Search results for 'Culture Congresses' (try it on Scholar)

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  1. Sophie McGrath (2008). The Adaptation of the Roman Catholic Tradition of Christianity to White Australian Culture: The Australasian Catholic Congresses of 1900, 1904 and 1909. [REVIEW] Australasian Catholic Record, The 85 (1):37.score: 120.0
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  2. József Lukács & Ferenc Tőkei (eds.) (1983). Philosophy and Culture: Studies From Hungary Published on the Occasion of the 17th World Congress of Philosophy. Akadémiai Kiadó.score: 120.0
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  3. Sonu Shamdasani & Michael Münchow (eds.) (1994). Speculations After Freud: Psychoanalysis, Philosophy, and Culture. Routledge.score: 96.0
    Speculations After Freud confronts the dilemmas of contemporary psychoanalysis by bringing together some of the most influential and best known writers on psychoanalysis and culture. These advocates and critics of psychoanalysis, both institutional and theoretical, reveal the powerful role psychoanalytic speculation plays in all areas of culture. Psychoanalysis has played a pivotal role in challenging the modernist notions of rationality and selfhood. It offers an alternative means of examining how identity is engendered, yet its identity has come into (...)
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  4. Venant Cauchy (ed.) (1988). Philosophie Et Culture: Actes Du Xviie Congrès Mondial De Philosophie. Editions Montmorency.score: 90.0
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  5. Kjell S. Johannessen & Tore Nordenstam (eds.) (1996). Wittgenstein and the Philosophy of Culture: Proceedings of the 18th International Wittgenstein Symposium, 13th to 20th August 1995, Kirchberg Am Wechsel (Austria). [REVIEW] Hölder-Pichler-Tempsky.score: 90.0
     
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  6. Michael Krausz & Richard Shusterman (eds.) (1999). Interpretation, Relativism, and the Metaphysics of Culture: Themes in the Philosophy of Joseph Margolis. Humanity Books.score: 90.0
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  7. Ram Chandra Pandeya & Siddheswar Rameshwar Bhatt (eds.) (1976). Knowledge, Culture, and Value: Papers Presented in Plenary Sessions, Panel Discussions, and Sectional Meetings of World Philosophy Conference, Golden Jubilee Session of the Indian Philosophical Congress, December 28, 1975 to January 3, 1976. [REVIEW] Motilal Banarsidass.score: 72.0
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  8. James Donald (ed.) (1991). Psychoanalysis and Cultural Theory: Thresholds. St. Martin's Press.score: 70.0
  9. H. Odera Oruka & D. A. Masolo (eds.) (1983). Philosophy and Cultures: Proceedings of 2nd Afro-Asian Philosophy Conference, Nairobi, October/November 1981. Bookwise Ltd..score: 70.0
     
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  10. Elena Aronova (2012). The Congress for Cultural Freedom, Minerva, and the Quest for Instituting “Science Studies” in the Age of Cold War. Minerva 50 (3):307-337.score: 64.0
    The Congress for Cultural Freedom is remembered as a paramount example of the “cultural cold wars.” In this paper, I discuss the ways in which this powerful transnational organization sought to promote “science studies” as a distinct – and politically relevant – area of expertise, and part of the CCF broader agenda to offer a renewed framework for liberalism. By means of its Study Groups, international conferences and its periodicals, such as Minerva, the Congress developed into an influential forum for (...)
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  11. Elena Aronova (2012). The Congress for Cultural Freedom, Minerva, and the Quest for Instituting “Science Studies” in the Age of Cold War. Minerva 50 (3):307-337.score: 64.0
    The Congress for Cultural Freedom is remembered as a paramount example of the “cultural cold wars.” In this paper, I discuss the ways in which this powerful transnational organization sought to promote “science studies” as a distinct – and politically relevant – area of expertise, and part of the CCF broader agenda to offer a renewed framework for liberalism. By means of its Study Groups, international conferences and its periodicals, such as Minerva, the Congress developed into an influential forum for (...)
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  12. Merry Bullock (ed.) (1991). The Development of Intentional Action: Cognitive, Motivational, and Interactive Processes. Karger.score: 60.0
  13. V. P. Fetisov (ed.) (2006). Sovremennai͡a Rossii͡a: Zabvenie Absoli͡utov: Materialy Mezhvuzovskoĭ Nauchnoĭ Konferent͡sii, 12-13 Mai͡a 2006 Goda. Voronezhskai͡a Gos. Lesotekhn. Akademii͡a.score: 60.0
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  14. Józef Życiński (ed.) (1980). The Human Person and Philosophy in the Contemporary World: Proceedings of the Meeting of the World Union of Catholic Philosophical Societies, Cracow, 23-25 August 1978. [REVIEW] Pontifical Faculty of Theology.score: 60.0
     
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  15. Brian Bocking (2013). Flagging Up Buddhism: Charles Pfoundes (Omoie Tetzunostzuke) Among the International Congresses and Expositions, 1893–1905. Contemporary Buddhism 14 (1):17-37.score: 54.0
    Charles James William Pfoundes (1840?1907), a young emigrant from Southeast Ireland, spent most of his adult life in Japan, received a Japanese name ?Omoie Tetzunostzuke?, first embraced and then turned against Theosophy and, from 1893, was ordained in several Japanese Buddhist traditions. Lacking independent means but educated, intellectually curious, entrepreneurial, fluent in Japanese and with a keen interest in Asian culture, Pfoundes subsisted as a cultural intermediary, explaining Japan and Asia to both Japanese and foreign audiences and actively seeking (...)
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  16. Gillian Robinson & John F. Rundell (eds.) (1994). Rethinking Imagination: Culture and Creativity. Routledge.score: 42.0
    Discusses the different ways in which the concept of imagination has been construed, and provides fascinating glimpses of the role of imagination in the creation and management of Modernity.
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  17. Peter Nosco (ed.) (1997). Confucianism and Tokugawa Culture. University of Hawai'i Press.score: 42.0
    ONE INTRODUCTION: NEO-CONFUCIANISM AND TOKUGAWA DISCOURSE BY PETER NOSCO Modern scholarship on the intellectual history of the Tokugawa period ...
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  18. Rocco Caporale & Antonio Grumelli (eds.) (1971). The Culture of Unbelief. Berkeley,University of California Press.score: 42.0
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  19. Karl-Otto Apel (1990). What Right Does Ethics Have?: Public Philosophy in a Pluralistic Culture. Vu University Press.score: 42.0
     
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  20. Andreas Burnier (ed.) (1975). Science Between Culture and Counter-Culture. Dekker & Van De Vegt.score: 42.0
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  21. Michel Cazenave (ed.) (1984). Science and Consciousness: Two Views of the Universe: Edited Proceedings of the France-Culture and Radio-France Colloquium, Cordoba, Spain. Pergamon Press.score: 42.0
  22. Algirdas Julien Greimas (ed.) (1970). Sign, Language, Culture. The Hague,Mouton.score: 42.0
     
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  23. Vittorio Mathieu & Paolo Rossi (eds.) (1979). Scientific Culture in the Contemporary World. Scientia.score: 42.0
     
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  24. Henry John Steffens & H. N. Muller (eds.) (1974). Science, Technology, and Culture. New York,Ams Press.score: 42.0
  25. Monika Widmer & Thomas B. Hodel (1998). Cultural Differences and Global Ethics: The First World Congress of Business, Economics, and Ethics in Tokyo. [REVIEW] Journal of Value Inquiry 32 (1):111-118.score: 40.0
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  26. Stephen C. Clancy (1998). Marie-Hélène Tesnière and Prosser Gifford, Eds., Creating French Culture: Treasures From the Bibliothèque Nationale de France. Introduction by Emmanuel Le Roy Ladurie. New Haven, Conn., and London: Yale University Press, in Association with the Library of Congress, Washington, D.C., and the Bibliothèque Nationale de France, Paris, 1995. Pp. Xl, 480; Color Frontispiece, Many Color and Black-and-White Illustrations, and Color Maps. $65. [REVIEW] Speculum 73 (2):607-609.score: 40.0
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  27. Josiane Boulad-Ayoub (1989). Philosophie Et Culture, Actes du XVIIe Congrès Mondial de Philosophie, Montréal 1983, Philosophy and Culture, Proceedings of the XVII World Congress of Philosophy, Venant Cauchy, Dir. De Publ., Éditions du Beffroi, Éditions Montmorency, Montréal, V Tomes, 1986, 1988. Tome I, 426 P. + Ind. Noms ; Tome II, 986 P. ; Tome III, 885 P. ; Tome IV, 884 P. ; Tome V, 710 P.+ Ind. Des Sujets Et des Auteurs. Philosophie Et Culture, Actes du XVIIe Congrès Mondial de Philosophie, Montréal 1983, Philosophy and Culture, Proceedings of the XVII World Congress of Philosophy, Venant Cauchy, Dir. De Publ., Éditions du Beffroi, Éditions Montmorency, Montréal, V Tomes, 1986, 1988. Tome I, 426 P. + Ind. Noms ; Tome II, 986 P. ; Tome III, 885 P. ; Tome IV, 884 P. ; Tome V, 710 P.+ Ind. Des Sujets Et des Auteurs. [REVIEW] Philosophiques 16 (2):436-439.score: 40.0
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  28. Thomas Auxter (1985). Cultural Pluralism and Regional Realities: A Report From the Inter-American Congress of Philosophy (Guadalajara, 1985). [REVIEW] Agriculture and Human Values 2 (3):86-88.score: 40.0
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  29. M. Brkljacic (2009). The Challenge of Cross Cultural Bioethics in the 21st Century: Bioethics in Nursing: A Satellite Meeting at the 9th World Congress of Bioethics, Rijeka, Croatia, 3--8 September, 2008. [REVIEW] Nursing Ethics 16 (3):368-372.score: 40.0
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  30. Imer B. Flores & Gülriz Uygur (eds.) (2010). Alternative Methods in the Education of Philosophy of Law and the Importance of Legal Philosophy in the Legal Education: Proceedings of the 23rd World Congress of the International Association for Philosophy of Law and Social Philosophy "Law and Legal Cultures in the 21st Century: Diversity and Unity" in Kraków, 2007. [REVIEW] Franz Steiner.score: 40.0
     
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  31. Saul A. Kripke (1986). Philosophy and Culture, Proceedings of the XVIIth World Congress of Philosophy. Editions Montmorency.score: 40.0
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  32. Zofia Józefa Zdybicka (ed.) (1998). Freedom in Contemporary Culture: Acts of the V World Congress of Christian Philosophy, Catholic University of Lublin, 20-25 August 1996. [REVIEW] University Press of the Catholic University of Lublin.score: 40.0
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  33. Nermin Gedik (2007). The Ambiguity of the Term 'Culture' and its Consequences for the Protection of Human Rights. The Proceedings of the Twenty-First World Congress of Philosophy 7:33-36.score: 26.0
    The term 'culture' has more than one meaning in different contexts. The paper attempts to show certain consequences, resulting from the ambiguous use of the term 'culture', for the protection of human rights, by comparing the use of the term in the Declaration of the Principles of International Cultural Cooperation (UNESCO 1966), with its use in the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights. It examines the meanings of the term (...)
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  34. Rolston (1999). Nature and Culture In Environmental Ethics. The Proceedings of the Twentieth World Congress of Philosophy 1:151-158.score: 26.0
    The pivotal claim in environmental ethics is that humans in their cultures are out of sustainable relationships to the natural environments comprising the landscapes on which these cultures are superimposed. But bringing such culture into more intelligent relationships with the natural world requires not so much “naturalizing culture” as discriminating recognition of the radical differences between nature and culture, on the basis of which a dialectical ethic of complementarity may be possible. How far nature can and ought (...)
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  35. Evert Van Der Zweerde (2001). The Normalization of the History of Philosophy in Post-Soviet Russian Philosophical Culture. The Proceedings of the Twentieth World Congress of Philosophy 12:95-104.score: 26.0
    The notion of ‘philosophical culture’ can be defined as the totality of conditions of philosophical thought and theory. Among these conditions is an awareness of the historical background of the philosophical culture in question. This awareness, which plays an important cognitive and normative role, often takes the form of a relatively independent discipline: history of philosophy. Over the last decade, Russian historians of philosophy have been attempting to make the repressed past accessible to contemporary philosophy, often modifying their (...)
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  36. Sang-Hoon Lee (2008). The Korea Wave as Cyber-Culture. Proceedings of the Xxii World Congress of Philosophy 50:419-427.score: 26.0
    Korea Wave means the vigorous drive toward Korean mass culture among the young generation of East Asian countries. The Korea Wave has had great socio-cultural and economic effects on China and East Asian countries and even made a new word 'Hawhanzoo (哈韓族)' which mean the Korea Wave fan. The most important characteristic of the Korea Wave is that the followers are the young generation of the upper classes of those regions who are apt to learn and use the Internet (...)
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  37. Youli Rapti (2008). La Politique de la Culture de Masse selon Theodor Adorno et Walter Benjamin. Proceedings of the Xxii World Congress of Philosophy 1:289-295.score: 26.0
    L’industrie de la culture qui est apparue en parallèle avec l’affaiblissement du dipôle travail social – art contemporain, a en même temps affaibli la possibilité des avant‐gardes de constituer une activité purement intellectuelle et artistique. C’est clair que l’apparition de cette culture de masse vient se lier avec l’évincement de l’art moderne authentique et la disparition quasi-totale de la culture populaire. Je pense que c’est indispensable de mentionner les points de vue des philosophes allemands, Theodor Adorno et (...)
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  38. William Sweet (2007). Philosophy, Culture, and Pluralism. The Proceedings of the Twenty-First World Congress of Philosophy 7:3-8.score: 26.0
    In this paper I outline some ways in which philosophy can contribute to the study of culture and pluralism, and how such a study may lead to a better understanding of philosophical enquiry. Building on earlier work (Sweet, 2002), I focus on four areas in which these contributions might be made. The first concerns the methodological, ideological, and historical presuppositions of culture and multiculturalism. The second area considers how philosophical discourse affects a culture's "self-understanding". The third area (...)
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  39. Yong-Sock Chang & Ji–Young Kim (2008). Visual Culture Education Through the Philosophy for Children Program. Proceedings of the Xxii World Congress of Philosophy 37:27-34.score: 26.0
    The appearance of mass media and a versatile medium of videos can serve the convenience and instructive information for children; on the other hand, it could abet them in implicit image consumption. Now is the time for kids' to be in need of thinking power which enables them to make a choice, applications andcriticism of information within such visual cultures. In spite of these social changes, the realities are that our curriculum still doesn't meet a learner's demand properly. This research, (...)
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  40. Hai Luong Dinh (2008). Culture – Philosophies – Philosophical Systems. Proceedings of the Xxii World Congress of Philosophy 36:91-105.score: 26.0
    Culture is the source of fostering the systems of philosophy, the philosophical ideologies/thoughts, and is the condition and material, the origin and condition for development of philosophy. A nation may have no its own system of philosophy, but cannot have no its own culture. Without its own culture, such nation cannot exist. Culture is the necessary conditions, requisites for existence of each nation in both aspects of the material and spiritual life. According to that meaning, (...) is also the requisites for the existence and development of the systems of philosophy. Different from the systems of scholarly philosophy in which the thinkers, scientists completely define and create the philosophies, the universals are commonly nameless, appear and exist in the different forms such as: folkverse, folk-speech, in the daily life, in architecture, etc... Cannot determine exactly the time of generating one certain universal, one specific philosophy. But can determine the author and the appearance time of one specific system of philosophy. Such philosophies, abundant and diverse universals have existed for a long time in the life of each national community, however they can exist only side by side, reflect the specific aspects, processes of the social life, but they cannot incorporate into a system of philosophy having an internal structure, a system of reasons/arguments. Their generalization level cannot be high and closely systematical like the systems of scholarly philosophy. The life reality of the nations shows the national cultures cannot be short of philosophies, universals because they are the orientations for their activities, communication and communication. The more and more a culture develops, the bigger and bigger quantity and depth of philosophies get. The farther and farther go towards the modernity, the bigger and bigger quantity, depth and polyhedral diversity of the entire philosophies become. The more and more go backward the ancient past, the smaller and smaller quantity, depth and polyhedral diversity of the entire philosophies become. The most important is that when the system of philosophies increases in both quantity and depth, the other factors in the national culture also develop in both width and depth according to the development orientation of system of philosophies, since how far philosophies develop and expand,they will pave the way, create the direction, form the patterns for actions, communication and activities in order to create new cultural value, new cultural environment, new cultural products. Another aspect in the relationship between culture and philosophy that relates to the philosophies in the national culture is the role of the philosophies for the systems of scholarly philosophy. Only a few nations have the systems of scholarly philosophy. The systems of philosophy are normally at the high argumentative level in comparison with the philosophies in the national culture. The systems of philosophy are also an important component of the national culture. Can say, the doctrines of the scholarly philosophy is the high-leveled crystallization at the high argumentative level presenting the world outlook and the outlook on life of the nation in that era which were refracted through the concrete philosophists’ prism. The philosophies in the national culture are the direct materials for forming the structure for all factors of the systems of scholarly philosophy. On another side, the philosophies can take part more or less by their contents of knowledge, way of thinking, and deduction... into the systems of philosophy in the form of archetype. On the other hand, many philosophies indirectly take part in the doctrines of the scholarly philosophy through influencing the philosophist’s thought, consciousness during the study process, throughthe life experience, through adopting the experiences of the other people, in order to take part into the system of the scholarly philosophy since such system appeared, formed, developed and was expressed to become the systematical argumentation. The national culture is the living environment of the systems of scholarly philosophy, is the place supplying food, drinking water, oxygen and sunlight to those systems of scholarly philosophy. Like fruit trees in the garden being planted in the national culture gardens, the fatter, the richer with appropriate temperature, humidity, light they are, the more they develop with the more fruit. The systems of scholarly philosophy are the products firstly of the national culture that were piled up, distilled and sublimed through talent of the awareness, meditation, skill and spirit combined with the other virtues of the philosophists who have created the systems of scholarly philosophy that were also sprouted, fostered in the national culture. Can say there is no national culture that developed to a certain degree, cannot have the systems of scholarly philosophy. Culture is the spiritual foundation of society, at the same times is the spiritual foundation of philosophy. Culture in the broad sense of the word is the foundation of the existence of the humankind, at the same time is the decisive foundation for the birth, existence, development and perdition of the systems of philosophy.Culture despite the broad sense of the word or the narrow meaning is regularly the motive force of the social development in general in which there is the development of philosophy. A nation without a developed culture cannot have the abundant, diverse philosophies, even cannot have the systems of philosophy. A nation may be enslaved for thousands years, but it has not lost, eliminated its own culture, then that nation can exist as an independent nation. The nations can borrow the systems of philosophy, but cannot borrow the philosophies, moreover cannot borrow the culture in general. That is the relative independence of philosophy with culture and the role of culture for philosophy. (shrink)
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  41. S. E. Yachin (2008). Culture of Gift as Alternative To Risks of Cultural Globalization. Proceedings of the Xxii World Congress of Philosophy 36:201-206.score: 26.0
    The basic risk for culture in conditions of globalization consists in full submission of its existence to economic (market) rules. The masscult deprived a variety - a product of such submission. But a source of creative development was and there is a cultural variety. Domination of a masscult leads to decrease in creative potential of the person and a society. Becoming of metaculture as culture of gift of a modern society represents alternative as to principles of a masscult, (...)
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  42. Serge Cantin (2008). L'universalité de la théorie dumontienne de la culture. Proceedings of the Xxii World Congress of Philosophy 36:207-214.score: 26.0
    L’année 2007 marquait le dixième anniversaire de la mort du grand sociologue québécois Fernand Dumont (1927-1997), qui était aussi, et par‐dessus tout, philosophe, mais également théologien et poète. Au cours de ces dix années, le prestige attaché à sa pensée et à son oeuvre n’a cessé de grandir, comme en témoigne la récente publication de ses oeuvres complètes en cinq volumes aux Presses de l’Université Laval (Québec). Dans cette communication, nous ferons ressortir l'universalité de la théorie dumontienne de la (...) et sa valeur heuristique eu égard aux problèmes de notre temps. Telle que nous la concevons – dans une perspective qui s’inspire largement de l’herméneutique contemporaine – l’universalité est toujours singulière en ce sens qu’elle ne peut être scindéed’une expérience de culture, en l’occurrence celle de l'« émigration » ou du déracinement, que Dumont a subie comme un véritable « traumatisme » mais à laquelle il a cherché en même temps à répondre, en édifiant une théorie universelle de « la culture comme distance et mémoire » dont il a exposé le cadre général dans son oeuvre maîtresse parue en 1968, Le Lieu de l’homme. (shrink)
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  43. L. M. Demchenko (2008). Phenomenon of Self-Alienation of Culture as a Basis of Transformations of Philosophy in the Present-Day World. Proceedings of the Xxii World Congress of Philosophy 36:7-12.score: 26.0
    This article covers issues illustrating determining significance of philosophy as a theoretical reflection over the utmost bases of culture as well as processes, conditioned by phenomena of alienation and self-alienation of culture, resulting in its integrity, uniqueness and originality demolition. This, in its turn, definitely leads to various kinds of deformation of philosophic reflection. The most important tendency in subduing the crisis of culture and philosophy is to project a new type of philosophizing, represented in the critical (...)
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  44. Eva Neu, Michael Ch Michailov & Ursula Welscher (2008). Anthropology and Philosophy in Agenda 21 of UNO. Proceedings of the Xxii World Congress of Philosophy 37:195-202.score: 26.0
    Agenda 21 of United Nations demands better situation of ecology, economy, health, etc. in all countries. An evaluation of scientific contributions in international congresses of fundamental anthropological sciences (philosophy, psychology, psychosomatics, physiology, genito-urology, radio-oncology, etc.) demonstratesevidence of large discrepancies in the participation not only of developing and industrial countries, but also between the last ones themselves. Low degree of research and education leads to low degree of economy, health, ecology, etc. [Lit.: Neu, Michailov et al.: Physiology in Agenda 21. (...)
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  45. Abha Singh (2008). Ecology and Indian Culture. Proceedings of the Xxii World Congress of Philosophy 23:139-145.score: 26.0
    Since time immemorial Indian culture has been upholding a symbiotic relationship between man and environment. It has led to the all round evolution of Indian culture as an integral whole. This assimilation has been possible due to the spiritual vision of Indian seers. Every Culture is based upon certain values. In India values are usually discussed in the context of the principal ends of human life (chatuspurusartha): dharma (moral value), artha (political and economic values), kama (sensual value) (...)
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  46. Ying Jian Jia (2008). On the Post-Traditional Perspective of Culture and Modern Value of Chinese Traditional Culture. Proceedings of the Xxii World Congress of Philosophy 49:39-42.score: 26.0
    Though the globalization of economics has provided us a posttraditional perspective to understand the traditional culture, it doesn’t mean that tradition has lost its special value of existence. In order to interpret Chinese traditional culture on the background of globalization, we need to re-identify its value properly to realize the combination of traditional spirit and modern idea, and then we could make the modern transformation of Chinese traditional culture possible. During the process of traditional culture’s modern (...)
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  47. Eli Lamdan & Anton Yasnitsky (2013). “Back to the Future”: Toward Luria's Holistic Cultural Science of Human Brain and Mind in a Historical Study of Mental Retardation. Frontiers in Human Neuroscience 7.score: 26.0
  48. HanGoo Lee (2008). An Evolutionary Explanation Model on the Transformation of Culture by Cultural Gene. Proceedings of the Xxii World Congress of Philosophy 38:49-55.score: 26.0
    This article seeks to explain the transformation of culture using the mechanism of evolutionary theory. Social biologists have been dealing with this issue for many years now. However, these scholars have not sufficiently allowed for the importance of factors independent of genes. They have primarily thought of culture as nothing more than the expansion of genes, as an increase in the rate of genetic adaptation. Namely, they have focused less on culture itself and more on its natural (...)
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  49. Myeong-jin Nam (2008). A Study on Dongyi (東夷) Culture′s Origin of Yi (易) Philosophy. Proceedings of the Xxii World Congress of Philosophy 36:133-135.score: 26.0
    The oriental culture has generally been known to bloom in China in regional framework, and established the form of a country in ancient times, and continuously develop as Yu (虞) / Xia (夏) / Yin (殷) [Shang=商] / Zhou (周) in periodical framework. There are several documents to discover the origin along with archaeological and cultural configuration related to prehistory tales or the history of tribal settlement in ancient times. Unfortunately, however, there were few outputs that unveiled the original (...)
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  50. V. Stolyarov (2008). Sport and the Culture of Peace. Proceedings of the Xxii World Congress of Philosophy 36:147-152.score: 26.0
    The concept of the culture of peace has been developed under the UNESCO auspices by prominent academicians, scientists and artists. The challenge is to replace the culture of conflict, which is oriented towards violence and conflict resolution by force, by the culture of peace. Its underlying basics are non-acceptance of violence, devotion to democratic principles, promotion of freedom, justice, and solidarity ant tolerance, mutual respect for others’ cultures, ideologies, beliefs and other humanistic values. As far as sport (...)
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