This volume is intended for professional philosophers and laymen with an interest in East-West studies and comparative philosophy and religion. The central focus is the concept of comparing perspectives from both the Eastern and the Western philosophical traditions on harmony and strife. The unique and happy result is an East-West anthology which is directed at analyzing a single philosophical problem which is of importance to both traditions. Unlike many anthologies which tend to be collections of isolated and unrelated essays, the (...) Editors' focus on a single theme has resulted in a unified volume which maintains a high continuity of interest throughout. The Editors have carefully culled and organized essays from a select group of philosophers from the United States, West Germany, Japan, Australia, Beijing, Taipei and Hong Kong. Harmony and strife are analyzed as systematic concepts in Western philosophy, as parts of classical Chinese thought, as central concepts in Buddhism, as metaphysical concepts, as dialectical concepts and even as null concepts. The Editors have taken great care so that a continuity and a coherence of presentation is achieved despite the striking variety of perspectives from which harmony and strife are analyzed. It is both unusual and important to have such a systematic and thorough investigation of a topic of paramount social and philosophical significance by some of the leading minds of the day. Besides, the essays included are eminently readable. The volume is likely to become a standard work in this area for some years to come. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Eleventh General Meeting of the International Thomas Merton SocietyNazareth College, Rochester, New York, USA, 11–14 June 2009Christine BochenThe Eleventh General Meeting of the International Thomas Merton Society was held 11–14 June 2009 at Nazareth College, Rochester, New York. The theme, “Bearing Witness to the Light: Merton’s Challenge to a Fragmented World,” invited presenters and participants to explore ways in which Thomas Merton serves as a model of (...) creative interreligious dialogue and witnesses to its importance in building a world in which the dignity of every person is respected and nurtured.General session speakers explored Buddhist, Christian, Muslim, and Hindu dimensions of Merton’s life and writings. They included Judith Simmer-Brown; James Connor, OCSO; Herbert Mason; and Rachel Fell McDermott. In addition to Judith Simmer-Brown’s presentation, “Profile of a Trappist Yogi: A Tibetan Buddhist Perspective,” and Rachel Fell McDermott’s presentation, “Why Zen Buddhism and Not Hinduism? The Asias of Thomas Merton’s Voyage East,” concurrent sessions focused on Merton and Buddhism, Merton and Zen Buddhism, and Merton and Thich Nhat Hanh.An exhibit of Merton’s photographs, “A Hidden Wholeness: The Zen Photography of Thomas Merton,” on loan from the Thomas Merton Center and Archives at Bellarmine University in Louisville, Kentucky, was on display during the meeting and through the summer in the Nazareth College library. [End Page 195]Christine BochenNazareth CollegeCopyright © 2010 University of Hawai‘i Press... (shrink)

Professor Chün-i T'ang was born in 1909 in Szechwan. He received his college education at National Central University in Nanking. Later he became a professor there and taught at various institutions on the mainland. In 1949 he came to Hong Kong and was one of the founders of New Asia College, which has as its primary goal the reconstruction of the traditional cultural spirit. New Asia in 1963 became one of the foundation colleges of the present (...) Chinese University of Hong Kong. Professor T'ang has been a prolific writer. Except for a few articles in English, most of his important works are in Chinese. (shrink)

This book brings together the work of eleven leading international scholars to map the contribution of teaching Sisters, who provided schooling to hundreds of thousands of children, globally, from 1800 to 1950. The volume represents research that draws on several theoretical approaches and methodologies. It engages with feminist discourses, social history, oral history, visual culture, post-colonial studies and the concept of transnationalism, to provide new insights into the work of Sisters in education. Making a unique contribution to the field, chapters (...) offer an interrogation of historical sources as well as fresh interpretations of findings, challenging assumptions. Compelling narratives from the USA, Canada, New Zealand, Africa, Australia, South East Asia, France, the UK, Italy and Ireland contribute to what is a most important exploration of the contribution of the women religious by mapping and contextualizing their work. _Education, Identity and Women Religious, 1800–1950: Convents, classrooms and colleges_ will appeal to academics, researchers and postgraduate students in the fields of social history, women’s history, the history of education, Catholic education, gender studies and international education. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Musician and Teacher: An Orientation to Music EducationBrent GaultPatricia Shehan Campbell (with chapters contributed by Steven M. Demorest and Steven J. Morrison), Musician and Teacher: An Orientation to Music Education (New York, NY: W. W. Norton and Company, 2008)If one were to review the course content of undergraduate music education programs at various colleges and universities, an "Introduction to Music Education" or "Foundations of Music Education" course would (...) most likely be included. This course often serves a variety of functions for a given program. It can provide students with an overview of the various instructional settings found in the music education profession and introduce theoretical information regarding student development and learning. Foundation courses often review historical and philosophical information, allow students to develop their own justifications regarding why music should be part of a school program, and present information regarding practical issues in the music teaching profession including assessment, planning for instruction, use of technology, and working with diverse learning situations.Because the curricular content within given foundation courses can be quite varied, finding a text that is broad enough to cover the myriad of topics that might be addressed in this type of course yet detailed enough to make each topic meaningful is a true challenge. While no single text can truly meet all needs [End Page 213] that are unique to each instructional setting, Patricia Shehan Campbell's Musician and Teacher: An Orientation to Music Education is an example of a text that succeeds in both providing a broad view of the music education profession while also presenting specific and meaningful information related to each topic addressed within its pages.One of the unique aspects of this book is Campbell's attempt throughout the text to discuss music education from personal, theoretical, and global perspectives. Many of the chapters utilize case descriptions of music education students and practicing teachers to highlight the theoretical ideas discussed in the text. In addition, Campbell relates learning theories and instructional approaches not only to instructional settings within the United States but throughout the world so that the reader can see both similarities and differences in how music is experienced in each setting.The first six chapters of the text deal with general principles related to the music education profession. An opening chapter sets the stage by discussing the decision to become a music educator, relating this decision to the personal stories of five individuals, and describing the qualities that can lead to a successful career in music education. The second chapter, "Great Minds on Music Education," provides an overview of the philosophical arguments for music education. Campbell uses this chapter to relay the ideas of perennial figures commonly identified with music education philosophy including John Blacking, Christopher Small, Bennett Reimer, Keith Swanwick, David Elliott, and Estelle Jorgensen, and adds to this a description of the views of political leaders, scholars, and thinkers throughout the world. In addition to discussing the views of Plato, Aristotle, Boethius, and Lowell Mason, Campbell also includes the ideas of Hildegard von Bingen, Akbar the Great (India), Chulalongkorn (Thailand), and Nelson Mandela to provide a richer portrait of how members of cultural communities throughout the world experience and value music.Continuing with this global perspective, Campbell uses the third chapter to discuss the ways that communities transmit music via formal, nonformal, and natural learning. These three ways of transmitting knowledge are similar to the ideas she described related to Bateson (Learning I, II, and III) and Merriam (enculturation, training, and schooling) in Lessons from the World. 11 After defining these approaches to learning, Campbell describes several learning contexts both past (Medieval Europe) and present (West Africa) to illustrate how formal, nonformal, and/or natural learning is utilized. The cross cultural comparison continues in Chapter Four, as Campbell describes various systems of music education in Africa, Asia, Australia, Europe, North America, and South America to illustrate similarities and differences related to standards for education, goals for instruction, and allotment of instructional time and resources.After providing this global view related to approaches to learning and systems [End Page 214] of instruction, the fifth chapter attempts to personalize music education through vignettes of music programs... (shrink)

Scientific advancement is inextricably linked to cultural advancement, and historically the arts have worked hand in hand with technological change. This essay explores some of the connections that exist between science, technology, and the arts, privileging instances where technological change resulted in new forms of artistic creation. Although the role of the arts in contemporary society has ebbed in comparison to that of technology and science, the essay argues that quality, meaningfulness, and longevity are key components in how the arts (...) can retain cultural value in today’s technocentric world. It explores significant instances from the history of music and visual art as the authors make the case that the methods of science and art are both distinct yet commensurate in their ability to shape the values and ideas of contemporary society. (shrink)

Volume 30, Issue 2, June 2024, Page 169-171.

The study aimed to shed light on the impact of using the digital library in encouraging and developing scientific research from the point of view of graduate students at the College of Business at King Khalid University during the COVID-19 crisis. The descriptive analytical approach was used to achieve the objectives of the study. A questionnaire was used to collect data and information, and the SPSS program was used to analyze the data. The study reached several results, including the (...) fact that the digital library helps detect plagiarism, forgery, copying, and imitation in scientific and technological research and facilitates communication between academic researchers from faculty members and students by logging in. The digital library and the exchange of ideas and information contribute to the development of scientific research. Graduate students use the resources in the digital library to efficiently complete their assignments and scientific research. The use of the digital library contributed to saving time and effort for graduate students. It was recommended that the culture of digital awareness be spread by preparing workshops for graduate students to introduce them to digital libraries and teach them how to use and activate them in the service of scientific research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. Rudnick, (...) Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

Since the advent of the women's movement, women have made unprecedented gains in almost every field, from politics to the professions. Paradoxically, doctors and mental health professionals have also seen a staggering increase in the numbers of young women suffering from an epidemic of depression, eating disorders, and other physical and psychological problems. In The Cost of Competence, authors Brett Silverstein and Deborah Perlick argue that rather than simply labeling individual women as, say, anorexic or depressed, it is time to (...) look harder at the widespread prejudices within our society and child-rearing practices that lead thousands of young women to equate thinness with competence and success, and femininity with failure. They argue that continuing to treat depression, anxiety, anorexia and bulimia as separate disorders in young women can, in many cases, be a misguided approach since they are really part of a single syndrome. Furthermore, their fascinating research into the lives of forty prominent women from Elizabeth I to Eleanor Roosevelt show that these symptoms have been disrupting the lives of bright, ambitious women not for decades, but for centuries. Drawing on all the latest findings, rare historical research, cross-cultural comparisons, and their own study of over 2,000 contemporary women attending high schools and colleges, the authors present powerful new evidence to support the existence of a syndrome they call anxious somatic depression. Their investigation shows that the first symptoms usually surface in adolescence, most often in young women who aspire to excel academically and professionally. Many of the affected women grew up feeling that their parents valued sons over daughters. They identified intellectually with their successful fathers, not with their traditional homemaker mothers. Disordered eating is one way of rejecting the feminine bodies they perceive as barriers to achievement and recognition. Silverstein and Perlick uncover medical descriptions matching their diagnosis in Hippocratic texts from the fourth century B.C., in anthropological studies of Africa, Asia, and Latin America, and in case studies of many noted psychologists and psychiatrists, including the "hysteric" patients Freud used to develop his theories on psychoanalysis. They have also discovered that statistics on disordered eating, depression, and a host of other symptoms soared in eras in which women's opportunities grew--particularly the 1920s, when record numbers of women entered college and the workforce, the boyish silhouette of the flapper became the feminine ideal, and anorexia became epidemic, and again from the 1970s to the present day. The authors show that identifying this devastating syndrome is a first step toward its prevention and cure. The Cost of Competence presents an urgent message to parents, educators, policymakers, and the medical community on the crucial importance of providing young women with equal opportunity, and equal respect. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 29.4 (1999) 135-149 [Access article in PDF] Ghostly Comparisons: Anderson's Telescope H. D. Harootunian While the formation of area studies in the universities and colleges of the United States was initially inaugurated as a response to the Cold War "necessity" to win the hearts and minds of the unaligned, many of whom were new refugees of decolonization, one of its unintended consequences was to foster the development of (...) comparative perspectives of study across disciplines and different cultural regions. But this secondary goal was often diverted by the principal purpose of area studies programs to supply authoritative information on regions outside of Euro-America (the second and third worlds) considered crucial to the national security and to private businesses thrown increasingly into an expanding global market seeking new regions capable of providing buyers, workers, and materials. In time, the vocation of comparison became part of the unconscious of area studies, as the unit of the nation-state took precedence over all other considerations. Instead of envisaging genuinely interdisciplinary agendas that were able to integrate different disciplines, area studies have too often settled for simple multidisciplinarism, substituting coverage for comparison, language acquisition for method, the nation-state for the totality of the cultural region. Benedict Anderson's recent Spectre of Comparisons reminds us of the role played by area studies programs in the American academic profession during the nervous days of the Cold War and the wartime exigencies that led to their postwar organization and installation in a number of universities. But it also recalls for us the comparative promise associated with area studies and how it was either redirected to a multidisciplinary approach poorly disguised as interdisciplinarism or simply incorporated into large developmental narratives like modernization theory. It is instructive to see how Anderson's own work, rather than Southeast Asian area studies, has been able to achieve the remote goal of integration and comparison in a number of stunning examples that have eluded the collective efforts of many institutional programs. This singular success magisterially discloses how he was trained to envisage the region as a "unified" area studies program, even though little more than a geographical term named this unity, and what he needed to do to actually realize the dim prospect of achieving some sort of larger, integrated understanding, which was eventually inscribed in his seminal book, Imagined Communities. At the most basic level, Anderson was able to secure this effect first by roaming around the area (turning his banishment from Indonesia in 1972 to good use by shifting his attention to Thailand and then the Philippines). Yet, as his essays show, there were other, more intellectually and epistemologically compelling reasons which, if amplified, might provide such diversity with a sense of commonality that only geography and the putatively integrative approach of an area studies program seemed willing to promise even as they failed to deliver.Anderson situates his own intellectual trajectory within the institutional circumstances of the region as an area studies which he and his contemporary fellow students "helped give a certain reality" [Spectre 19]. In fact, "Southeast Asia" has always been [End Page 135] the common frame that structured the particular relationship between Europe of the colonizers and its Asian colonized and thus became the location that best exemplified for him the peculiar nature of the "haunting," as he puts it, as both the place of comparison and the necessity of comparability. In other words, Southeast Asia was the locus that best afforded a sighting of the spectacle of specters that recalled authorizing sister images in Europe and provided a perspective that was necessarily comparative. In Anderson's reckoning, comparison first referred to the circulation of images between metropole and colony and secondly between the various colonial sites that constituted Southeast Asia. As a result, Southeast Asia, and by extension all colonies, became the overdetermined place of haunting.Beyond the agency of the war, of course, was the experience of colonialism and those first modern interpreters of Asia who, as administrators, spent long years in the field serving imperial bureaucracies and who were in the incomparable position of examining such sites... (shrink)

In an era where decolonizing architectural pedagogy is imperative, cities stand as the forefront of radical thought, acting as crucibles for ideological, activist, and spatial dynamics. These urban landscapes are not just breeding grounds for new paradigms, but also reflect significant shifts in political and social frameworks. This study adopts the concept of the “radical city” as a prism to understand how local events echo global political and sociocultural disturbances. This research takes an innovative approach by integrating mixed-method pedagogies, student-driven (...) inquiries, and diverse case studies, spanning continents from Asia to Latin America, Europe to Africa, and the US to the UK. The aim is to explore the deep-rooted changes in these cities and to promote a decolonized approach to architectural education, moving beyond traditional, Eurocentric narratives. The backbone of this research is the course “Visualizing Radical Urbanism,” offered at the Huckabee College of Architecture, Texas Tech University, in Fall 2022 and Fall 2023. Through this course, students engage in a pedagogical journey involving exploration, research, analysis, and introspection on their selected radical city. Their diverse methodologies and expressive mediums converge in a comprehensive portfolio, showcasing their intellectual growth and culminating in a reflective essay on their urban subject. By focusing on educational research and time investment in this course, the study highlights the importance of sustained, critical engagement with urban environments. This approach not only enriches architectural education but also contributes to the broader discourse on urban activism and decolonization, reinforcing the need for diverse, inclusive, and globally aware architectural pedagogies. (shrink)

I was the graduate student that Albert Jonsen so aptly describes. Bronx born and educated at the City College of New York, I emigrated to the Midwest to study at the Minnesota Center for the Philosophy of Science, where May Brodbeck, Herbert Feigl and other “logical positivists” were engaging in an ongoing dialogue with postpositivists like Paul Feyerabend and Karl Popper. In this environment, I studied philosophy of science, epistemology, and metaethics—the epistemology and logic of ethical concepts and language. (...) I even wrote my thesis on the ur-text of the metaethical turn, G. E. Moore's Principia Ethica. Then, like other epistemologists and metaethicists, “a public disaster, the American military involvement in Southeast Asia,” as well as the burgeoning civil rights movement, drew me into the sphere of public debate. (shrink)

On December 5, 1963, at the end of the second session of the Second Vatican Council, a "Decree on means of public notice" was signed together with the Constitution on the Holy Liturgy. This was the first of the nine decrees issued by the Council, which expressed the views of the entire Ecumenical Church, which represented at the Council more than 2500 bishops, experts and theologians who participated in the General Assembly. Almost half of the Fathers of the Council were (...) pastors of European dioceses. There were also 379 African bishops, 300 bishops from Asia and almost a thousand from the United States at the Council. All of them - the heirs of the College of the Apostles - saw humanity entering into a new phase of dialogue through the media, and wanted to answer the question of whether the Church could use them for their development and proclamation of the Gospel. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:European Network of Buddhist-Christian StudiesSalzburg, Austria, June 8–11, 2007John D’Arcy MayIs it a problem for Buddhists that what is generally regarded as religion can be profoundly different from tradition to tradition? Is it appropriate or even desirable to speak of a Buddhist “theology of religions”? Does Buddhism have its own ways, however subtle, of affirming its superiority over all else that claims the name “religion”?The European Network of Buddhist-Christian (...) Studies set out to find answers to these questions at its seventh conference, held at the splendid Catholic conference center of St. Virgil on the outskirts of Salzburg, Austria.Given the demographic realities in Europe, the network has inevitably tended to be a group of Christians discussing Buddhism, as far as possible with the participation of Buddhist guests but without really providing a platform for a thoroughgoing Buddhist discussion of religious plurality. This time, more Buddhists than ever before, including significant scholars from America and Asia as well as Europe, participated in the conference. We were thus treated to a discussion of Buddhist attitudes to the religions that broke new ground and presented a vivid picture of Buddhism’s own internal diversity.In his introductory address the president of the network, Prof. John May, paid tribute to the University of Salzburg’s newly established Centre for Intercultural Theology and the Study of Religions, whose director, Prof. Gregor Maria Hoff, welcomed participants on behalf of the university. Dr. Ulrich Winkler contributed substantially to the organization of the conference.Dr. Kristin Kiblinger (Winthrop University), author of the first systematic treatment of Buddhist “inclusivism,” opened the conference proper by distinguishing between “open” and “closed” forms of inclusivism. She suggested a parallel with George Lindbeck’s “experiential-expressive” paradigm of religious doctrine in order to make clear that Buddhists, like Christians, have ways of privileging their own positions, though these generally remain unacknowledged.“One vehicle” (ekayāna) theories of Buddhism have something in common with “common core” theories of Christian pluralism in that they presuppose a “single end” [End Page 149] inclusivism. Whether the “positionless position” derived from Buddhist “emptiness” (śūnyatā) is a better guarantee of genuine pluralism than the Christian notion of “self-emptying” (kenōsis), as suggested by Masao Abe, remains an open question. The Buddhist doctrine of “two truths,” one expressed in the “higher” language (paramārthasatya) accessible only to Buddhist practitioners and the other in the “lower” language (samvrtisatya) of discourse with others, does not hold out much promise of true mutual respect between traditions.Prof. John Makransky (Boston College), an ordained lama and meditation teacher as well as a renowned scholar of Tibetan Buddhism, took up the challenge of developing a Buddhist “theology” that avoids the claim to superiority. What matters to the Buddhist practitioner is to cut through all subconscious clinging, even to approved teachings and spiritual results. “Ultimate truth” can be known, directly but nonconceptually, yielding a “nonconceptual compassion” comparable to what Christians call “totally undivided oneness with God.” Lacking historical consciousness, however, teachers have tended to project their understanding of skillful means back on to Śākyamuni Buddha, each school assuming that other schools are merely preparations for itself. The same pattern is evident in the integration into Buddhism of indigenous religions such as Shintō, which enriched Buddhism but also assimilated it to themselves. Prompted by his contacts with Christian colleagues to venture beyond practice into Buddhist self-reflection, Makransky is now prepared to see in conceptions such as the Dharmakāya (“Dharma body” of the Buddha or ultimate reality) an equivalent of what Christians understand by God. The Body of Christ, with its implications for ecclesiology, could open up a further avenue for comparison.Existing under the conditions of late or post-modernity, Buddhism is forced to come to terms with pluralism and ecumenism. Prof. Kenneth Tanaka (Musashino University, Tokyo), an ordained Jōdo Shinshū priest, sees himself as incapable of saying to a non-Buddhist, “You’re not saved,” because the practice of prajñā and karunā (wisdom and compassion) is not restricted to Buddhists. Even within traditions, however, levels of spiritual attainment are not equivalent, nor are all religions equally valid. “Prophets can’t be pluralists,” but like... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Force and Translation; Or, The Polymorphous Body of LanguageElissa MarderOr un corps verbal ne se laisse pas traduire ou transporter dans une autre langue. Il est cela même que la traduction laisse tomber. Laisser tomber le corps, telle est même l’énergie essentielle de la traduction. Quand elle réinstitue un corps, elle est poésie.—Jacques Derrida, “Freud et la scène de l’écriture”The materiality of a word cannot be translated or carried (...) over into another language. Materiality is precisely that which translation relinquishes. To relinquish materiality: such is the driving force of translation. And when that materiality is reinstated, translation becomes poetry.—Jacques Derrida, “Freud and the Scene of Writing”Babel Revisited (The Mother Tongue and The Translation Machine)On January 20, 2012, Lawrence Summers, former president of Harvard and former Secretary of the U.S. Treasury, boldly announced a six-point vision for reforming the U.S. education system in a New York Times Education supplement editorial modestly entitled, “What you (Really) Need to Know.” For the [End Page 1] purposes of this discussion, I will limit myself here to a brief examination of what he says about the study of foreign languages and the merits of machine translation in the item listed as “number 5”:5. The world is much more open, and events abroad affect the lives of Americans more than ever before. This makes it essential that the educational experience breed cosmopolitanism—that students have international experiences, and classes in the social sciences draw on examples from around the world. It seems logical, too, that more in the way of language study be expected of students. I am not so sure.English’s emergence as the global language, along with the rapid progress in machine translation and the fragmentation of languages spoken around the world, make it less clear that the substantial investment necessary to speak a foreign tongue is universally worthwhile. While there is no gainsaying the insights that come from mastering a language, it will over time become less essential in doing business in Asia, treating patients in Africa or helping resolve conflicts in the Middle East.For those of us who still earn our living by teaching literary texts written in foreign languages in foreign language departments in the university, Summers’s breezy assessment that the university of the future need not (indeed ought not) include extensive foreign language study is, sadly, not exactly news. On the contrary, there is nothing particularly innovative or original about the position he advocates here: his vision of a future “global” American university—in which virtually all speculative activities are conducted solely in English—has already begun to be implemented in various colleges and universities around the world. If his remarks are nonetheless noteworthy, it is because of his apparent willingness—even eagerness—to defend a policy that university officials often officially still pretend to abhor. Indeed, Summers’s position goes far beyond the more familiar pragmatic voices that have concluded that the reduction of foreign language instruction is a necessary and unavoidable consequence of the unfortunate economic reality that the American university as we once knew it has become financially untenable and hence unable to accommodate areas of study that can be construed as nonessential. Instead, Summers goes a step farther: he actively advocates against investing precious university resources in foreign language study on ideological, political, quasi-philosophical, or dare I say it, perhaps even theological, grounds. By appealing to the value of what he calls here “cosmopolitanism,” he clearly implies that English’s status as “global language” discharges English speakers in the U.S. university system from any potential obligation to any other language on the globe. [End Page 2]According to Summers, English is optimally positioned to be a vehicle for genuine “cosmopolitanism” because, as a so-called “global language,” it constitutes a receptive, inclusive, and welcoming “common ground” for multicultural exchange that would be otherwise impossible given the sheer volume and overwhelming diversity of all the other languages in the world. In other words, in his opinion, recourse to English actually facilitates and enhances—rather than inhibits—genuine multicultural encounters as it offsets the potentially... (shrink)

In the early modern period, botany still remained a relatively new arrival at the top table of knowledge. Much botanical work was not done in universities, colleges, academies, laboratories, or botanic gardens, but behind the walls of different kinds of gardens – of the royalty as well as of common people, of monasteries as well as public gardens. By following the circula­tion of oranges, especially taking into consideration the role of Portugal as a turn­table, this paper sheds light on several (...) of the unexpected ways in which the history of botany and horticulture and the history of gardens encountered in the early modern world. The history of oranges has often made reference to the acclimatization of this citrus fruit in Europe and its transplantation to the New World. However, very few works have addressed the dissemination of oranges from the Iberian Peninsula. In this paper, I argue for a change in perspective by stressing the role played by the Portuguese on acclimatization and dissemination of oranges from Asia to Portugal, and from this country to the Old and New Worlds. I also stress the role Portugal played in building and popularizing horticultural expertise for orange growth and its corresponding botanical knowledge. (shrink)

In an era where decolonizing architectural pedagogy is imperative, cities stand as the forefront of radical thought, acting as crucibles for ideological, activist, and spatial dynamics. These urban landscapes are not just breeding grounds for new paradigms, but also reflect significant shifts in political and social frameworks. This study adopts the concept of the “radical city” as a prism to understand how local events echo global political and sociocultural disturbances. This research takes an innovative approach by integrating mixed-method pedagogies, student-driven (...) inquiries, and diverse case studies, spanning continents from Asia to Latin America, Europe to Africa, and the US to the UK. The aim is to explore the deep-rooted changes in these cities and to promote a decolonized approach to architectural education, moving beyond traditional, Eurocentric narratives. The backbone of this research is the course “Visualizing Radical Urbanism,” offered at the Huckabee College of Architecture, Texas Tech University, in Fall 2022 and Fall 2023. Through this course, students engage in a pedagogical journey involving exploration, research, analysis, and introspection on their selected radical city. Their diverse methodologies and expressive mediums converge in a comprehensive portfolio, showcasing their intellectual growth and culminating in a reflective essay on their urban subject. By focusing on educational research and time investment in this course, the study highlights the importance of sustained, critical engagement with urban environments. This approach not only enriches architectural education but also contributes to the broader discourse on urban activism and decolonization, reinforcing the need for diverse, inclusive, and globally aware architectural pedagogies. (shrink)

In the current digital environment, people can visit every corner of the world without leaving their homes. New media technology compresses distance and time, but it also subverts the traditional mode of audience presence. Many traditional, offline content expression modes are also moving toward the digital field, and digital art is among them. Digital new media is a new art form that requires its audience to have a new media literacy; this literacy is necessary for esthetic experience and for audience (...) participation. At present, the relatively lack of objective methodology for scientific research on aesthetic and media literacy has limited our current understanding. Therefore, we need to develop a new model and conduct empirical research with college students as the audience. Empirical research was conducted with an audience of college students. The study had the following purposes: to add a new dimension to the esthetic model, namely new media literacy, to align the model with the current digital environment, and to test the moderating effect of new media literacy on esthetic emotion as represented by interest and confusion. The experiment verified the study’s hypothesis that higher new media literacy was associated with higher esthetic interest and lower confusion. By contrast, has a substantial influence on the cognitive processes in humans, lower new media literacy was associated with lower esthetic interest and higher confusion. New media literacy is an essential quality for contemporary audiences. This knowledge may be useful for effective design. It provides a traditional and favorable learning environment and empirical reference for the subsequent improvement of digital aesthetics and media literacy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) vi-vii [Access article in PDF] In Memoriam: Winston L. King Winston L. King was ninety-three when he died on February 15, 2000, at his home in Madison, Wisconsin. Diagnosed with cancer over a year ago, he continued many of his usual activities--reading widely, maintaining a voluminous correspondence, visiting with friends, and walking daily. Winston was one of those remarkable scholar-teachers of an older generation who (...) never ceased to develop new intellectual and research interests. With degrees from Asbury College (A.B., 1929), Andover Newton Theological Seminary (1936), and Harvard (S.T.M., 1938; Ph.D., 1940), his career included pastorates in New England (1930-1943, 1945-1949), Dean of the Chapel and professor of Grinnell College (1949-1963), professor of the history of religions atVanderbilt University (1964-1973), and after his retirement fromVanderbilt, an appointment as professor of philosophy at Colorado State University.Winston's two-year appointment with the Ford Foundation as the advisor to the International Institute for Buddhistic Studies in Rangoon (Yangon), Burma (Myanmar), from 1958 to 1960 proved to be a major turning point in his life and established his reputation as a significant interpreter of Theravada Buddhism in Southeast [End Page vi] Asia. Three important monographs resulted from Winston's stay in Burma: Buddhism and Christianity: Some Bridges of Understanding (1963), In the Hope of Nibbana: An Essay on Theravada Buddhist Ethics(1964), andAThousand Lives Away(1964). The last volume was the most widely regarded of the three, but each was at the forefront of later developments in the fields of Buddhist-Christian studies, Buddhist ethics, and modern studies in Southeast Buddhism.Winston was already well grounded in a broad comparative study of religion, as demonstrated by his Introduction to Religion(Harper,1954), before his sojourn in Burma. In the first chapter of that textbook, he set forth an understanding of religion as "unity-in-diversity and diversity-in-unity" that informed his sensibilities as a historian of religions--especially Buddhism--throughout his life. He saw being a person of faith as an advantage rather than a disadvantage in the study of religion, anticipating his subsequent work in Buddhist-Christian studies.Winston believed that the adherent of a particular faith is better able "to penetrate to the centrally important features of another religion" that might be opaque to the "nonreligionist." His analogical observation, "Being in love he will know how to understand something of another's being in the same situation" grew out of the deep mutual devotion between Winston and Jocelyn, his beloved wife of more than sixty-six years.Winston's special interest in Japanese Buddhism began to take shape in the latter part of his career with a Fulbright Lecturership in Kyoto in 1965-1966. Subsequently, he was to return to Japan to continue his study of Buddhism and Japanese language at sixty years of age. Several articles and two major monographs followed: Death Was His Koan: The Samurai-Zen of Suzuki Shosan(1986) and Zen and the Way of the Sword (1993).Throughout his career, Winston maintained a strong interest in the practice of faith, giving both personal and scholarly attention to Buddhist meditation in particular. While he was in Burma, he spent ten days at the International Meditation Center founded by U Ba Khin. An account of his experience appeared in the Journal of Religion (1961). In Buddhism and Christianity, he compared Christian prayer and Buddhist meditation; later he was to compare Theravada and Zen meditational methods and goals (History of Religions, 1970) and explore the yogic methodological background to Buddhist insight meditation (Theravada Meditation: The Buddhist Transformation ofYoga, 1980).Winston's empathetic approach to religious understanding, his scholarly breadth and productivity, and his humane, personal integrity set a standard to be emulated by those who follow him. We celebrate his life and his scholarship.Donald K. Swearer Swarthmore College... (shrink)

An unprecedented multi-volume reference work on philosophy of religion, providing authoritative coverage of all significant concepts, figures, and movements Unmatched in scope and depth, The Encyclopedia of Philosophy of Religion provides readers with a well-balanced understanding of philosophical thought about the nature of Buddhism, Christianity, Hinduism, Islam, Judaism, and other religious traditions around the globe. Spanning across four comprehensive volumes, this groundbreaking resource contains hundreds of specially commissioned entries covering the key themes, thinkers, works, and ideas in the field. Organized (...) alphabetically, the Encyclopedia addresses an unmatched range of both historical and contemporary topics which reflect a diversity of theoretical and cultural perspectives. The entries encompass an extraordinary range of topics, from Aquinas and Kierkegaard, to teleological and ontological arguments, to cognitive science and psychology of religion, and many more. Each peer-reviewed entry is written by an acknowledged expert on the topic and includes short bibliographies, suggestions for further reading, and extensive cross-references. Accessible to scholars and non-specialist readers alike, this invaluable reference work: Provides balanced coverage of Abrahamic religions as well as different traditions from Asia, Africa, and other geographic regions Presents more than 450 entries which have been carefully reviewed by an editorial advisory board of world-renowned scholars Explores topics in various historical contexts, such as Jewish and Islamic contributions to medieval philosophy Discusses recent developments and new approaches to the study of philosophy of religion Examines significant theories and concepts including free will, atonement, moral argument, natural law, process theology, evolutionary theory, and theism Offers a fully cross-referenced and searchable online edition The first work of its kind, The Encyclopedia of Philosophy of Religion is an indispensable resource for scholars and advanced students in philosophy, theology, religious studies, and relevant areas of humanities and sciences at both secular universities and theological colleges and seminaries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. Rudnick, (...) Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist Women and Interfaith Work in the United StatesKate DuganWomen from a wide array of backgrounds and interest areas continue to shape the face of Buddhism in the United States—from women who encountered Buddhism during the women's movement in the 1960s to ordained women founding temples for large immigrant populations; from women carving out a space for Buddhism in colleges and universities to Buddhist women engaged in interfaith dialogue (...) and working in interreligious settings. As Buddhist scholar Rita Gross notes, the experiences of women in Buddhism in the United States are wide and varied.1Increasingly, whether they are ordained Buddhist nuns or are Buddhist activists, women in the United States are engaging with questions of interfaith conversations within this multireligious nation. Around the country, Buddhist nuns dialogue with their Catholic counterparts. In local communities, Buddhist women assume leadership roles in interfaith groups. Behind prison walls, women offer Buddhist meditation instruction. Some women introduce tenets of Buddhism to their communities, while others promote justice with people from various faith traditions. On college campuses, Buddhist women work as chaplains and women Buddhologists integrate Buddhism and interfaith dialogue into their academic interests. This article aims to explore several snapshots of Buddhist women engaged in interfaith dialogue and working as Buddhists in interreligious settings; it is not intended to provide all-inclusive coverage of the many and diverse women in Buddhism in the United States engaged with an increasingly religiously diverse country.2Historical Glance: Buddhist Women and Interfaith Dialogue in the United StatesRita Gross suggests that women in the United States began practicing Buddhism in the 1960s and 1970s because "the basic teachings [of Buddhism] were gender-free and gender-neutral, and many found the practice of meditation... intensely liberating."3 Yet, the history of Buddhism is dominated by patriarchal structures and male-centered liturgical and ordination practices. As Buddhism [End Page 31] grew American roots, women found that "deeper explorations into the traditional texts revealed misogynistic passages as well as a strong overall tendency to favor men over women in matters of study and practice."4 No longer certain that Buddhism was any less fettered by patriarchy than other traditions, uneasiness bubbled within the experiences of Buddhist women.In the early 1980s, Cambridge Buddhist Association member Suzie Bowman noted the similarities among women's experiences of American Buddhism—including struggles of motherhood in a tradition that emphasizes the quiet of meditation halls and an alarming number of stories about abusive male teachers. In 1983, Bowman and the Providence Zen Center hosted a conference called "The Feminine in Buddhism"; seventy women attended. A two-day conference, with 120 participants, followed in 1984. In 1985, they hosted a three-day gathering.5These inspired budding Buddhist Sandy Boucher to take to the road to understand Buddhism in women's lives. She interviewed more than one hundred Buddhist women in their homes, workplaces, sangha. In Turning the Wheel: American Women Creating the New Buddhism, Boucher paints portraits of women in Buddhism in the United States in the mid 1980s—immigrant women from Asia who transplanted their Buddhism, white women who discovered Buddhism in tandem with feminism, women of color who encountered a white-dominated Buddhism. In these women's experiences, she suggests, is American Buddhism with "the possibility for the creation of a religion fully inclusive of women's realities."6Against this background, Rita Gross was blazing a trail for Buddhist women in interfaith dialogue. In 1980, an eager Gross attended the first International Buddhist-Christian Dialogue conference. She presented ideas that, twenty years later she says, encompassed "everything to which I have devoted my scholarly attention:... feminism, non-Christian religions, accurate information about world religions, Buddhism, Buddhism and feminism, interreligious interchange, even theology of religion."7 After this first splash, Rita Gross attended the 1984 International Buddhist-Christian Theological Encounter—the only woman in attendance.8 The organizers were eager to have more women participate; so was Gross. After that conference, she made her further involvement contingent upon more women's involvement. Because of this insistence, members did, and continue to, work toward equal gender representation.9 In 1992, Gross explained, from a personal perspective, the potential... (shrink)

The COVID-19 pandemic has caused tremendous loss starting from early this year. This article aims to investigate the change of anxiety severity and prevalence among non-graduating undergraduate students in the new semester of online learning during COVID-19 in China and also to evaluate a machine learning model based on the XGBoost model. A total of 1172 non-graduating undergraduate students aged between 18 and 22 from 34 provincial-level administrative units and 260 cities in China were enrolled onto this study and asked (...) to fill in a sociodemographic questionnaire and the Self-Rating Anxiety Scale twice, respectively, during February 15 to 17, 2020, before the new semester started, and March 15 to 17, 2020, 1 month after the new semester based on online learning had started. SPSS 22.0 was used to conduct t-test and single factor analysis. XGBoost models were implemented to predict the anxiety level of students 1 month after the start of the new semester. There were 184 and 221 students who met the cut-off of 50 and were screened as positive for anxiety, respectively, in the two investigations. The mean SAS scores in the second test was significantly higher than those in the first test. Significant differences were also found among all males, females, and students majoring in arts and sciences between the two studies. The results also showed students from Hubei province, where most cases of COVID-19 were confirmed, had a higher percentage of participants meeting the cut-off of being anxious. This article applied machine learning to establish XGBoost models to successfully predict the anxiety level and changes of anxiety levels 4 weeks later based on the SAS scores of the students in the first test. It was concluded that, during COVID-19, Chinese non-graduating undergraduate students showed higher anxiety in the new semester based on online learning than before the new semester started. More students from Hubei province had a different level of anxiety than other provinces. Families, universities, and society as a whole should pay attention to the psychological health of non-graduating undergraduate students and take measures accordingly. It also confirmed that the XGBoost model had better prediction accuracy compared to the traditional multiple stepwise regression model on the anxiety status of university students. (shrink)

The contemporary creation–evolution debate has become so polarized (over the issue of either Genesis or evolutionary science) as to obscure the more nuanced questions that have arisen in the historical and theological reception of Darwinism. Edinburgh's New College has been the academic home to some prominent scientists and theologians who have grappled with these questions since the early days of evolutionary science in the first half of the nineteenth century. Most obviously, this activity was focused on the decision to (...) create a Chair in Natural Science in 1845, which would be occupied by a recognized scientist. The Chair became “extinct” in the 1930s, but in between times, its holders made important theological assessments of evolution along the way. This article outlines the contributions made by the individuals who occupied this Chair, as well as more recent figures in the evolution of science and theology at New College. (shrink)

ABSTRACT Starting from a comparative, textual investigation, the present research proposes a transcultural analysis of the early interaction between Confucianism and Buddhism in China, Korea, and Japan, and of their historical movement from tension/disconnection to mutual acceptance and reciprocal influence.

Ruyu HungNational Chiayi University, TaiwanThis is a collective writing experiment of PESA members, orchestrating the Philosophy of Education in a New Key regarding East Asia. In 2016 the pioneerin...

This article analyzes the institutional patterns of eight young democracies in Asia. The analysis originates from Lijphart's majoritarian-consensus framework. It illustrates that neither Lijphart's two-dimensional democracy pattern, nor an alternative pattern exists in Asia. Instead, the review of possible causes for the lack of conformity between Lijphart's patterns of democracy and the reality of the situation in Asia support the criticism in existing research literature regarding some of Lijphart's main assumptions and major conclusions. Furthermore, Asian realities provide (...) only partial support for Lijphart's advice that the consensus option is the more attractive option for countries that designed their first democratic constitutions. (shrink)

After U.S. welfare was reformed in 1996, many states reduced their support of postsecondary education and instead emphasized work-first programs. This study uses in-depth interviews and participant observation to examine how case managers implement work-first policies when dealing with students desiring a college education. Case managers are expected to reconcile the goals of their clients with those of the Temporary Assistance for Needy Families program, while negotiating cultural definitions of “work” that frequently serve to reproduce gender, race, and class (...) inequalities. In this context, overburdened case managers, many of whom support proffering educational solutions, nonetheless find themselves promoting work over education. As a result, many economically poor women are dissuaded from pursuing postsecondary degrees that have the potential of increasing their chances of achieving financial self-sufficiency. (shrink)

St. Augustine's short treatise Instructing Beginners in Faith (De Catechizandis Rudibus) is one of his less well known works, but it provides some fascinating insights on pedagogy that are applicable to college teaching. For Augustine, education is best understood as a relationship of love, where teacher and learner function in a reciprocal system. If the teacher is enthusiastic, the students respond, drawing even more energy from the teacher. If the teacher is dull, or if the students are unresponsive, the (...) learning environment spirals downward. Augustine's relational analysis allows him to diagnose and prescribe cures for some of the problems contemporary college and university teachers often encounter in their classrooms. (shrink)

This review-article of Martha Roth's Law Collections focuses on selected sections in the Laws of Ur-Namma, Eshnunna, Hammurabi, Lipit-Ishtar, and the Neo-Babylonian Laws. It discusses potentially misleading divisions of sections and problems of rendering the term awīlum (lú). It also asserts that students of law will benefit from Roth's translations for generations.

Embodied Memories, Embedded Healing foregrounds the East Asian cultural beliefs and practices that shape the environmental consciousness of the twenty-first century. In highlighting such influences, this anthology also foregrounds the closely related new and exciting directions in ecocriticism.

Objectives for ethics education in business school courses generally appear to be based on custom, intuition, and judgment rather than on a more unified theoretical/empirical base. These objectives may be more clearly implemented and their effects studied more rigorously if they could be rooted in the components of ethical decision-making models shown to be influential in ethical decision making. This paper shows how several widely used ethics education objectives can be placed in the context of current models of ethical decision (...) making. (shrink)

Sufism in Central Asia: New Perspectives on Sufi Traditions, 15th–21st Centuries Edited by DeWeeseDevin and GrossJo-Ann, xviii + 340 pp. Price HB $126.00. EAN 978–9004367876.