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Jonathan R. Peterson

possible portent of British power. “Let us not repose too confidently in the magnitude of our present power,” Briggs wrote; “the perusal of the pages of Indian history will teach us a lesson we should never forget.” 62 Chief among those lessons, Briggs indicated, is the “energy” with which India

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Edited by Jørn Borup and Marianne Qvortrup Fibiger

Mindfulness, yoga, Tantra, Zen, martial arts, karma, feng shui, Ayurveda. Eastern ideas and practices associated with Asian religions and spirituality have been accommodated to a global setting as both a spiritual/religious and a broader cultural phenomenon. ‘Eastern spirituality’ is present in organized religions, the spiritual New Age market, arts, literature, media, therapy, and health care but also in public institutions such as schools and prisons.

Eastspirit: Transnational Spirituality and Religious Circulation in East and West describes and analyses such concepts, practices and traditions in their new ‘Western’ and global contexts as well as in their transformed expressions and reappropriations in religious traditions and individualized spiritualities ‘back in the East’ within the framework of mutual interaction and circulation, regionally and globally.

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Paolo Santangelo and Gábor Boros

In The Culture of Love in China and Europe Paolo Santangelo and Gábor Boros offer a survey of the cults of love developed in the history of ideas and literary production in China and Europe between the 12th and early 19th century. They describe parallel evolutions within the two cultures, and how innovatively these independent civilisations developed their own categories and myths to explain, exalt but also control the emotions of love and their behavioural expressions. The analyses contain rich materials for comparison, point out the universal and specific elements in each culture, and hint at differences and resemblances, without ignoring the peculiar beauty and attractive force of the texts cultivating love.

PENG Bangben

Dujiangyan irrigation system of more than 2000 years history is a symbol of originality of Chinese ancestors both in its conception and project mode. It is still working well and benefit Chengdu Plain nowadays while other comparable water conservancy projects of the same or later age have vanished and been forgotten. More than just a world-famous cultural heritage, it shows the harmonious relationship between man and nature. And it also reveals us how to solve problems in the era of economic globalization, such as the constantly silt up of the dams, the exhaustion of the energy and the crisis of the deterioration of ecosystem. The inspirations it gives us range from technology to humanities, from economy to various aspects in social life. In a word, Dujiangyan irrigation system demonstrates the wisdom and creativity of Chinese people and has a universal significance despite the change of time and space.

James Swindal

Ecological Marxists argue that Marx forged a view of nature compatible with more recent models of environmentalism. John Bellamy Foster argues that Marx ascribed an ecological value to nature by asserting a co-evolution between man and nature. James O’Connor presents a more nuanced view in which Marx at best defended a conservationist defense of nature. I argue that such ecological views of Marx tend to overlook his abandonment of an ontology of nature as a totality of relations among physical objects with respect to their interactions and mutual preservation and order. He followed Kant in reducing nature, or the physical world, effectively to a regulative notion, thus reducing its value to a simply a heuristic one for judgments about and actions towards objects. But he also radicalized this reduction by envisaging nature only as a material field of fungible and consumable things, such that each thing is a mere locus of energy or force that human labor cannot substantively perfect but only change to a function. Labor in this view creates new arrangements of natural things for a singular ultimate purpose: the formation of associations of free labor. I conclude that Marx’s thinking thus cannot be utilized to support an environmental philosophy, such as deep ecology or eco-socialism, that would posit any intrinsic value to nature.

Gao Shan

is fully developed in our body, we will achieve a capacity for intuition which helps us directly penetrate the truth. Biological powers and intuition are termed respectively Qi 气 and shen. Qi is often translated as vital energy in English. According to Daoism, our body is made up of Qi . Qi in our

Wang Hongxia

have any energy to spare after the performance of moral duties, they should use it to study literature and the arts” (Ibid.). Confucius thought one should first fulfill his moral duties such as filial piety, respect, faith, and benevolence, and only then continue to learn knowledge from books

WU Xiaoming

resolution of the theoretical antitheses is only possible in a practical way, by virtue of the practical energy of men. Their resolution is therefore by no means merely a problem of knowledge, but a real problem of life, which philosophy could not solve precisely because it conceived this problem as merely a

LI Honglei

their own cultivation of virtue and should set examples to be followed by subordinates, so as to bring the whole organization to a higher level of virtue. This makes it so that the highest leader of the organization does not need to expend energy dealing with the minutiae of LI Honglei   80

Cui Tao and Guo Qiyong

abroad, to be cautious in giving promises and punctual in keeping them, to have kindly feelings towards everyone, but seek the intimacy of the Good. If, when all that is done, he has any energy to spare, then let him study the polite arts. 7 (Ibid., “Xue’er”) Zi Lu asked about the qualities of a true