This paper makes a bold attempt to make sense of contemporary Koreans’ common expectation of the educational role of public school teachers by tracing its historical and cultural roots to the neo-Confucian humanistic tradition of the Joseon dynasty in Korea that lasted for about 500 years until Korea began to modernize in the late nineteenth century. In this attempt, the key concepts to be explored as equivalent to the Western idea of ‘liberal learning’ are the Confucian ethics of ‘learning for (...) oneself’ and its relation to schooling and teaching. The discussion focuses on whether and how this ethics of learning can be recovered in such a way as to accommodate the postmodern condition of our society, as the educational legacy of the humanistic tradition of East Asia that can keep the public spirit alive in modern schooling. (shrink)

Since the Korean Philosophy of Education Society was established in 1964, the question regarding the nature of Philosophy of Education as a modern discipline has always been a vexing question to mo...

This trans-disciplinary, socio-spatial study analyzes the history of decolonial existentialist and phenomenological theory in the work of figures such as Simone de Beauvoir, Richard Wright, Franz Fanon, Lewis Gordon, Audre Lorde, Sylvia Wynter, and Jamaica Kincaid to decolonize dominant discourses on femininity, Blackness, and Black peoples.

Van de Vliert's findings fit nicely with our recent arguments implying that (1) differentiated selfhood is partly motivated by requirements of cultural groups, and (2) free will mainly exists within culture. Some cultural groups promote individual freedom, whereas others constrict it so as to maintain elites' power and privilege. Thus, freedom is, to a great extent, a creation of culture.

John Cort explores the narratives by which the Jains have explained the presence of icons of Jinas that are worshiped and venerated in the hundreds of thousands of Jain temples throughout India. Most of these narratives portray icons favorably, and so justify their existence; but there are also narratives originating among iconoclastic Jain communities that see the existence of temple icons as a sign of decay and corruption. The veneration of Jina icons is one of the most widespread of (...) all Jain ritual practices. Nearly every Jain community in India has one or more elaborate temples, and as the Jains become a global community there are now dozens of temples in North America, Europe, Africa, and East Asia. The cult of temples and icons goes back at least two thousand years, and indeed the largest of the four main subdivisions of the Jains are called Murtipujakas, or "Icon Worshipers." A careful reading of narratives ranging over the past 15 centuries, says Cort, reveals a level of anxiety and defensiveness concerning icons, although overt criticism of the icons only became explicit in the last 500 years. He provides detailed studies of the most important pro- and anti-icon narratives. Some are in the form of histories of the origins and spread of icons. Others take the form of cosmological descriptions, depicting a vast universe filled with eternal Jain icons. Finally, Cort looks at more psychological explanations of the presence of icons, in which icons are defended as necessary spiritual corollaries to the very fact of human embodiedness. (shrink)

On psychosomatics based on Jaina philosophy.

The imperfection of interpretation; Islamic doctrines.

Study of Mamalapāhuḍa by Tāraṇa Taraṇa, Swami, 1448-1515, on Jaina doctrines and philosophy.

Compromise; criminal law; tribal law; Islamic law.

Práce zkoumá kategorii nahodilosti, jednu z nejzávažnějších v marxistické i nemarxistické filosofii. Její poznání umožní pochopení ostatních kategorií. Autor dospěl k závěru, že slova náhoda a nahodilé mají řadu pronikavě.

Wilhem von Humboldt -- Karl Jaspers -- Odo Marquand -- Karl Mannheim -- Lucien Goldmann -- Terry Eagleton.

Criminal jurisdiction; international criminal courts.

Collection of five works of a Sanskrit author, on Jain philosophy.