of education in the form of the Qur'anic concept of 'cultivation', with its positive aspect in terms of principles, approach and method, in order to return to the model arising from Qur'anic and mystical teachings. The research method is descriptive and analytical, and data processing is interpretive and critical. Data collection has been performed utilising documentary and library study methods. The research findings demonstrate that 'ethics, science, values, norms, rituals and art' are the most important elements of embodied cultural capital, which are effective in the development of social capital. CONTRIBUTION: Therefore, there is a substantial relationship between religion, negative Islamic teachings, the development of embodied cultural capital and the development of social capital and spiritual health. (shrink)

The article discusses the current topic of international interuniversity exchanges in the field of theater education. The subject of the study is the interaction of theater schools in Russia and China within the framework of the experimental Russian–Chinese theater and educational project of the Central Academy of Drama and the Russian State Institute of Performing Arts. The project has been implemented since 2015. According to the terms of the project, Russian and Chinese teachers of acting and special disciplines work together (...) in St. Petersburg and Beijing. Upon graduation, students receive diplomas from two universities recognized in both countries. The author, a direct participant of the project, analyzes the results of this experiment from the position of compliance with the principles and requirements of the dialogue of cultures.  The novelty of the research lies in the substantiation of the cultural value, the prospects of the modern version of the interaction of theater schools in Russia and China. The results of the study were the following conclusions: in the implementation of the Russian-Chinese theater and educational project, all the basic conditions are present and fulfilled, which make it possible to determine the events, events and their results that took place within the framework of the project as a full-fledged dialogue of cultures. Today, as never before, there are points of contact and mutual enrichment of the cultures of Russia and China. There are mutually significant cultural ties, dialogue and interaction of cultures. This variant of intercultural interaction is also productive from the point of view of innovation, creating a unique field of cross-cultural experiments. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:History of Philosophy and the Reflective Society by Riccardo PozzoRobert R. ClewisPOZZO, Riccardo. History of Philosophy and the Reflective Society. Berlin: Walter de Gruyter, 2021. vi + 231 pp. Cloth, $94.99In a forward-looking proposal, Pozzo lays out his vision for a multidisciplinary history of philosophy "from a global perspective." This book is "a long position paper, an extended essay dedicated to twenty-first century policies of philosophical research from (...) a global perspective." The chosen format is a Denkschrift, that is, a memorandum in the sense of a document that experts lay out for their government to ponder. Perhaps, Pozzo suggests, the history of philosophy could even have an impact on economic authorities and policymakers. Indeed, the work seems driven by the laudable aim of promoting access and equality around the world. The author reveals a just concern for migrants in particular, since they bring [End Page 156] with them their intellectual traditions and philosophical texts, which can be translated and thereby foster intercultural dialogue.The book consists of an introduction (chapter 1) followed by nine chapters. It has a thirty-page references list as well as subject and name indexes. In part one, Pozzo argues for the need for new narratives in the history of philosophy (chapter 2), in order to establish its role in addressing migration (chapter 3). The second part concerns reflective society (chapter 4). It considers societal readiness (chapter 5) and cultural innovation (chapter 6). Part three explores the paradigm shift from a close reading of texts to a "distant" reading of corpora (chapter 7), a shift Pozzo endorses. It examines implications for the translation of languages (chapter 8) and the translation of studies (knowledge) and competencies (chapter 9). Chapter 10 concludes by briefly reflecting on the notions of the "fluidity" of peoples and their ideas, biodiversity (and food), and spiritual humanism based on dignity.Scholars in the history of philosophy "should be open to the idea of a pluriversum of a history of facts and places, whereby history of philosophy finds its grounding in spatial heterogeneity." Nowadays, when people migrate and transfer competencies at increasing velocity, the "history of philosophy can be usefully reinvented on the basis of its consideration of intercultural dialogue." Pozzo considers the World Digital Library to be "one of the most exciting examples of corpora that talk to each other"—an idea he uses not merely metaphorically. By "corpora" is meant not just the sum of separate books, but XML-accessible complete collections of traditions of texts, with corresponding dictionaries, thesauri, and reference works, which make it possible to analyze a number of original texts as well as transliterations into other alphabets or hanzi characters. The result would be a "data-driven" history of philosophy.Given that history of philosophy is a product of culture, it is influenced by migrating peoples, who bring philosophical ideas and religious traditions with them. Research on migration thus ought to also consider translations of texts and competencies from one to another context, be it linguistic, economic, political, or cultural. The humanities, and a reflective society more generally, might provide a partial basis for intercultural dialogue. The history of philosophy might even thereby improve the quality of life of citizens.Pozzo rightly emphasizes that we need multilingual philosophers and historians of philosophy. History of philosophy ought to also be based on robust lexical and historical considerations, and historians of philosophy should be trained in a number of the world's languages as well as face the challenge of dealing with multilingualism and with validating translations. Pozzo's proposed methodology, informed by computational techniques, relies on tools such as vocabularies, ontologies, concordances, frequencies, or the analysis of texts and corpora, which integrates quantitative and formal methods into the portfolio of the methods of history of philosophy and intellectual history. Since Pozzo has published [End Page 157] widely on Kant, it is fitting that he explores Kant on migration as well as the editorial contexts and translation projects concerning the philosopher's writings.As for aesthetics, Pozzo notes that the history of philosophy can reflect on migrants' cultural and artistic creations. Historians of philosophy should thus start observing and interpreting phenomena created by... (shrink)

“Knowledge” in Islam, Muslim culture and philosophy is considered as the key to understanding Muslim civilization, the formation of which took place in interaction with the cultures of peoples of the eastern and western parts of the former Roman Empire. The Byzantine theology and philosophy were of great importance for the points of contact and mutual enrichment of Muslim and Christian cultures in the Middle Ages, influencing the formation of Christian orthodox doctrine and the worldview of the ethnically diverse (...) peoples of the Byzantine oikumene. The phenomenon of “knowledge” in Muslim culture is presented in the article in connection with some contexts of Byzantine culture. “Knowledge”, as well as the categorical space of Muslim culture as a whole, on the one hand, allows us to understand the spirit of Islam as a phenomenon of religion, culture and civilization, and on the other hand, to determine the role and significance of this space in the formation and development of the main directions of Arab-Muslim philosophy formed in the “golden era” of Islam. The article considers the spiritual attitude to the “search for knowledge” in Islam: in the Koran and the Sunnah. Particular attention is paid to the concept of “knowledge” in the Arab-Muslim culture, while it is noted that written culture, book knowledge and education in general were the property of not only a narrow circle of rulers and religious figures in the Arab Caliphate. Within the framework of the categorical space of the Arab Muslim culture and philosophy, it should be borne in mind that the categories of “knowledge” (‘ilm) and “action” ('amal) constitute an inseparable unity within the framework of the Arab Muslim spiritual tradition in the context of the relationship between “theoretical” and “practical” mind. The role of “knowledge” and “action” within the framework of the Arab Muslim philosophical tradition is considered on the example of the teachings of al-Ghazali, who had a huge impact on the development of philosophy both in the Arab East and the European West. Being a key figure in the spiritual history of Islam and Muslim civilization, al-Ghazali considered knowledge not just as a value, but also as a virtue. An ardent champion of the role of reason, he connected theoretical reason with the understanding of spiritual realities that give us various systems of knowledge called sciences. The area of competence of practical reason, which should be based on the theoretical, al-Ghazali associated with human behavior. Practical reason directs human actions based on the will, based on and guided by a moral ideal. Al-Ghazali’s teachings are considered in notions and terms formed and developed in the Middle Ages within the Arab-Muslim culture and reflecting some meanings of such historical type of philosophical culture as the Greek-Byzantine classical Patristics. Al-Ghazali and the Byzantine Church Fathers shared a philosophical and theological understanding of man in his relation to the Creator and the phenomenon of “knowledge”. (shrink)

The maqam, closely connected at first with the cult-ritual practice, absorbed and reflected philosophical and ethical ideas. These ideas, fixed in the system of maqams, despite their clear canonization, changed; they underwent a certain historical transformation due to changes in the social structure of society itself. However, the main aesthetic function of the maqam, the nature of its emotional and psychological impact on a person, a deep connection with the world around him, remained in the view of Eastern thinkers and (...) musicians unshakable until the XX century. Today, macs should be understood on the one hand as a paradigmatic structure, on the other hand, as a compositional form. The subtlest gradation of human feelings, emotional and psychological states also determined a carefully developed (theoretically) mode, intonation, pitch system of images, symbols, signs, their connection with specific manifestations of spiritual experiences and emotional states. Certain universal principles of musical dramaturgy are observed in the makam, based on diverse contrast: fret, timbre-register, dynamic, vocal-instrumental, rhythmic. These internal contrasts are infinitely diverse, but they are outlined so subtly, barely perceptible. Instrumental and vocal-instrumental music in Islamic culture was mainly an environment of professional musicians who mastered the art of maqam thinking. Makam represented the unity of the theory of performing practice for musicians. (shrink)

This research addresses the challenge of attempting to understand how traditional tea brewing techniques of Bashu and Japanese cultures complement modern socio-economic strategies. The purpose of the research is to deepen the understanding of how tea traditions, religion, and philosophy relate to one another, and how they change as they travel within global contexts, the Belt and Road Initiative (BRI), and Wakayama, a cross-cultural hub. A qualitative methodology is used for the study and it is based on visual and textual (...) analysis from reputable sources like JETRO and JNTO to guarantee authenticity and relevance. It is shown that Bashu and Japanese tea traditions contain deep spiritual and philosophical values and have adapted to current worldwide trends while Wakayama plays a central role in the exchange of cultural and philosophical heritage. This study highlights the tea traditions as instruments that can enhance mutual understanding and cultural continuity and have implications for the Digital Humanities for the digital preservation of cultural heritage. Practice recommendations include using technology to document and promote these rich traditions worldwide and to promote cross-cultural dialogue with shared programs. However, the study relies upon secondary data, and additional field research is required to further enrich the analysis. As a result, this research sheds new light on cultural preservation and innovation, and global cooperation and resilience through tea traditions. (shrink)

The emerging field of cognition and culture has had some success in explaining the spread of counterintuitive religious concepts around the world. However, researchers have been reluctant to extend its findings to explain the widespread occurrence of culturally counterintuitive ideas in general. This article develops a broader notion of social counterintuitiveness to include ideas that violate shared expectations of a group of people and argues that the notion of social counterintuitiveness is more crucial to explaining cultural success of surprising (...) ideas than the traditional notion of individual counterintuitiveness. Building on the context-based account of individual counterintuitiveness, the article also outlines how the once unorthodox cultural ideas become conventionalized over time only to be swept under the next wave of cultural innovation. By helping us peel away the layers of tradition that weave together the multilayered tapestry of culture, this account can be useful for understanding the development of cultural scaffolding that is needed to support the spread of maximally counterintuitive concepts such as widespread religious concepts of God and ghosts. (shrink)

To start thinking about the Gregory Skovoroda phenomenon and its promising interconnectedness with the culture of the hoped for, we want from a series of somewhat unexpected considerations and parallels that we hope will reflect both the subject matter itself and the prospects for the future. It is well-known that Kharkov entered the modern history of Ukraine as the “second capital of our statehood, as the capital of constructivist modern Ukraine of the 1920s, which, and this is often forgotten, (...) favoring Kyiv and the West of Ukraine, became the birthplace and epicenter of a powerful national-cultural movement Ukrainianization. It was in Kharkov that a unique aesthetic phenomenon was born and flourished - literature and art of the firing Renaissance. (shrink)

As a traditional clothing symbol that is unique to the Chinese nation, the dragon symbol combines the distinctive features of the Chinese nation, reflecting the depth of mental changes and the historical context of Chinese culture. The image of the dragon has formed a kind of dragon pattern as a certain set of ideas about the culture that encoded all its changes. Therefore, in national clothing the dragon image has been one of the most favorite patterns for (...) thousands of years. With the interweaving of world cultures and the deepening of the concept of clothing design, the dragon pattern will incorporate fresh elements of Western culture while maintaining the essence of traditional Chinese culture, and show a new design image through the utilization of various innovative ideas and design methods. The following methods were used for the study: literature review, field research, analysis of design cases, analysis of fashion trends. Using these methods, the specifics of using dragon designs in the fashion industry in different seasons and years are analyzed, and the trend of their evolution in the field of high fashion is studied. In the article we analyzed modern trends of clothing design and gave their characteristics. The results of the study showed that even in modern youth fashion this national symbol is actively used, which indicates that the patterns and images of the dragon have real applicability and wide prospects of application in modern fashion design. Modern clothing design provides a rich cultural heritage for modern clothing to retain the characteristics of civilization on the basis of continuous innovation. The use of dragon motifs in modern clothing not only meets the aesthetic concepts of modern people, but also adds vitality to clothing design. (shrink)

If culture is the whole of spirituality (of nation or mankind), philosophy is part of this whole together with the other spiritual values. Philosophy frees itself from thiswhole and, at times, rises over it by concepts. In this way philosophy is itself conscious of culture. Consequently philosophy is autonomous in the system of cultural values with which it has biunivocal relations.Arising out of the signs of one culture (national or regional), philosophy, in its aspirations towards knowledge (...) and truth, expresses the universal. Under the negativist pressure of the present which is prevalent through the utilitarian, philosophy cannot abandon its finality. It remains to catch its time in thoughts, as Hegel has argued. (shrink)

This book present interdisciplinary research in the social sciences and humanities by connecting seemingly disparate sources through a sensitivity to endangered human values. It links reflections on the contemporary relationship between art and technology in a post-modern context, seeing art in terms of crossing boundaries and exploring virtuality. It deals with the consequences of economics colonising other disciplines, in terms of the processes by which the social becomes the economic. Using Jantsch''s evolutionary paradigm, the concept of self-transcendence is seen (...) as crucial for the understanding of human beings and their social systems. Incorporating recent thinking from the natural sciences, the learning process can be conceived as the life and activity of all complex systems, including those once conceived as organisms, machines, cultures or economies. Without the societal embrace of scientific and technological development no collective or individual meaning can be assigned to the production of new knowledge. The book seeks to recognise the point where a collective learning process becomes the heart of productivity, and where the shift from the hegemony of material labour to immaterial labour becomes fundamental. The author brings new understandings of art, the social, and technology together, based on the idea that history is not a story told in separate physical, social and spiritual spaces and that the most fundamental problem of today is how to find some shared meaning in a fractured world. The author analyses, at a global level, the process of the co-production of scientific and social order, of culture and technology, of life sciences and economic and political regimes. It rightly identifies the rise of the role of knowledge and the move of capital into life sciences as a new stage in the history of capitalism: what we can qualify as cognitive capitalism or biocapitalism. In this new era of capitalism, what is being manufactured and sold are not just tangible and non-tangible goods, whose increasing importance, as the author shows, poses unsurmountable theoretical problems to the theoretical apparatus of economic science. The increasing mercantilisation of the world appears at the same time as a bio-power, i.e. a set of instruments creating and controlling different forms of life, forms of communication, standards of socialisation, education, the individual and collective imaginary, etc. More fundamentally, the encounter of life sciences and the information technology integrates and subjects the most essential mechanisms of biological and social reproduction to the logic of capital valorization. To understand the complexity of these changes and the ethical and philosophical questions that the development of technology and sciences poses to the future of mankind one must break through the disciplinary barriers delineating different disciplines in social sciences and those separating social sciences from natural sciences. Professor Matko Mestrovic manages to tackle this challenge not only because of his impressive and masterful knowledge of different disciplines in the social and natural sciences, but he does it also owing to his capacity for theoretical elaboration that allows him to lay the foundations of a new transdisciplinary paradigm. This is why his work can raise the awareness of the general public on two issues: on a global and profound vision of the challenges posed by the new millennium; and on the need for a radical theoretical innovation bringing into question the disciplinary certitudes in develop a social science able to better understand the movement and the ambiguity of history. - Carlo Vercellone, Universite de Paris 1, Pantheon-Sorbonne Mestrovic provides a unique insight into the often forgotten relation between economics on the one hand and arts and culture on the other, demonstrating that these adomains function as a total social facticity and not as separate, entirely independent elements thereof. In doing so he is dispelling the illusions about the disciplinary self-containdness of individual forms of knowledge and is relying on those paradigms of contemporary scientific thought whose aepistemiological programs are based on close cooperation and aopening up and not on the persuasion about one''s own positions and dispositions. - Prof. dr. Rade Kalanj, Redovni profesor na Odjelu za sociologiju. (shrink)

In the field of Conflict Transformation, Restorative Justice is often perceived as a transformative process focused on healing relationships after a specific harm. The parties considered in a RJ setting are those harmed, those responsible and the community impacted. This is particularly true in the field of criminal and transitional justice, and in an extended and spiritual view, there is reconciliation with the parties and God. Despite cultural differences, RJ theory and concepts have been accepted favorably in the many (...) countries. From a viewpoint focused on methodology and process, however, cultural differences have a significant effect for implementation. For example, important concepts such as control, choice, harm, responsibility, apology, shame, reconciliation and forgiveness vary greatly in the manner in which they are perceived from culture to culture and may create obstacles for successful implementation of a successful process when one culture’s process and definitions are forced upon another. Therefore, promotional factors and the implication of semiotics are an absolute consideration in developing a RJ process within a particular culture. This paper discusses the cultural differences between the United States and Japan with regard to semiotic obstacles in the implementation of a RJ model in the Japanese criminal justice system. While the exploration of cultural differences, particularly between the United States and Japan is not new and has been the focus of many disciplines, little has been considered regarding the assimilation and implementation of a Western RJ model into the Eastern culture of Japan. In sum, is an attempt to clarify and integrate the effects of cultural differences for some factors as they apply to a RJ based reconciliation process focused in Semiotics, Social psychology and the Sociology of law as they apply to the United States and Japan. (shrink)

In Bulgaria, integrating technology and innovation is crucial for advancing sustainable healthcare disaster management, enhancing disaster response and recovery, and minimizing long-term environmental and social impacts. The purpose of the study is to assess the impact of modern technological innovations on the effectiveness of disaster management in health care in Bulgaria with a focus on Health Information Systems (HIS), Telemedicine, Telehealth, e-Health, Electronic Health Records, Artificial Intelligence (AI), Public Communication Platforms, and Data Security and Privacy. These innovations, when integrated (...) effectively, can significantly strengthen Bulgaria's preparedness and response capabilities, improving efficiency and reducing the environmental footprint of disaster interventions. Collaboration with technology experts, research institutions, and international organizations is essential for successful implementation. The research aims to assess how these technologies can enhance disaster management efficacy, adopting a methodical approach using Systematic Literature Reviews (SLRs). Systematic Literature Reviews (SLRs) utilize precise criteria for research selection and evaluation to reduce bias, systematically compiling and analyzing data from various studies to offer evidence-based insights. They are crucial for uncovering research gaps, indicating areas needing further exploration. Findings highlight the transformative potential of technology integration in streamlining communication, data management, and operational efficiency. The study underscores the urgent need for an integrated approach and a culture of innovation within the healthcare sector, emphasizing ongoing assessment and adaptation of technology-based strategies. While acknowledging limitations and calling for further research, the study provides valuable insights into Bulgaria's healthcare disaster management strategies and sets the stage for future investigations to refine and expand upon these strategies. It advocates for a strategic framework guiding the efficient integration of technology into disaster management, aiming for resilient and patient-centric healthcare systems. (shrink)

This edited volume is designed to explore different perspectives of culture, identity and social development using the impact of the digital age as a common thread, aiming at interdisciplinary audiences. Cases of communities and individuals using new technology as a tool to preserve and explore their cultural heritage alongside new media as a source for social orientation ranging from language acquisition to health-related issues will be covered. Therefore, aspects such as Art and Cultural Studies, Media and Communication, Behavioral Science, (...) Psychology, Philosophy and innovative approaches used by creative individuals are included. From the Aboriginal tribes of Australia, to the Maoris of New Zealand, to the mystical teachings of Sufi brotherhoods, the significance of the oral and written traditions and their current relation to online activities shall be discussed in the opening article. The book continues with a closer look at obesity awareness support groups and their impact on social media, Facebook usage in language learning context, smartphone addiction and internet dependency, as well as online media reporting of controversial ethical issues. The Digital progress has already left its dominating mark as the world entered the 21st century. Without a doubt, as technology continues its ascent, society will be faced with new and altering values in an effort to catch-up with this extraordinary Digitization, adapt satisfactorily in order to utilize these strong developments in everyday life. (shrink)

Identity in our multicultural world is one of the major problems of contemporary man. There are not cultures totally isolated from the others. Social groups and individuals are directly and indirectly confronted with many problems. And the modern global society needs more than ever to take adequate decisions on different problems. The concept of value is the central category of philosophical axiology. Is the general course of civilizational changes able to influence the axiological systems of autonomous cultures, involving them in (...) the process of an inevitable inner change and to testify, in this manner, to its own cultural but not transcendental nature? This is one of the main questions of the present research. My article also will stress why is significant the role of philosophers in the dialogue dedicated to the contemporary role of values within our society. The philosopher’s role, besides all is to analyze a future and criticize worldview systems in order to achieve a future value synthesis. (shrink)

The urgency of the research topic is that the problem of the new educational strategy as a factor of sustainable development is aimed at professional and spiritual and intellectual growth of the individual. This strategy becomes very important in the evolution of society from information to the "knowledge society". It is the decision of these problems that affects the process of economic and socio-cultural changes, in the context of which training of professionals turns into one of the main (...) factors of production and the innovative and cultural resource of society. The problem of research. Education as a social and cultural institution is aimed at training professionals who can work in a competitive economy. The purpose of the research: to form an effective concept of education as a factor of sustainable development in the context of the professional and spiritual and intellectual dimensions of man and society in the context of transforming society from information to the "knowledge society". The objectives of the stud y professional and intellectual-spiritual development of the "knowledge society", which would contribute to the sustainable development of the educational space; to reveal the position that in the "society of knowledge" the dynamics of science, education, culture, which influences the development of intellectual, spiritual and professional priorities of man and society, is growing; to discover that it is a new strategy for education as a factor for sustainable development in the evolution from the information society to the "knowledge society". Methods andmethodology - socio-acciological, structural-functional, institutional, synergetic methods and approaches that allow a new look at education as a complex social and cultural institution The result of the study. The formation of an effective concept of training specialists in the context of the transformation of the information society into the "knowledge society" is due to the fact that education represents an intellectual resource for the modernization and reform of higher education. Conclusions. Education in the "society of knowledge" serves as strategic economic functions, as well as functions of cultural and spiritual and intellectual development of man and society. This type of society requires professionals who would work in conditions of social and cultural change, were the initiators of these changes and contributed to the spiritual and intellectual development of man and society. (shrink)

The phenomenon of information culture in the context of the Russian-Ukrainian war is analyzed. It has been proven that changes in the priorities of the development of information culture during the war are determined by the course of spiritual confrontation with the enemy, accelerated transformations of public consciousness, the peculiarities of state information policy, and the urgent need to protect the country’s information sovereignty. It is argued that under the influence of the war in Ukraine, including (...) in the spiritual and informational space, all components of information culture are being transformed, particularly its core - the information worldview. The features of the development of the information worldview as a fundamental component of information culture are identified. It is noted that living in an information society without possessing the necessary information culture poses a danger of getting lost in both virtual and real worlds simultaneously. Personal mastery of information culture in modern society is based on theoretical knowledge about the essence, content, features, and regularities of its functioning in societies with different levels of informatization. The negative impact of informational aggression on the formation of the information culture of modern youth is demonstrated. During the war, the information culture of youth is formed and changed at an accelerated pace due to the increase in information flows of both negative and positive nature and under the influence of new information technologies. One of the main problems in the process of forming the information culture of youth in the conditions of the Russian-Ukrainian war is mastering methods of countering enemy propaganda, developing critical attitudes towards information, and having a value-based worldview barrier to countering fake and anti-Ukrainian narratives. The role of knowledge and the education system in the formation of the information culture of Ukrainian society is revealed. (shrink)

In the present scenario of globalisation, knowledge has become the prime factor of production for competitive advantage. This calls for acquisition and utilisation of knowledge for innovation and technical change on a constant basis, which is only possible in a ‘learning organisation’. Innovative activities of a learning organisation are influenced by three main factors: (1) internal learning; (2) external learning; and (3) the innovation strategies decided upon by the enterprise management. An assumption has been made that, particularly in (...) developing countries, absorption and adaptation of technologies, i.e. indigenisation, take place through a process of ‘learning by doing’. Taking this into consideration, this paper focuses on a few case studies carried out at NISTADS, New Delhi, India, on small enterprises in the formal as well as traditional sectors, highlighting the learning process in an organisational context and how it brings in innovation and technological change at enterprise level. The study demonstrates that the learning environment in an organisational context is an indispensable process to be innovative and building up capabilities for technological change. This in turn also calls for strong networking of the enterprises with academia, R&D institutions and other enterprises, to create knowledge clusters. This builds up a strong case for a network approach of learning organisations not only at the regional level but also at the cross-cultural level for constant innovation and technical change. (shrink)

The aim of this study is to develop a valid and reliable measurement tool for determining students' spiritual health and life orientation. For this purpose, the Spiritual Health and Life-Orientation Measure (SHALOM) inventory developed by Fisher (2010) is adapted to Turkish. The adaptation study was carried out on 1591 high school students in three study groups studying in Ankara and Muş. The original English measure consisting of four dimensions and twenty items was translated into Turkish, factor analysis, validity (...) and reliability tests were conducted on the sampling data. As a result of the study, the Turkish-adapted inventory consists of four dimensions (personal, social, environmental and transcendental) which resemble the original inventory. In addition, internal consistency coefficients of the inventory dimensions were in perfect harmony with the original inventory and served the purpose of the scale. In Conclusion The Turkish adaptation of the SHALOM Inventory can be used in different disciplines of psychology, educational sciences, and social sciences. Summary: The concept of religion, which is an important dynamic and carrier of the social field, has gone into a double distinction since the second half of the 18th century; the concept of spirituality has begun to be refined from the concept of religion. The concepts of religion and spirituality are very difficult to define; While the concept of religion focuses ideology and rules of belief, spirituality centers on individual experiences and interrelationships that extend religion. For this reason, different spirituality and religion definitions are made from different perspectives and different spirituality scales were developed within this framework. However, the results of these studies differ significantly from each other; this means that spirituality was defined and conceptualized based on the scale that was used. Early period studies on spirituality mostly focus on religion, health, psychology and work life. In these studies, after defining the concept of spirituality; the relationship between the concept and health, religion, psychology and business life or necessity for human life is discussed. In the West, until the 1950s, the concepts of religion and spirituality were used interrelated. However, today these two concepts are almost completely separated from each other.Literature consists of numerous inventory development studies to measure spirituality. The fact that the inventory works based on different conceptual foundations makes it difficult to draw a general, meaningful and consistent conclusion about spiritual health and life orientation. Furthermore, spirituality measurements reflecting the religion and values ​​of a particular culture cannot be comprehensive or universal. At this point, Fisher criticizes the measurement tools developed for the purpose of measuring spirituality: in terms of "mixing religion and spirituality", "relying on the world of values", "not taking into account cultural differences", "and questioning only the mystical/spiritual experience". As a result, it can be said that no measurement developed in the conceptual structure of the West does not take into account the cultural flexibility and accept its spiritual values as universal or prevalent.The SHALOM inventory developed by Fisher, which adapted to the Turkish culture in present study, is based on four basic (individual, social, environmental and transcendent) areas that constitute the world of interpersonal relationship. In this study, spirituality, as in Fisher's work, emphasizes the interaction with certain concepts of different intensities that are considered as independent from religion and above religions. In this context, the concept of spirituality communicates with one's personal space, social position, nature, and transcendental power. This adaptation study will provide useful information and comments on the students' spiritual health levels. This is the most important motive behind the idea of adapting the SHALOM inventory developed by Fisher to the Turkish culture. In addition, by adapting the SHALOM inventory, which is emphasized to have cultural flexibility and adapted to different languages, a new and different measurement tool will be available to understand the nature of the concept of spirituality.This research was carried out to adapt the inventory of Spiritual Health and Life Orientation scale developed for students to Turkish culture. This inventory adaptation study was performed with the data collected from three working groups in Ankara and Muş provinces and 1591 high school students. The first study group was carried out with 414, the second study group with 788, and the third group with 389 high school students. While the data collected from 414 students were used for Exploratory Factor Analysis (AFA) analysis, data collected from 788 students were used for Confirmatory Factor Analysis (CFA). In addition, 389 students were used to determine the criterion validity of the inventory. The original language of the SHALOM inventory, which is intended to be adapted into Turkish, is English, and translation studies are conducted separately by three linguistic experts who know the grammar and semantic characteristics of both languages. After the translation studies, the scale was applied to the sampling group and AFA was performed on the sample data. The AFA results showed that a factor roof resembling the original inventory was formed. Determining factors are given appropriate names (personal, enviromental, social and transcendental) by taking into consideration the theoretical names and the dimension names in the original form of the SHALOM. The structure was confirmed by DFA, and as a result of the DFA, X2/sd (1.72) ratio and IFI (0.96) fit indicator was found to be the appropiate fit for the model tested. As a result, it is understood that the Spiritual Health and Life Orientation Inventory consists of four dimensions as in the original inventory, the internal consistency coefficients of the inventory dimensions are in harmony with the original inventory and serve the purpose of the scale. In conclusion the Turkish adaptation of the SHALOM Inventory can be used in different disciplines of psychology, educational sciences, and social sciences. Spirituality should not only be defined within the framework of Western theories, but the nature and likelihood of the spirituality predicted by Islam should be discussed. Moreover, the types and dimensions of Islamic spirituality should be determined by taking into account the cultural subjectivity of an Islamic character. In the study of spirituality, the human model which modernity presents universally should not be accepted as the only truth. It should be tried to develop human models that come from Islamic culture and history and which are specific to us and define us. This should be taken into account not only in mental health / religious studies, but also in psychology of religion in general. In addition, culture-specificity should be given importance, and the experience gained from the cultural accumulation developed by the Turkish civilization with the Islamic doctrine should lead to the studies of spirituality. In this respect, this study aims to adapt the value and spiritual orientation of a different culture to Turkish culture, but it is problematic to construct the concept with Western values. Although Western values are similar to Islamic values and principles, it is envisaged that it may be difficult to measure the concept of spirituality in practice. (shrink)

The purpose of the article is to identify, analyze and summarize the main theological and sociological approaches to the study of the latest trends of the Western Protestant theological inquiry that takes into account the condition of postmodernity, based on the study of the researches of the Emerging church. As a methodological foundation of the research it is employed the interdisciplinary approach, as well as the comparative method, which gives the researcher the opportunity to fully consider the theological and socio-cultural (...) features of Emerging Church. Scientific novelty. As follows from the analysis, there are various theological and sociological interpretations of the church. In particular, the phenomenon of post-modern religiosity is interpreted as a form of protest against the traditional evangelical Protestantism, as the movement of cultural and religious criticism, whose identity is formed by the deconstruction of narratives and discourses of traditional evangelical Christianity, as the autonomous Protestant tradition that applies postmodern forms of knowledge for rethinking of the Christian faith. Conclusions. A new phenomenon of Western Christianity has caused intense debate in the scientific and especially theological environment. Despite the availability of a wide range of interpretations of the new movement, the researchers acknowledge its religious innovative meaning, recognizing the potential of the Emerging Church to actualize the process of transformation of traditional institutions and practices of Protestantism so that it again would be able to enter into dialogue with society in a new socio-cultural situation. (shrink)

This article, based on a desk study, connects African spirituality to the phenomenon of poverty and argues that mundane poverty alleviation strategies that ignore the cultural perspective of a people are doomed to fail, especially in the African context. Within this context, a domain such as transcendence is as ‘real’ to the people as the material world. This article delves into the alchemy of the traditions of African people from a Zimbabwean perspective in an attempt to understand some (...) of the causes of poverty. The authors aver that development practitioners stand to gain if they take into account such (African) worldviews. The article shows that there is a disconnect between western culture and indigenous cultural beliefs and suggests that it is necessary to use phenomenological methods to unpack this disconnect because the spiritual world can support or limit the extent to which poverty alleviation programmes are effective. This means that the notion of development rooted in western knowledge frames may require opening discourses that imagine different social ontologies to find solutions in an (African) context. Thus, the challenge for phenomenologists is to research culturally-appropriate approaches to development using phenomenology. (shrink)

In this article, we contribute to a conversation in global Christianity. Majority World pastors want access to training so they can more effectively care for their communities. But how? In this article, we create a context for spiritual formation rooted in virtue theory. We offer a humility-based, cross-cultural, relationally oriented model for training indigenous leaders while they are rooted within their locales, communities, and ministry contexts. We highlight a method that we believe to be culturally, educationally, and psychologically (...) hearty. We explore the non-formal training model and curriculum of Training Leaders International as a test case. TLI provides a structured program of training in spiritual growth and hermeneutical and communication skills to Christian leaders in the Majority World within their indigenous contexts. But it develops and delivers this training in a manner that causes two key factors to rise to prominence that are widely applicable in the cross-cultural development of Christian leaders: cultural humility and Christian-adapted virtue development, both relationally oriented. This article is meant to inspire and enable other ministries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Opening a Mountain: Kōans of the Zen MastersDale S. WrightOpening a Mountain: Kōans of the Zen Masters. By Steven Heine. Oxford: Oxford University Press, 2002. Pp. xiv + 200. Hardcover $25.00. Paper $17.95.On the beautifully designed cover of Steven Heine's Opening a Mountain: Kōans of the Zen Masters, we gaze at one of the masterworks of Chinese painting, Kuo Hsi's Early Spring, painted in the late eleventh century (...) at what may have been the pinnacle of the Chinese Zen monastic tradition. Allowing our eyes to wander up, down, and across this truly great work, we spot the curved roof of a Buddhist monastery gorgeously nestled in a rugged valley halfway up a towering, mist-covered mountain. No image could more adequately capture the mystique that Chinese Zen monasticism attained in that era and has continued to cultivate into the modern period. Steven Heine's new book masterfully communicates the aura of Zen in those times by highlighting a segment of kōan literature that features the work of Zen masters in "opening a mountain." While it is clear that the mountain in this phrase is really a Zen monastery, and that this phrase became a standard way to refer to the initiation of a new monastery, Heine unravels this act of opening by detailing the enormously interesting historical/cultural tradition behind it.Long before the emergence of the Zen or even the Buddhist tradition in China, mountains symbolized numinous, spiritual power. Early Taoists had already used the image of the mountain as a metaphor of mysterious, otherworldly reality. Chinese [End Page 194] popular tradition pictured the deities residing at these far-off and little-known elevations. Buddhists continued to capitalize on images like this until literature valorizing the T'ang and Sung dynasty Zen masters brought them to their current cultural position. Climbing a mountain, and dwelling there, required the utmost mental and spiritual discipline. Residing in that lofty sphere, one attained a vision of the world that in its depth and breadth trumped any understanding that could be attained in the world below. The mountain recluse and the enigmatic Zen master who drew disciples into remote mountainous regions for mental or spiritual training is by now one of the best known, most powerful images in the world. It is quite understandable that the great Zen masters would "open" their monastic training centers in the kind of setting depicted in Heine's reconstruction of the idea of the mountain in Chinese history.What Heine's analysis makes clear, though, is that there is much more to the act of "opening" than we have hitherto assumed. Prior to the movement of Buddhist monasteries into these remote areas there existed a largely oral tradition concerning enigmatic mountain recluses who, like the legendary Taoist Lao-tzu, had withdrawn from the world in the quest for profound spiritual vision. Popular images of these visionaries were widespread throughout China in the medieval period, and no parallel to them existed in the staid, scholarly world of Buddhist monasticism. The movement of monastic Buddhism into that domain, therefore, necessitated a conflict and melding of images, and the terms in which this ideological battle would take place would not be derived from the rarified philosophical and textual traditions that had made Buddhism so impressive to earlier generations of Chinese converts. Instead, Zen masters would compete for popular recognition in south-central China in terms that were familiar to the residents of that area, namely of magical powers, demons, local deities, and the visions, apparitions, and exorcisms that supported that premodern metaphysical world.The innovation of Opening a Mountain is that, while not denying what Heine calls the "conventional understanding" of the kōan tradition, which has been communicated in largely modern, demythologized, psychological images, the book undertakes the study of kōan literature by being particularly attentive to these clear representations of the extent to which Zen was born and cultivated in a premodern world. Opening new territory in Zen kōan studies, Heine works his way back into the medieval Chinese mentality that would have set the context for the emergence of the kōan tradition... (shrink)