This work illustrates China’s values and how they are practiced. After introducing readers to the theories, systematical structure, historical status, and influence of traditional Chinese values, it points out major developmental trends in connection with modernization. Further, it explores the significance of the contemporary reconstruction of Chinese values and argues that these values can be divided into three layers: values-based goals of national development, Chinese values concepts, and norms of values in a civil society. On this basis, it subsequently (...) interprets the core socialist values “Prosperity, Democracy, Civility and Harmony,” the value concepts “Freedom, Equality, Justice and Rule of Law” and values-based norms “Patriotism, Dedication, Integrity and Friendship.”. (shrink)

사람은 누구나 행복한 삶을 꿈꾼다. 그러나 기본적인 생계를 유지할 수 없고 생명조차 지킬 수 없는 현실이라면 어떻게 행복하게 살 수 있을까? 담초(譚峭)가 인간의 생명에 주목하는 이유가 바로 여기에 있다. 당(唐)나라 말기는 전쟁이 끊이지 않고 착취가 심해 사람들이 기본적인 생계조차 유지하기 힘들었다. 이러한 시대를 살았던 담초는 당시 사회를 비판하고 어떻게 하면 모든 사람이 행복하게 살 수 있는가의 문제를 고민했다. 특히 그가 가장 심혈을 기울인 부분은 생명의 관점에서 인간사회의 내재적 모순을 탐구하고 나아가 모두가 어울려 살 수 있는 화합사회를 건설하는 것이었다. 대체적으로 보면 (...) 담초의 생명사상은 다음과 같은 몇 가지 방면에서 특징이 나타난다. 첫째, 생명은 단순히 사람의 육체생명이 아니라 우주 만물의 가장 높은 가치인 ‘도(道)’와 동등한 의미를 지닌다. 둘째, 생명은 삶의 원천일 뿐만 아니라 인간 사회가 변화, 발전하는 내재적 근거이다. 셋째, 생명을 지키는 것은 단지 삶을 보장하는 의미만 있는 것이 아니라 사회혼란을 바로잡을 수 있는 본질적인 방법이다. 담초는 이와 같은 생명의 관점에서 인간사회의 모순을 탐구하고, 먹을거리의 현실적 가치, 절약과 나눔의 도덕적, 윤리적 가치를 중시했으며, 이 세 가지가 화합사회를 이룩하기 위한 조건이라고 강조했다. 이처럼 생명의 관점에서 인간사회를 이해하는 것은 담초사상의 매우 독특한 특징이라 할 수 있다. (shrink)

This book explores and details the actuality of Hegel’s social and political philosophy--its relevance, topicality, and contemporary validity. It asserts--against the assumptions of those in a wide range of traditions--that Hegel’s thought not only remains relevant to debates in current social and political theory, but is capable of productively enhancing and enriching those debates. The book is divided into three main sections. Part 1 considers the actuality of Hegel’s social and political thought in the context of a constructed dialogues (...) with later social and political theorists, including Marx, Adorno, Habermas, and Rawls. Part 2 explores Hegel’s internal criticism of Enlightenment rationality as well as the unique manner in which his thought reaffirms both the classical tradition of politics and the Christian conception of freedom in order to deepen and further develop our understanding of modernity and modern secularity. Part 3 considers Hegel’s contribution to current theorizing about globalization. (shrink)

This study delves into the philosophical dimensions of the art market in the digital age, examining how historical identity intertwines with contemporary value. Using qualitative methods, including semi-structured interviews and case study analysis, the research investigates the strategic invocation of historical identity by artists to enhance the cultural and monetary worth of their digital creations. Findings reveal that established reputations in the traditional art world and the recontextualization of cultural artifacts—such as iconic historical events or artistic movements—significantly influence (...) the perceived value of digital artworks. For instance, algorithmic art and daily creation processes evoke deeper narratives that resonate with historical art traditions. The study also highlights the role of blockchain technology and NFTs in ensuring authenticity, fostering trust, and redefining ownership models. Scarcity, through limited editions or unique variations, further amplifies the perceived value of digital art. Artists like Beeple leverage their pre-digital careers and innovative techniques to command substantial market attention, while works such as Grimes’s "The Persistence of Chaos" illustrate the influence of celebrity on value creation. The research underscores the philosophical and cultural significance of digital art, exploring how historical identity and technological innovation converge to shape contemporary artistic value systems within a globalized digital marketplace. (shrink)

The crisis of contemporary art is a paradigmatic example of the crisis of spiritual values in today's world. The main cause of this crisis, it is argued, lies in the spirit of modern sciences. These do not find their object as a ready given, but rather determine it themselves, from their own standpoint, and thus basically produce it. Due to enormous technological development, modern civilization has turned the whole world into the Eleatic One. In materializing the uniform spirit of (...) technology in our world the role of the new audio-visual media: cinema, radio, television, video and the internet, has been crucial. Technology has become a powerful instrument of modern power: it has enabled a concentration of power in the hands of technical, cultural and political administration, as well as automatically expanding mass production and consumption, and finally subordination of people to methodic education, control and manipulation. These are main features of the spirit of the contemporary technical civilization where technology is not understood as something technical but rather as a mode of existence, connected with science and industry. By changing the way in which human life is lived, and the way in which human community is ordered, the purpose and perception of the work of art has also changed. Beauty is not taken to be a result of subjective experience and something belonging to the object as such. The sphere of the aesthetic has become the ground for manifesting relativism and subjectivism in various forms. With the development of knowledge and human power, the contemporary world has begun to sink into nihilism, losing a sense for anything bearing the stamp of individuality. In such a world, everything, including the sphere of spiritual values, is reduced merely to what is useful and efficient.. Kriza savremene umetnosti predstavlja paradigmatican primer krize duhovnih vrednosti u savremenom svetu. Glavni uzrok te krize autor vidi u duhu modernih nauka za koje je karakteristicno da svoj predmet ne nalaze kao gotovu datost, vec ga same odredjuju sa svog stanovista i tako ga iz osnova proizvode. Zahvaljujuci ogromnom razvitku tehnike moderna civilizacija je ceo svet pretvorila u elejsko jedno. Kljucnu ulogu u realizaciji uniformnog duha tehnike u nasoj savremenosti imali su novi audio vizuelni mediji: film, radio, televizija, video i Internet. Tehnika je postala mocan instrument moderne vlasti: ona je omogucila koncentraciju moci u rukama tehnicke, kulturne i politicke uprave, masovnu proizvodnju i potrosnju koje se automatski sire, podcinjavanje ljudi metodskom skolovanju, kontroli i manipulaciji. To su najvaznija obelezja duha savremene tehnicke civilizacije u kojoj se tehnika ne shvata kao nesto tehnicko vec kao jedan nacin egzistencije povezan s naukom i industrijom. Promenom nacina vodjenja ljudskog zivota, nacina uredjenja ljudske zajednice, promenjena je svrha i percepcija umetnickog dela. Lepota se shvata kao plod subjektivnog dozivljaja i ne pripada predmetu kao takvom. Sfera estetskog postala je najsire podrucje za razlicite vrste ispoljavanja relativizma i subjektivizma. Razvojem saznanja i ljudske moci, savremeni svet poceo je da tone u no? nihilizma i da gubi smisao za sve sto ima pecat individualnosti. U takvom svetu sve se, pa i sfera duhovnih vrednosti, svodi samo na ono sto je korisno i delotvorno. (shrink)

Rousseau -- Karl Marx -- Dostoevsky -- Friedrich Nietzsche -- Henry Adams -- Emmanuel Mounier -- Albert Camus and Jean-Paul Sartre.