Hermeneutics, Values and Society
Edited by Hendrik M. Vroom and Jerald D. Gort
L'aboutissement de ce travail ce confond avec son présupposé majeur : inutile de vouloir maintenir le clivage entre lecture textuelle et lecture tout court (d'une image, du monde, d'un corps désiré, etc.), ce sont leurs empiètements qui restituent à ce geste ancestral et sans doute universel son souffle et son ampleur. Des scènes de perception entravée, lacunaire ou défectueuse, glanées dans le patrimoine littéraire et plastique contemporain (Proust, Cocteau, Michaux, Calvino, Manganelli, De Chirico, Alechinsky, Fuentes, Biély, Nabokov, Gombrowicz et tant d'autres) et appréhendées comme autant de simulacres de l'expérience de lecture, nous ont permis de cerner l'activité lectorielle au plus proche des textes.
Focusing on images of evil, this paper explores differences between the modes of looking induced by the exposition All About Evil at the Royal Tropical Museum in Amsterdam on the one hand and the Christian setting in which the items on display feature in Ghana on the other. While images of evil are more or less harmless depictions in the context of the exposition, in the Ghanaian setting they may easily slip into evil images that render present the very force that they depict. Tracing the genesis of Christian attitudes towards images of evil in Ghana, the paper focuses on the continued importance of the image of Satan in popular Ghanaian Christianity. It is argued that Christianity propounds a religious aesthetics that induces particular “looking acts” and attitudes towards evil through which images of evil achieve a reality of themselves.
the memorial affected ongoing discourse and relations? This article not only attempts to shed light on these questions but also, in response, demonstrates that the process of memorialization creates a representation of the past that is, in fact, relevant to the demands of the present through the
legends associated with the Yellow Emperor as a sage king occupied a significant place in Chinese culture in which venerating him as a person and celebrating his cultural inventions have continued to the present day. 2 Among the earliest extant textual sources mentioning the Yellow Emperor is the
survival guide for newly appointed magistrates, he realizes that the culprit is above the law. Because Xue Pan’s impunity is not presented as a singular phenomenon but, rather, as a symptom of the thoroughly corrupt and exploitative political system, Li and Lan find that this novel pillories the Jia family
The model of universal values and civilizational transformation, on the one hand, and the model of core values and self awareness, on the other, represent two fundamentally opposing paradigms of dialogue among civilizations. In practice, the former represents an attempt to present the core values of Western civilization as universal values and to demand that non-Western civilizations assimilate to these so-called universal values. Thus the promotion of universal values runs the risk of exacerbating intercivilizational conflict and preventing non-Western civilizations from achieving a deep understanding of the core values of their cultures, even concealing the shortcomings of their own value systems. The paradigm of core values and self awareness, by contrast, emphasizes the importance of retaining innate values and ethics, allowing civilizations to evaluate and update their own value systems as needed. We would therefore do well to adopt core values and self-awareness as the dominant model for dialogue among civilizations.
This essay suggests an alternative strategy for thinking about changes in Chinese society in recent decades, using not economic data or theories of development, but the metaphor of temperature. It argues that the cultural imperative in China has, in recent decades, switched from that of keeping warm to that of keeping cool. This change is made tangible through two key objects: the kang (炕), the northern Chinese heated bed, and the kongtiao (空调), the air conditioner. The antiquity of the kang is explored as an object that is key to the development of Chinese civilization in the inhospitable northern climes. Moving between physical and metaphorical ideas of heat, the essay argues that throughout much of the twentieth-century, heating remained the main focus. Twentieth-century revolutions and mass campaigns under Mao Zedong were undeniably ‘hot,’ aiming to stoke the fire of revolution and radical social change. Under the reforms following Mao’s death, however, politics ‘cooled off:’ the political system crystalized and the frenzy of mass campaigns cooled down. This was accompanied by social changes, including what can be called the rise of individual cool, defined by ironic detachment, hedonism and narcissism. The new cool society and cool persona find their architectural accompaniment in the kongtiao, the air conditioner, which has become a must for urban living, even in north China. The kongtiao is presented as an ultimately unsocial device, a machine with intensive energy requirements that dumps heat into communal spaces in the effort to preserve individual comfort.
Journal of Chinese Humanities ( joch ) is an English-language extension of Wen Shi Zhe ( Journal of Literature, History and Philosophy ), one of mainland China’s most respected humanities journals. joch focuses on presenting scholarly work on various aspects of China’s traditional culture
. Overall, this outdated book offers a one-sided introduction to Confucianism dictated by Marxist value judgments. Without a charitable interpretative strategy, the authors mangle Daoist insights and fail to accurately present the positions they oppose. Without an adequate appreciation of Western culture