Judeo-Christian Western culture recognizes a legislating, judging and punishing God. The view that a judge separate from man indeed exists, constitutes, among other things, cultural motivation for the pursuit of success, on the one hand, and fear of failure, guilt, on the other. The human-being fears the consequences of judgement, especially those entailing punishment, and attempts with all his might to succeed in the eyes of the judge. This study‟s underlying assumption is that judge-ment constitutes a deep structure (...) in Western culture and that its religious origins are in the culture‟s Jewish and Christian sources. Although religious judgement under-goes processes of secularization throughout the culture‟s history, it remains a deep cultural construct; while worldviews are deeply embedded in the religious expe-rience, as Jung contends, they have a latent capacity for preservation in the secular experience. A genealogical methodology will be applied to examine the con-cept of judgement. While genealogy deals with the past, its aim is to understand and critique the present reality. The genealogy will scrutinize the Jewish judgement, the Catholic judgement and the Calvinist judgement, while calling attention to their similarities and differences. (shrink)

America is experiencing a cultural malaise. As art historians Arthur Pontynen and Rod Miller show in this penetrating new book, our current cultural struggles result from repeated attempts to deny the qualitative foundation for culture that distinguishes civilization from barbarism. Tracing American art, science, and philosophy from the colonial era to the present, Western Culture at the American Crossroads reveals how a distinctively American culture emerged and where it went wrong. Culture cannot be merely a (...) matter of personal or group preferences; it must be dedicated to the pursuit of truth, goodness, and beauty. But as Pontynen and Miller skillfully chronicle, modernism and postmodernism have developed dangerously limited understandings of science and reason that do not simply limit art but actually lead to bitter conflict and violence. The authors discuss dozens of works of art and architecture -- many of them featured in this beautifully illustrated work. But Western Culture at the American Crossroads in no mere art history treatise; it connects many dots in American intellectual history, demonstrating how what a culture believes relates to how it acts and what art it produces. Standing athwart trends that reduce culture to a matter of lifestyle and "taste," Western Culture at the American Crossroads makes a powerful case that the free and responsible pursuit of wisdom desperately needs to be renewed. Pontynen and Miller ultimately reveal the emerging threats not only to American and Western culture but to the very possibility of culture itself. - Publisher. (shrink)

By examining selected works by Stephen Gaukroger, Alfred North Whitehead, Lynn White, Jr., Benjamin Farrington, and Paul Gans, the author discusses the formation of Western culture and the intellectual tools and the social conditions that contributed (and still contribute) to its being. He concludes that a metaphysics and a realistic epistemology—based on an ancient Greek confidence in the human intellect, in its ability to reason to truths that acknowledge the immaterial character of human intellection—is required for the West (...) to retain its identity and develop its own culture. (shrink)

In The Demoralization of Western Culture Ralph Fevre undertakes an explanation of these difficulties.

David Garland's The Culture of Control provides a powerful analysis of trends in crime and criminal justice policy over the last 30 years. This note re?examines two parts of the Garland thesis. First, it argues that punitive criminal justice policy is rooted in an authoritarian neoconservative politics that shares little with free?market ideology. Second, research on the collateral consequences of incarceration suggests that the penal system, at least in America, has become a significant influence on, rather than just a (...) product of, the social structure of late modernity. (shrink)

Humanism built Western civilization as we know it today. Its achievements include the liberation of the individual, democracy, universal rights, and widespread prosperity and comfort. Its ambassadors are the heroes of modern culture—Erasmus, Holbein, Shakespeare, Velázquez, Descartes, Kant, Freud. Those who sought to contain humanism’s pride within a frame of higher truth—Luther, Calvin, Poussin, Kierkegaard—could barely interrupt its torrential progress. Those who sought to reform humanism’s tenets from within—Marx, Darwin, and Nietzsche—were tested by the success of their own (...) prophecies. So runs the approved view. It is not shared by John Carroll. Instead, Carroll articulates a disruptive and compelling alternative narrative of the course of Western civilization since the Renaissance and the Reformation contrived to unleash reason, will, and a superhuman man on the world. The West’s five-hundred-year experiment with humanism has failed, he maintains in this bracing study of humanism’s rise to preeminence and its headlong tumble into contradiction, because humans ultimately need some kind of contact with a higher, or metaphysical, order beyond the confines of their time-bound, mundane selves. And if this wasn’t entirely clear before September 11, 2001, Carroll concludes, it surely is now. His provocative and brilliant arguments will challenge received wisdom on every side. (shrink)

In this article I argue that the four guiding principles of medical ethics—autonomy, beneficence, non-maleficence, and justice—reflect the values of western culture, but do not necessarily apply outside of it. Western medical practitioners faced with the care of nonwestern patients need to examine their own prejudices in order to accept, not merely tolerate, other values. Acceptance of the other requires that the doctor welcome the patient as one welcomes a guest, openly and equally, with a willingness to (...) listen and to be changed by the encounter. It is through the nurture of trusting relationships that ethical dilemmas in clinical medicine may be resolved, without recourse to the colonial moral hegemony of the principlist approach. (shrink)

In this provocative book, Susan Bordo untangles the myths, ideologies, and pathologies of the modern female body. Bordo explores our tortured fascination with food, hunger, desire, and control, and its effects on women's lives.

The paper provides valuable accounts of the general concepts underlying privacy law in both cultures, and great detail about the impact of criminal procedure and evidence rules on privacy in reality rather than legal theory. It is, in this sense, a “realist” approach to privacy, particularly but not exclusively in relation to sexual activity. The distinction which the article draws between the frameworks within which privacy is conceived broadly, self-determination and limited government in the USA, protection of one’s persona in (...) Europe, and reputation in Islamic law. However, the paper argues that Western and Islamic traditions share many of the same concepts about the tests to be applied when deciding how far an intrusion on privacy is justified and value many of the same interests in doing so. At the same time, it will highlight those areas where they differ which are not ones of crucial importance when deciding, for example, what are the proper limits on mass surveillance. Indirectly, this shows that even though there may be stark differences between the cultures on some points, there is enough agreement on some aspects of privacy to make comparisons in relation to issues such as mass surveillance. (shrink)

Considering the basic assumption that the modern Law and State theory does not only bear similarities, but also draws true epistemological parallels to theconstructions of Theology, Hans Kelsen intends to lay bare the ideological meaning that lies at the very core of the traditional dualism which constitutes Law and State into autonomous entities. Taking into account Kelsen´s original perceptions – which are seconded by more recent contributions from Claude Lefort and Hans Lindahl’s political and symbolic concepts and from Carl Schmitt’s (...) notions on political theology – our intention is now to demonstrate the highly conservative role played by the duality of the Law/State structure, whose aim is to remove, from under the sway of legal control, a considerable part of the State’s actions.Herebelow, therefore, we will analyse the very legitimacy of the so-called “Public Law,” which seems to point to a trend towards shunning the legal power regulation. Finally, based on the functional method pioneered by Ernst Cassirer, legal institutions such as “collective will” and “public interest” will be problematised, in order to ascertain whether they contain theological, conservative and authoritarian traits incompatible with the conceptual and substantial unity intrinsic to the Rule of Law. (shrink)

It is only in Western Europe that the whole pattern of culture is to be found in a continuous succession and alternation of free spiritual movements; so that every century of Western history shows a change in the balance of cultural elements, and the appearance of some new spiritual force which creates new ideas and institutions and produces a further movement of social change (Christopher Dawson).

Visionary quests to return to the Garden of Eden have shaped Western culture from Columbus' voyages to today's tropical island retreats. Few narratives are so powerful - and, as Carolyn Merchant shows, so misguided and destructive - as the dream of recapturing a lost paradise. A sweeping account of these quixotic endeavors by one of America's leading environmentalists, Reinventing Eden traces the idea of rebuilding the primeval garden from its origins to its latest incarnations in shopping malls, theme (...) parks and gated communities. With eloquence and insight, Merchant shows how the drive to conquer nature and to explore and settle the globe, springs from this utopian pastoral impulse throughout Western history. Time and again, human manipulation of the environment is our downfall: Eden is achieved by fencing off pristine beauty in national parks and wildlife preserves, while leaving the majority of the earth in ruins. Challenging both narratives, Merchant argues that the green veneer of city-park conservation has become a cover for the corruption of the earth and the neglect of its environment. Reinventing Eden is a bold new way to think about the earth that includes green political parties, sustainable development and a partnership between humans and earth that is nothing short of an ecological revolution. (shrink)

In this book, Daniel Dubuisson analyses the long history of the dichotomy between religion and magic, as well as the great stakes of power which it has concealed over the centuries.

Jens Zimmermann suggests that the West can rearticulate its identity and renew its cultural purpose by recovering the humanistic ethos that originally shaped Western culture. He traces the religious roots of humanism, and combines humanism, religion and hermeneutic philosophy to re-imagine humanism for our current cultural and intellectual climate.

Resumo: A relevância do estudo deve-se ao fato de que a cultura da Ásia Central é de grande interesse para a ciência sociológica moderna, enquanto objeto de estudo da interação intercultural, como um fenômeno multifacetado, complexo, controverso e dinâmico. O tópico da influência da cultura e da filosofia ocidentais na ciência das regiões mais orientais, de acordo com os autores, tem sido bastante negligenciado. O objetivo do artigo é estudar a influência da cultura ocidental na ciência dos estados da Ásia (...) Central e do Cazaquistão, incluindo a direção filosófica, histórica e cultural. A abordagem comparativa foi usada para estudar materiais sobre o desenvolvimento da ciência ocidental e sua distribuição nas culturas de países estrangeiros, bem como a análise desses materiais. Como resultado, foi deduzida uma série de afirmações que confirmam a influência da ciência ocidental na ciência do Cazaquistão e dos países da Ásia Central. Concluiu-se que as ideias democráticas, os sentimentos educacionais e os movimentos revolucionários, na Rússia, tiveram um impacto significativo na Ásia Central e no Cazaquistão. (shrink)

The purpose of this essay is to identify the characters of Ham's philosophy that have been formed through the historical process of the encounter between the Eastern and Western civilizations. Views of the academics on Ham have been divided in two; those who regard Ham as a philosopher characterizing oriental Korean cultural thought, and those who see him with the characteristics of Christianity and Western modern cultural thought. In this essay I will show that Ham formed an integrated (...) thought which interweaves the Eastern and Western cultures and minds through accepting the Western Christian modern mind but with theoriental identity of Korean culture. Also, I will clarify the characteristics of Korean modern history as a process of the encounter between the Eastern and Western civilizations. I then discuss the way the basic elements of the Eastern and Western cultural thoughts were accepted and integrated in Ham's thoughts, in line with Korean modern history. This essay also reveals that Logos in Western Greek philosophy, the Word in Christianity (“agape”, love), Tao in Eastern Asia, and Han (Great one) of the Han people (Koreans) were the core concepts and principles of Ham’s philosophy. His main statement, “Thinking people will survive” can be confirmed by the Logos; his core concepts “will” and “love” in the Word; his organic oneness of thought that unifies process and purpose, and the comparative and the absolute, in the Tao (Way); and his integrated philosophy that covers the Eastern and Western, the old and the new, the material and the spiritual,and the individual and the group, in Han. (shrink)

Commented article: ZHANG, F. H. Contrast Between Chinese and Western Cultural Values and Its Effects on English Learning in China. Trans/Form/Ação: revista de filosofia da Unesp, v. 47, n. 4, “Eastern thought”, e0240062, 2024. Available at: https://revistas.marilia.unesp.br/index.php/transformacao/article/view/14621.

This chapter contains section titled: Eastern and Western Culture Evolution of Terms Analysis of Chinese Society.

In his seminal book on the historical periods of Western attitudes toward death, Philippe Aries describes four consecutive periods through which these attitudes evolved and transformed. According to him, the historical attitudes of Western cultures have passed through four major parts described above: “Tamed Death,” One’s Own Death,” “Thy Death,” and “Forbidden Death.” This paper, after exploring this concept through the lens of Persian Poetic Wisdom, concludes that he historical attitudes of Persian-speaking people toward death have generally passed (...) through two major periods. The first period is an amalgamation of Aries’ “Tamed Death” and “One’s Own Death” periods, and the second period is an amalgamation of Aries’ “Thy Death” and “Forbidden Death” periods. This paper explores the main differences and similarities of these two historical trends through a comparative review of the consecutive historical periods of attitudes toward death between the Western and Persian civilizations/cultures. Although both civilizations moved through broadly similar stages, some influential contextual factors have been very influential in shaping noteworthy differences between them. The concepts of after-death judgment and redemption/downfall dichotomy and practices like deathbed rituals and their evolution after enlightenment and modernity are almost common between the above two broad traditions. The chronology of events and some aspects of conceptual evolutions and ritualistic practices are among the differences. (shrink)

From Odysseus' seduction by the song of the Sirens to Oscar Moore's 1991 novel A Matter of Life and Sex , whose protagonist courts death through sex and dies of AIDS, the frustrated relationship between death and desire has fixated the Western imagination. Philosophers have grappled with it and poets have told of its beauty and pain. In this strikingly original work, cultural critic Jonathan Dollimore once again demonstrates his remarkable ability to take on the complex and reveal its (...) relevance with eloquence and grace. Death, Desire and Loss in Western Culture is a rich testament to our ubiquitous preoccupation with the tangled web of death and desire. In these pages we find nuanced analysis that blends Plato with Shelley, Hölderlin with Foucault. Dollimore, a gifted thinker, is not content to summarize these texts from afar; instead, he weaves a thread through each to tell the magnificent story of the making of the modern individual. An immensely important book, Death, Desire and Loss in Western Culture is a challenge to the way we understand desire, sexuality, and the very notion of identity. (shrink)

*This paper was presented at a conference on scientific concepts of time in humanistic and social perspectives organised by J.T. Fraser and held at the Rockefeller Study Center, Bellagio, Italy, in July 1981. I wish to thank Y. Elkana, Director of the Van Leer Jerusalem Foundation and M. Ron, Curator of the history of science collections at the Jewish National Library at the Hebrew University in Jerusalem, for making facilities available to me in researching and preparing this paper.

In this article we aim to show the potential of cross-continental dialogues for a decolonizing feminism. We relate the work of one of the major critics of the Western metaphysical patriarchal order, Luce Irigaray, to the critique of the colonial/modern gender system by the Nigerian feminist scholar Oyĕrónké Oyĕwùmí. Oyĕwùmí's work is often rejected based on the argument that it is empirically wrong. We start by problematizing this line of thinking by providing an epistemological interpretation of Oyĕwùmí's claims. We (...) then draw Irigaray and Oyĕwùmí into conversation, and show how this bolsters and helps to further illuminate and contextualize Oyĕwùmí's critique of gender. But the dialogue between these thinkers also reveals significant limitations of Irigaray's philosophy, namely her presumption of the priority of sexual difference, its rigid duality, and her failure to take into account the inextricable intertwinement of gender and race in the Western patriarchal order. Relating Irigaray's critique of Western culture's forgetting of sexual difference to Oyĕwùmí's critique hence demonstrates to what extent Irigaray's philosophy remains typically Western and how she therefore fails to escape the paradigm that she is so critical of. (shrink)

The story of the beliefs and practices called 'magic' starts in ancient Iran, Greece, and Rome, before entering its crucial Christian phase in the Middle Ages. Centering on the Renaissance and Marsilio Ficino - whose work on magic was the most influential account written in premodern times - this groundbreaking book treats magic as a classical tradition with foundations that were distinctly philosophical. Besides Ficino, the premodern story of magic also features Plotinus, Iamblichus, Proclus, Aquinas, Agrippa, Pomponazzi, Porta, Bruno, Campanella, (...) Descartes, Boyle, Leibniz, and Newton, to name only a few of the prominent thinkers discussed in this book. Because pictures play a key role in the story of magic, this book is richly illustrated. (shrink)

Commented Article: Zhang, Fuhua. Contrast between Chinese and Western Cultural Values and Its Effects on English Learning in China. Trans/Form/Ação: Unesp Journal of Philosophy, v. 47, n. 4, e0240062, 2024. Available at: https://revistas.marilia.unesp.br/index.php/transformacao/article/view/14621.

While many historians take the view that Japanese philosophy only started with the Meiji Restoration and the entrance of Western culture into Japan, Hajime Nakamura demonstrates that there has been a long history of philosophy in Japan prior to the Meiji. Beginning in 592 AD, when Japan first became a centralized state and continuing into the early modern era, this work deals with the important problems and salient feature of Japanese philosophical thought at all stages in its development.

Our paper builds on earlier research to show how Bimal Krishna Matilal and Henry Odera Oruka challenge dominant narratives of the West-centered progress of philosophical and other forms of critical rationality. On the basis of persisting “enlightenment” and colonialist prejudices, a majority of Western philosophers have ignored philosophical inquiry in non-Western cultures. Both philosophical decolonizers had much of their upbringing and education while their countries were British colonies, earned their Ph.D.s in the West, and became renowned philosophers at (...) Oxford and the University of Nairobi. Oruka advocated mainly oral but increasingly written philosophical reflections in various ethnic traditions of Kenya and East Africa, though his ideas have also been applied to other cultures of the continent. Matilal focused on South Asian, Sanskrit philosophical traditions, which though comprising a large written literature are also often oral in their origins and ongoing pedagogical and hermeneutic culture. Beyond just demonstrating that Africans, Indians, and others can think for themselves, the two thinkers have laid the groundwork for, and initiated a number of more substantive philosophical engagements. The perhaps initially slow but exponentially increasing exchanges among non-Western peoples are well exemplified by the dialogs being organized in the present issue, as well as other efforts throughout the global academy. (shrink)

Seline's edited volume relevates non‐Western interaction between religious and scientific domains of human intellectual history. Middle Eastern, South Asian, and Chinese thinkers have played central roles in pursuing intellectual inquiry into topics of broad human concern. Although copious and nuanced literary collections in Arabic, Sanskrit, Chinese, and Tibetan languages document non‐Western contributions, these primary sources often are inaccessible to Western scholars, creating the false illusion that members of non‐Western cultures have offered only marginal contributions to the (...) rigorous investigation of the natural world. This illusion is dispelled thoroughly by a number of excellent articles contained in Seline's volume. (shrink)

The purpose of this article, inspired by the works of Martin Buber, is to propose an alternative to the inherent dichotomy of Western culture. It may allow Western culture to transcend its fixed nature towards new directions and to suggest challenging solutions for reshaping the questions – what is the role of man in the world, and what is the nature of education? Although Western culture sacralizes and attributes pivotal importance to the independence of (...) human beings, in actuality the human spirit contains a constant dialectic between the need for independence in shaping and crystallizing man's individualism, and his need for differentiation and dependence on otherness. While that otherness expresses defamiliarization, it also allows connections and the need to structure otherness; and dependence on it is one of the basic needs of human existence. (shrink)

Building a bridge between the anthropologies of West and East, the author shows how an intrinsically pathological--marginal--Western culture can be partially reconstructed to go "beyond marginality" by incorporating elements of a more authentic world view.

"A stimulating and readable venture in the history of ideas. Blending arguments and material from philosophy, theology, history and science, Rue addresses a fundamental problem in Western Culture: the crisis of meaning and the eclipse of the shared value system upon which personal wholeness and social coherence in the West have been based." —Journal of Interdisciplinary Discourse.

Resumo: Com o aumento do intercâmbio cultural entre a China e o Ocidente, o inglês tem se tornado cada vez mais um curso obrigatório. Embora uma grande proporção de estudantes chineses tenha boa proficiência em inglês, suas habilidades comunicativas são muito pobres. Eles podem lutar para expressar-se efetivamente em inglês, devido às diferenças culturais entre a China e os países ocidentais. Como o ambiente de vida dos chineses é muito diferente do ambiente dos países ocidentais, os estudantes chineses geralmente seguem (...) sua própria cultura, enquanto aprendem inglês, ignorando a compreensão e a pesquisa das culturas de outros países. Como resultado, surgiu o chamado chinglês, no aprendizado do inglês. Superar essas dificuldades e aprender inglês mais preciso tornaram-se um desafio significativo na aprendizagem do inglês de hoje. Portanto, este artigo fornece uma análise detalhada das disparidades morais e culturais tradicionais entre a China e o mundo ocidental, explorando suas respectivas influências, positivas e negativas, na aquisição da língua inglesa. Além disso, o artigo conclui, sugerindo medidas adequadas para aumentar o impacto positivo das culturas chinesa e ocidental na aprendizagem de inglês. (shrink)

My aim in this article is to further work on building bridges of communication between Indigenous and Western worldviews through 'magical consciousness', a pan-human participatory and analogical orientation of mind. In a bid to overcome the many cultural differences that have justified the discrimination and genocide of Indigenous peoples worldwide, and the near hegemony of a science based solely on logical knowledge, I seek by comparison a common ground for mutual understanding. Searching out similarities and differences between the world (...) of the Dreaming of Paddy Compass Namadbara, an Australian 'clever man' of north-west Arnhem Land, and the prophetic mythologies of English eighteenth-century artist and poet William Blake, I suggest that it might be possible to find points of conversation and acceptance through stories and mythologies that could aid the healing of differences. (shrink)

This study analyzes the cognitive and discursive process through which the issue of learning from the West is addressed in four of People's Republic of China founder Mao Zedong's political speeches – On New Democracy (1940), On Coalition Government (1945), On the Ten Major Relationships (1956), and Conversation with Musicians (1956). The study adopts a critical discourse analysis (CDA) perspective and utilizes blending theory to investigate the metaphorical conceptualizations Mao uses to cope with the cultural dilemma of learning from the (...) West. The study finds that the focus in Mao's conceptualizations is not on a ‘positive Us’ vs. ‘negative Them’ dichotomy between Chinese and Western cultures, but on a good vs. bad dichotomy inside Western culture, implying that only certain parts of Western culture should be (selectively) emulated. While the natural compatibility between Western culture and Chinese society is constructed as out of the question, the possibility of compatibility after human effort is not rejected: the selected part of Western culture should be transformed to serve a new socialist culture in China. In this process, the agency and rational thinking of the Chinese are emphasized. (shrink)