developing totality of the social life of a community. This Subject-Object process is the same process as what Marx refers to as a “process of concentration” and “reproduction of the concrete by way of thought.” Let us follow the subject-object relation in terms of how Hegel outlines the structure of the
1 Introduction This article examines the subject–object dialectic in Karl Barth’s The Göttingen Dogmatics (henceforth GD ) in an attempt to extract from it a set of methodological principles worthy of consideration for the future development of Chinese theology. The first part of the article
In 2003 a mosque was inaugurated in Granada, overcoming opposition voiced by neighbors, officials, and cultural institutions during two decades of heated debate. At issue was the meaning of the mosque within the contexts of local, regional, national, and global history. Current, large-scale immigration of North African Muslims stands clearly in the background. There was, however, a prior movement of conversion to Islam by young Spanish Christians in and around Granada at the end of the Franco dictatorship. These neo-Muslims conceived and built the Great Mosque of Granada, whose architectural design and decoration mobilize contested historical and cultural narratives. The mosque poses the fraught ideological issues in terms of what will be visible (or invisible) and to whom. The site of the mosque at the summit of the Albayzín hill, facing the Alhambra, has been the crux of entangled visualities. The mosque is not only an object of the gaze but also a privileged subject position for the gaze, in rivalry with the Christian gaze from the adjacent Church of San Nicolás and its mirador. The new mosque is a key to the transformation of the discourse of Spain’s relation to its Muslim past into debate about its Muslim present.
subject-object relation at different cognitive levels and show that Plotinus and Advaita thinkers are aligned in their understanding about the necessary condition for achieving true and complete self-knowledge. According to both, the full reality of the self is brought to oneself in a mystical awakening
Phenomenologists or Continental thinkers argue for the subject-object continuum. For phenomenology, subjectivity is
of the object, and object is
for the subject. This book applies that continuum to the holistic foundations of work or specialization. The author devotes a chapter to each of eight cultural applications of the subject-object continuum. Chapter One examines the specialist-generalist continuum meaning specialization
for general education. That continuum comprises the framework for the remaining seven chapters. Those seven include production
for community, design
for user, automation
for user, computing
for society, taxation
for society, information
for manufacturing, and procedure
for goal. These eight applications constitute the basis for a core curriculum. The core curriculum gives holistic meaning, order, or cosmos to all jobs and to all people. Cosmos is a Greek word meaning humanistic-scientific order, irreducible to physics. The core curriculum is fundamental cosmology. Each of the eight continuities follow in a logical, systematic manner from the analytic-subjective continuum meaning object
for subjectivity. Phenomenology of education can become the human basis of a promising holistic logic, bringing together analytic and existential themes.