The article examines the yogic problematic, which has not yet become the subject of separate historical-philosophical research. All cases of using in the second part of the Bhagavata Purana words with the base yoga, other related terms and contexts are analyzed. It was found that the defining and dominant version of yoga in the text is its theistic version (bhakti-yoga), which is obviously a modification of the teachings of such philosophical schools as Vedānta, Sāṁkhya, and Yoga. In those cases in (...) which it may be about yoga other than bhakti, polemical motifs appear in the work. Yogins are depicted as able to establish the necessary communication with other, non-human worlds, realizing at the same time the maximum possible for a person, the ultimate (i.e. soteriological) ideal. The Bhāgavata-purāṇa, reports not only about yoga and yogins in earthly conditions, but also about yogic practice in supermundane realities. Yoga, according to the Bhāgavata-purāṇa, appears not as a human creation, but as an eternal cosmic archetype. (shrink)

The article deals with the problem of the cyclical nature of socio-historical development. Cyclicity is positioned as a universal feature of social development, making it possible to use the “lessons of history” in forecasting the future. Particular attention is paid to analyzing the causes of chronic disruptions in Russia’s modernization. The specificity of the Russian history cyclical nature is seen in the action of the institutional matrix, which unites authoritarianism and the suppression of private property into a monolithic whole.

We present a novel treatment of set theory in a four-valued paraconsistent and paracomplete logic, i.e., a logic in which propositions can be both true and false, and neither true nor false. Our approach is a significant departure from previous research in paraconsistent set theory, which has almost exclusively been motivated by a desire to avoid Russell’s paradox and fulfil naive comprehension. Instead, we prioritise setting up a system with a clear ontology of non-classical sets, which can be used to (...) reason informally about incomplete and inconsistent phenomena, and is sufficiently similar to ${\mathrm {ZFC}}$ to enable the development of interesting mathematics.We propose an axiomatic system ${\mathrm {BZFC}}$, obtained by analysing the ${\mathrm {ZFC}}$ -axioms and translating them to a four-valued setting in a careful manner, avoiding many of the obstacles encountered by other attempted formalizations. We introduce the anti-classicality axiom postulating the existence of non-classical sets, and prove a surprising results stating that the existence of a single non-classical set is sufficient to produce any other type of non-classical set.Our theory is naturally bi-interpretable with ${\mathrm {ZFC}}$, and provides a philosophically satisfying view in which non-classical sets can be seen as a natural extension of classical ones, in a similar way to the non-well-founded sets of Peter Aczel [1].Finally, we provide an interesting application concerning Tarski semantics, showing that the classical definition of the satisfaction relation yields a logic precisely reflecting the non-classicality in the meta-theory. (shrink)

The article presents the results of the analysis of international legal regulation of the protection of freedom of speech, the right to freedom of expression within the UN and the Council of Europe. A comparative analysis of the definition of the right to express views and beliefs in various international legal acts was made. The case law of the European Court of Human Rights in cases related to the exercise of the right to express one's views and beliefs on the (...) Internet was considered. The analysis of the legislation of foreign countries regulating the right to express views and beliefs online was carried out. The materials of the article are of practical value for scientists and practitioners dealing with the issues of legal regulation of freedom of speech, the right to express views and beliefs, for forecasting and planning scientific research, improving legislation, for higher education teachers in educational activities, as well as for all interested persons. (shrink)

I found a manin a roomsprawl awkwardat a dying angletickingat his bed’s endat his life’s endpast the end of his witsand his wife’sin a roomround the end of their lives.He trembled his vows againheld his cachectic bellepast her life’s endtheir last toast the mercy kill.I found himticking slowlyshe colddeliveredwaiting on his life.His survivalobliging inquiryof motiveof methodI hurriedhim off to hergentlest of homicides.Two mounds in a room, coolingpast fear, post suicide.

In lieu of an abstract, here is a brief excerpt of the content:God, the Absolute Wise Man, and the Study of ReligionClemens CavallinThe Absolute Wise ManIn the beginning of the Summa contra gentiles [SCG], Thomas Aquinas remarks that, according to the Philosopher (that is, Aristotle), the wise man orders "things rightly and governs them well."1 To do this, the wise man needs to pay attention to the proper goal of his activity, that is, the good toward which he is (...) to order things. This means that there can be wise politicians, carpenters, and philologists; but Aquinas has primarily in mind "the absolute wise man" (simpliciter sapiens), who queries both the origin of the universe and its end: God.Moreover, not only does the absolute wise man contemplate the nature of God, the ultimate source and truth of the universe, but as even the highest theoretical wisdom (in the Aristotelean sense of sophia) has a practical, ordering dimension, it is also proper for such a person to teach truth and oppose falsehood—in other words, to be a teacher.2Toward the end of the first chapter of SCG, "The Office of the Wise [End Page 1207] Man," Aquinas returns to his introductory quote from Proverbs 8:7: "My mouth shall meditate truth, and my lips shall hate impiety." Aquinas interprets impiety (impietas) as "falsehood against the divine truth," and its opposite, piety (pietas), he writes, is another word for religion.3 The absolute wise person is, therefore, in the business of ordering religion toward its proper goal, God as the origin and end of the universe. As a result, besides the mistaken views of heretics, the Christian wise man, according to Aquinas, has to oppose the errors of Jews, gentiles, and Muslims, that is, all non-Christian religions. In refuting the latter two, he has to use natural reason, as they accept neither the Old nor the New Testament.4 And this philosophical task is the fundamental errand of SCG.Moreover, the quest for and ordering of knowledge in relation to ultimate wisdom brings with it a joyous union of "man to God in friendship," as God, the creator, made everything in wisdom, as ordered to himself, the Supreme Being and Truth.5 To pursue wisdom thus divinizes man.However, my goal in this article is not primarily to deepen our understanding of the Thomist spirituality of higher wisdom, but to probe the possibility of a Catholic "religious studies" endeavor inspired by Aquinas's approach in SCG I. My main question is, therefore, whether the office of the wise man is compatible with (or at least complementary to) the idea and practice of religious studies. Or if a Catholic approach to religious studies must do without absolute wisdom and settle for a lower-level goal such as ordering the relations between the diverse religious traditions of global society with the goal of harmonious coexistence? In that case, the spirituality of the scholar turns from divinization to humanization, but in what way would such studies be Catholic?A Catholic "religious studies" is here understood as different from theology of religions, and more generally from dogmatic theology.6 Theology of religions is concerned with questions such as the possible salvific role of non-Christian religions, with how to understand the principle of extra ecclesiam nulla salus ("no salvation outside the Church") and [End Page 1208] the trichotomy of exclusivism, inclusivism, and pluralism.7 The main concern of religious studies is not such evaluations, but rather the details of the history of religions and the contemporary diversity and changes of religion and spirituality. The theoretical thrust of religious studies aims at understanding the natural inclination for religion and its manifold manifestations (beliefs, rituals, and myths). It is also distinct from natural theology (for example as found in SCG), as the latter deals with the possibility and scope of rational knowledge of the divine.Moreover, religious studies as a field differs from that of Catholic studies, which has Catholicism itself as the object of study and which combines perspectives from religious studies and theology, often with the aim of cultivating the Catholic identity of a college or university.8Moreover, the interreligious-dialogue active component of interre-ligious studies is more limited... (shrink)

Can new technology enhance purpose-driven, democratic dialogue in groups, governments, and societies? Online Deliberation: Design, Research, and Practice is the first book that attempts to sample the full range of work on online deliberation, forging new connections between academic research, technology designers, and practitioners. Since some of the most exciting innovations have occurred outside of traditional institutions, and those involved have often worked in relative isolation from each other, work in this growing field has often failed to reflect the full (...) set of perspectives on online deliberation. This volume is aimed at those working at the crossroads of information/communication technology and social science, and documents early findings in, and perspectives on, this new field by many of its pioneers. -/- CONTENTS: -/- Introduction: The Blossoming Field of Online Deliberation (Todd Davies, pp. 1-19) -/- Part I - Prospects for Online Civic Engagement -/- Chapter 1: Virtual Public Consultation: Prospects for Internet Deliberative Democracy (James S. Fishkin, pp. 23-35) -/- Chapter 2: Citizens Deliberating Online: Theory and Some Evidence (Vincent Price, pp. 37-58) -/- Chapter 3: Can Online Deliberation Improve Politics? Scientific Foundations for Success (Arthur Lupia, pp. 59-69) -/- Chapter 4: Deliberative Democracy, Online Discussion, and Project PICOLA (Public Informed Citizen Online Assembly) (Robert Cavalier with Miso Kim and Zachary Sam Zaiss, pp. 71-79) -/- Part II - Online Dialogue in the Wild -/- Chapter 5: Friends, Foes, and Fringe: Norms and Structure in Political Discussion Networks (John Kelly, Danyel Fisher, and Marc Smith, pp. 83-93) -/- Chapter 6: Searching the Net for Differences of Opinion (Warren Sack, John Kelly, and Michael Dale, pp. 95-104) -/- Chapter 7: Happy Accidents: Deliberation and Online Exposure to Opposing Views (Azi Lev-On and Bernard Manin, pp. 105-122) -/- Chapter 8: Rethinking Local Conversations on the Web (Sameer Ahuja, Manuel Pérez-Quiñones, and Andrea Kavanaugh, pp. 123-129) -/- Part III - Online Public Consultation -/- Chapter 9: Deliberation in E-Rulemaking? The Problem of Mass Participation (David Schlosberg, Steve Zavestoski, and Stuart Shulman, pp. 133-148) -/- Chapter 10: Turning GOLD into EPG: Lessons from Low-Tech Democratic Experimentalism for Electronic Rulemaking and Other Ventures in Cyberdemocracy (Peter M. Shane, pp. 149-162) -/- Chapter 11: Baudrillard and the Virtual Cow: Simulation Games and Citizen Participation (Hélène Michel and Dominique Kreziak, pp. 163-166) -/- Chapter 12: Using Web-Based Group Support Systems to Enhance Procedural Fairness in Administrative Decision Making in South Africa (Hossana Twinomurinzi and Jackie Phahlamohlaka, pp. 167-169) -/- Chapter 13: Citizen Participation Is Critical: An Example from Sweden (Tomas Ohlin, pp. 171-173) -/- Part IV - Online Deliberation in Organizations -/- Chapter 14: Online Deliberation in the Government of Canada: Organizing the Back Office (Elisabeth Richard, pp. 177-191) -/- Chapter 15: Political Action and Organization Building: An Internet-Based Engagement Model (Mark Cooper, pp. 193-202) -/- Chapter 16: Wiki Collaboration Within Political Parties: Benefits and Challenges (Kate Raynes-Goldie and David Fono, pp. 203-205) -/- Chapter 17: Debian’s Democracy (Gunnar Ristroph, pp. 207-211) -/- Chapter 18: Software Support for Face-to-Face Parliamentary Procedure (Dana Dahlstrom and Bayle Shanks, pp. 213-220) -/- Part V - Online Facilitation -/- Chapter 19: Deliberation on the Net: Lessons from a Field Experiment (June Woong Rhee and Eun-mee Kim, pp. 223-232) -/- Chapter 20: The Role of the Moderator: Problems and Possibilities for Government-Run Online Discussion Forums (Scott Wright, pp. 233-242) -/- Chapter 21: Silencing the Clatter: Removing Anonymity from a Corporate Online Community (Gilly Leshed, pp. 243-251) -/- Chapter 22: Facilitation and Inclusive Deliberation (Matthias Trénel, pp. 253-257) -/- Chapter 23: Rethinking the ‘Informed’ Participant: Precautions and Recommendations for the Design of Online Deliberation (Kevin S. Ramsey and Matthew W. Wilson, pp. 259-267) -/- Chapter 24: PerlNomic: Rule Making and Enforcement in Digital Shared Spaces (Mark E. Phair and Adam Bliss, pp. 269-271) -/- Part VI - Design of Deliberation Tools -/- Chapter 25: An Online Environment for Democratic Deliberation: Motivations, Principles, and Design (Todd Davies, Brendan O’Connor, Alex Cochran, Jonathan J. Effrat, Andrew Parker, Benjamin Newman, and Aaron Tam, pp. 275-292) -/- Chapter 26: Online Civic Deliberation with E-Liberate (Douglas Schuler, pp. 293-302) -/- Chapter 27: Parliament: A Module for Parliamentary Procedure Software (Bayle Shanks and Dana Dahlstrom, pp. 303-307) -/- Chapter 28: Decision Structure: A New Approach to Three Problems in Deliberation (Raymond J. Pingree, pp. 309-316) -/- Chapter 29: Design Requirements of Argument Mapping Software for Teaching Deliberation (Matthew W. Easterday, Jordan S. Kanarek, and Maralee Harrell, pp. 317-323) -/- Chapter 30: Email-Embedded Voting with eVote/Clerk (Marilyn Davis, pp. 325-327) -/- Epilogue: Understanding Diversity in the Field of Online Deliberation (Seeta Peña Gangadharan, pp. 329-358). -/- For individual chapter downloads, go to odbook.stanford.edu. (shrink)

Should democracts value the freedom to choose? Do people value facing distinct choices when they make collective decisions? ‘Autonomy’ – the ability to participate in the making of collective decisions – is a paltry notion of freedom. True, democrats must be prepared that their preferences may not be realized as the outcome of the collective choice. Yet democracy is impoverished when many people cannot even vote for what they most want. ‘The point is not to be free, but to act (...) freely.’ Rosa Luxemburg Footnotes I am grateful to Jess Benhabib and Bernard Manin for several heated discussions and to Joanne Fox-Przeworski, Dimitri Landa, Avishai Margalit, and Ignacio Sanchez-Cuenca for comments. Special thanks are due to the editor of this journal, Geoffrey Brennan, for pushing me further than I was prepared to go. (shrink)

The novel Doctor Zhivago has not received the attention it has deserved lately—even much less for its philosophical ideas—so in this essay I want to bring attention to Boris Pasternak's notion of the nature of consciousness, which I find quite interesting. Yurii Zhivago, one of the principal characters in Doctor Zhivago, says the following about the experience of death: Will you [Anna Ivanovona] feel pain? Do the tissues feel their disintegration? In other words, what will happen to your consciousness? (...) But what is consciousness? Let's see. A conscious attempt to fall asleep is sure to produce insomnia, to try to... (shrink)

Political Representation: A Historical and Conceptual investigation into Its Polysemy The aim of this study is to value the complexity of theoretical formulations that different traditions and authors have provided on the problem of political representation. This is achieved by relying on a text that has pioneered this kind of investigation: Hasso Hofmann s Repräsentation: Studien zur Wort- und Begriffsgeschichte von der Antike bis ins 19. Jahrhundert. Hofmann s book, originally published in German in 1974, has not received due attention (...) in the contemporary debate on representation and is scarcely known in the non-German academic environment. However, its unique methodological and conceptual outlook on representation has much to contribute to the current debate on this topic. Hofmann s main objective is to draw a history and theory of representation that values the polysemy of the Latin word repraesentatio from Antiquity until the 19th century. To achieve this goal, Hofmann analyses the diverse meanings that have been attached to the word representation throughout its history, from its inception in the Latin world onwards. To prove the relevance of this approach for the contemporary debate, I apply Hofmann s semantic-conceptual map of representation to the study of political representation in such diverse authors as Marsilius of Padua, Carl Schmitt, Thomas Hobbes, Ernst Kantorowicz as well as contemporary authors such as Bernard Manin, Nadia Urbinati, Frank Ankersmit, John Dryzek and others. In so doing, I show that the answer to the question: what makes representation a political notion? is far from univocal. Moreover, I argue that Hofmann s interpretive lens provides an alternative approach to what is still considered the classical study of political representation in the Anglophone world: Hanna Pitkin s The Concept of Representation. By critically comparing Pitkin and Hofmann s approaches to the problem of political representation, my aim is to demonstrate that Pitkin s normative perspective should be revised. Pitkin argues, first, that it is possible to pinpoint a general meaning of the concept of representation as making present again and, second, that there is a general concept of political representation that is identified with substantive acting for and in which all aesthetic meanings of representation are excluded. In contrast to this approach, Hofmann stresses the polysemyc character of representation, and the impossibility of narrowing down a general meaning of the concept. Drawing on Hofmann, one can argue that the semantic richness of political representation is just as broad as that of the word representation itself and that what makes representation political varies from epoch to epoch, from author to author. As a result, the common way to look at political representation nowadays, i.e. as democratic representation, is far from the only one but constitutes, rather, just one of the numerous ways to look at this concept over time. Using Hofmann s perspective for the study of political representation also helps us show that the aesthetic meanings of representation are always and intrinsically bound up with political representation in all the authors who have theorized this concept. In contrast to Pitkin, one could argue that any meaningful concept of political representation must also include the aesthetic and symbolic meanings of representation. Accordingly, it is impossible to think of political representation without accounting for its symbolic dimension as Darstellung. (shrink)

Salafism is one of the most important issues of the last few centuries. There are intense discussions on the issues related to Salafism, its emergence, how it was first used by whom and in what sense. Discussions about Salafism are sometimes experienced in relation to whether this concept corresponds to a mentality or to a sect, and sometimes this phenomenon is brought up in relation to a number of important names that have taken place in the history of Islamic thought. (...) Ibn Taymiyya (d. 728/1328) emerges as the most frequently mentioned name in this context. Therefore, in this article, we have examined how Salafism/Salafiyya concept is used in the works of Ibn Taymiyya who is accepted as the theorist and the most powerful representative of Salafism. We have discussed the issue in a comprehensive manner by including the concept of Salaf, which is one of the most used concepts of Ibn Taymiyya. When we consider Ibn Taymiyya's use of the concepts of Salaf and Salafiyya, the concept of Salaf is seen to be used much more than the concept of Salafiyya. Thus, the concept of Salaf in the thought of Ibn Taymiyya refers to the Islamic society that lived in the early centuries and the conception of religion revealed by this society. The concept of Salafiyya, however, appears to have been used in a way that reflects a mentality and a way of thinking rather than a particular school or sect.Summary: Sects are human made structures that emerged with the institutionalization of differentiations in the conception of religion. The production of systematic theology and fiqh, the formation of its own literature, its dissemination and dissociation from other systems of thought are the most important turning points for the emergence of sects. One of the most important variables that determine the formation process of sects is the mentality of sect. It is known that the sects come into the realm of existence when the mindsets with the implicit reference system become visible. Therefore, there is a mentality on which every sect is based, but not every mentality has come to the point of being a sect. While some mentalities have influenced different sects in different shades, some of them have been confronted with only one sect.In fact, Salafism is one of the ways of thinking which is a mindset and it is a subject of important debates about whether it is a sect. Although the use of salafiyya is seen in the literature in the past, the fact that Salafism felt its existence as a kind of religion or mentality was realized in the 18th and 19th centuries. It is also known that the discussions about the definition of Salafism have started since these periods. From the second half of the 20th century, Salafism began to take a place in the agenda of both the Islamic world and the West. This has naturally led to efforts to define Salafism. Thus, Salafism is subjected to attempts to identify and associate with structures, such as denomination, ideology, religious understanding and mentality. In this direction, it is seen that Salafism is tried to be defined by establishing close link with the structures, such as Ahl al-Sunnah, Ahl-i Hadith, Hanbalism and Wahhabism or by reducing them directly to one of these structures. Thus, Salafism is sometimes backed up to the early stages of Islamic thought and sometimes associated with multilayered structures, such as the Ahl al-Sunnah, which embodies many political-mythic and fiqh structures.In line with the efforts of defining Salafism, it is also seen that many names that have had a say in classical Islamic thought or have been mentioned in modern times have been brought to the agenda. In addition to the names, such as Ahmad ibn Hanbal, Ibn Taymiyya, Ibn Qayyim al-Jawziyya, the names of Emir al-Saneyani, Muhammad ibn Abd al-Wahhab, Muhammad al-Shawkani, Shaykh Abdulaziz ibn Baz and Muhammad Nasir al-din al-Albani are frequently mentioned in this process. It should be noted that there is a special place of Ibn Taymiyya among these names. Ibn Taymiyya took the place of both in history of Islamic thought and Ahl al-Hadith-Hanbalite tradition and made a name for himself in the context of many subjects. It is claimed that Ibn Taymiyya, who was the theorist of the Hanbalite conception of religion, and the missionary of the New Hanbalism, was also the founding figure and the most important representative of Salafism. In modern times, most of those who declare ideas about Salafism place Ibn Taymiyya at the center of Salafism and present him as the founding name of this mentality. However, the question of what kind of relationship between the mentality called Salafism and Ibn Taymiyya's world of thought and religion is not the subject of academic studies. However, the works of Ibn Taymiyya, who is an author of a very velocity, should be analyzed from this point of view and all kinds of words about Ibn Taymiyya-Salafism relationship should be left behind this effort. Our study, which aims to fulfill this gap, was designed to explain topics, such as whether the concept of salafiyya was used in the works of Ibn Taymiyya, whether and how the past was used, and the extent to which the meaning attributed to the salafiyya coincided with the current Salafism. Understanding of the concept of the salafiyya in the works of Ibn Taymiyya depends on the explanation of how the term salaf was derived and used by Ibn Taymiyya. When the works of Ibn Taymiyya are scanned, it is seen that he used the word salaf much more than the word salafiyya. In fact, the word of salafiyya, which Ibn Taymiyya has rarely included, has been placed in some places in a way that refers to the meaning field of the word salaf. When we consider the use of the word salaf in the works of Ibn Taymiyya, we first see the generations who lived in the early historical periods of Islamic thought and the conception of religion which these generations have revealed. Other names that have taken place in the history of Islamic thought have similar opinions about the generation of the predecessors and the religious understanding of this generation. In other words, according to the general opinion of the predecessor, especially the first three centuries came to mind. However, it is seen that Ibn Taymiyya made some attempts to periodize both the generation of the predecessors and to define the understanding of religion of this generation. Nevertheless, Ibn Taymiyya could not provide a clear picture on this issue, and he occasionally contradicted his findings regarding his involvement in the predecessor generation. Nevertheless, he generally adopted generalizations and an attitude to limit the meaning of the predecessor to the first generations. The word salafiyya, which Ibn Taymiyya placed on the meaning of the word salaf, is used less compared to the word salaf and is given in more complete terms. This indicates that the main factor that influenced Ibn Taymiyya's salafi thought was salaf, not salafiyya as a systematic structure. These findings make it necessary to reconsider the claims of Salafism being a sect and it is being represented at the time of Ibn Taymiyya. (shrink)

Abstract.In recent issues of Zygon, numerous reflections have been published commenting on where the field of science‐and‐religion has been, where it presently stands, and where it should move in the future. These reflections touch on the importance of the dialogue and raise questions as to what audience the dialogue addresses and whom it should address. Some scholars see the dialogue as prospering, while others point out that much work needs to be done to make the dialogue more accessible to a (...) larger audience and more successful at tackling the provocative questions before us. Other academics view the questions themselves as needing further consideration and focus before answers to them can even be explored. In this article I provide a general overview of these essays by outlining some general categories of thought that seem to emerge from the contributors. I then present some of my own opinions concerning the future of the science‐religion field and emphasize that the dialogue, in addition to its traditional roles, must further the philosophical framework that can aid humanity in resolving the most pressing global concerns of our time. (shrink)

We show that the variety of n -dimensional weakly higher order cylindric algebras, introduced in Németi [9], [8], is finitely axiomatizable when n > 2. Our result implies that in certain non-well-founded set theories the finitization problem of algebraic logic admits a positive solution; and it shows that this variety is a good candidate for being the cylindric algebra theoretic counterpart of Tarski’s quasi-projective relation algebras.

Human rights and civil rights, Interpretations and construction of Law and ethics, Iran.

The theme "Dostoevsky and Nietzsche" is one of the most important for understanding the meaning of the abrupt changes that took place in European philosophy and culture at the turn of the nineteenth century. This epoch is still a puzzle: it was a flourishing period for the creative powers of European humanity and at the same time the beginning of the tragic "breakdown" of history that gave birth to two world wars and unprecedented calamities, the consequences of which Europe has (...) been unable to overcome, as shown by the uninterrupted decline of traditional culture, which began at the end of World War II and still continues today. In this epoch, as in the eighteenth century, which culminated in the Great French Revolution, philosophy came out of the study onto the street and became a practical force that steadily undermines the existing order of things; in a certain sense it was precisely philosophy that called forth the catastrophic events of the first half of the twentieth century, which had as never before a metaphysical subtext. At the center of the upheaval that engulfed absolutely all forms of European civilization and culminated, at the beginning of the twentieth century, with the rise of nonclassical science, "nonclassical" art, and "nonclassical" philosophy, was the problem of man, his essence, the meaning of his existence, and the problem of man's relations with society, the world, and the Absolute. It is no coincidence that M. Scheler used the term "anthropological turn" to describe the changes that occurred in philosophy in this epoch; what had long been implicit in philosophy and art and in paradoxical fashion had become apparent even in the new scientific theories, was now made clear: man is not a tiny "atom" in boundless and alien being, but the starting point for all suppositions, the primary field of meanings from which any philosophical or scientific "questioning" must depart. (shrink)

A survey of democratic institutions and republics reveals the aristocratic origins of democracy.

In our discussion on the development of political consciousness in the Chinese people in the past one hundred years, we will focus on the upward development made in the course of the reconstruction of the nation. If we simply study the historical facts, the past one hundred years are tragic. But if we study the spirit of the people during this period, we cannot but recognize that the Chinese people have never given up and that they have been constantly struggling (...) upward. In the history of their struggle the Chinese people have gone astray many times; otherwise, the country would not be what she is now. But from mistakes corrections are made, thus eliminating the possibility of repeating the same mistakes. This is what we call the instructional value of history. From this view, the Chinese people are presently undergoing a crisis in which they seem to have nothing to support and nothing to possess. But spiritually and ideologically, the Chinese people possess the most substantial "have," one that no other people or nation of the world has had. This most substantial "have" is the historical experience gained through the continuous upward struggle against failures in the reconstruction of their nation. This historical experience can be valuable only when it has become the self-consciousness of the people and their future generations. This self-consciousness is related mainly to the development of political consciousness in the Chinese people in the past hundred years. (shrink)