THE RHETORIC of UNITY in a PLURALISTIC EARLY AMERICA By
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Diversity for Peace: India's Cultural Spirituality
Cultural and Religious Studies, January 2017, Vol. 5, No. 1, 1-16 doi: 10.17265/2328-2177/2017.01.001 D DAVID PUBLISHING Diversity for Peace: India’s Cultural Spirituality Indira Y. Junghare University of Minnesota, Minneapolis, USA In this age, the challenges of urbanization, industrialization, globalization, and mechanization have been eroding the stability of communities. Additionally, every existence, including humans, suffers from nature’s calamities and innate evolutionary changes—physically, mentally, and spiritually. India’s cultural tradition, being one of the oldest, has provided diverse worldviews, philosophies, and practices for peaceful-coexistence. Quite often, the multi-faceted tradition has used different methods of syncretism relevant to the socio-cultural conditions of the time. Ideologically correct, “perfect” peace is unattainable. However, it seems necessary to examine the core philosophical principles and practices India used to create unity in diversity, between people of diverse races, genders, and ethnicities. The paper briefly examines the nature of India’s cultural tradition in terms of its spirituality or philosophy of religion and its application to social constructs. Secondarily, the paper suggests consideration of the use of India’s spirituality based on ethics for peaceful living in the context of diversity of life. Keywords: diversity, ethnicity, ethics, peace, connectivity, interdependence, spiritual Introduction The world faces conflicts, violence, and wars in today’s world of globalization and due to diversity of peoples, regarding race, gender, age, class, birth-place, ethnicity, religion, and worldviews. In addition to suffering resulting from conflicts and violence arising from the issues of dominance and subservience, we have to deal with evolutionary changes. -
Peace and Dignity: More Than the Absence of Humiliation – What We Can Learn from the Asia-Pacific Region
Peace and Dignity: More than the Absence of Humiliation – What We Can Learn from the Asia-Pacific Region Evelin G. Lindner, M.D., Ph.D. (Dr. med. and Dr. psychol.) Social Scientist Founding President of Human Dignity and Humiliation Studies (HumanDHS, www.humiliationstudies.org/) - affiliated with the University of Oslo, Department of Psychology, Norway (folk.uio.no/evelinl/, [email protected]) - affiliated with the Columbia University Conflict Resolution Network, New York ([email protected]) - affiliated with the Maison des Sciences de l'Homme, Paris - teaching, furthermore, in South East Asia, the Middle East, Australia, and other places globally (www.humiliationstudies.org/whoweare/evelin.php) - watch the introductory lecture "Dignity or Humiliation: The World at a Crossroad," given at the University of Oslo, Norway, on January 2009, at www.sv.uio.no/it/av/PSYC3203-14.1.09.html This paper was written for The Australian Centre for Peace and Conflict Studies: Occasional Papers Series in 2009, however, since this series closed in December 2009, it is published on www.humiliationstudies.org/whoweare/evelin02.php. November 2009 Abstract In an interdependent world, peace is not optional, it is compulsory, if humankind is to survive. Local conflicts, particularly protracted conflicts, are inscribed into, and taken hostage by larger global pressures, and vice versa, and this diffuses insecurity. Peace is more than resolved conflict. What is needed is the pro-active creation of global social cohesion. In an interdependent world, security is no longer attainable through keeping enemies out but only through keeping a compartmentalised world together. How do we, as humankind, keep a disjointed world together in a pro-active way? And how can Asia contribute to this task? This is the topic of this paper. -
Network Map of Knowledge And
Humphry Davy George Grosz Patrick Galvin August Wilhelm von Hofmann Mervyn Gotsman Peter Blake Willa Cather Norman Vincent Peale Hans Holbein the Elder David Bomberg Hans Lewy Mark Ryden Juan Gris Ian Stevenson Charles Coleman (English painter) Mauritz de Haas David Drake Donald E. Westlake John Morton Blum Yehuda Amichai Stephen Smale Bernd and Hilla Becher Vitsentzos Kornaros Maxfield Parrish L. Sprague de Camp Derek Jarman Baron Carl von Rokitansky John LaFarge Richard Francis Burton Jamie Hewlett George Sterling Sergei Winogradsky Federico Halbherr Jean-Léon Gérôme William M. Bass Roy Lichtenstein Jacob Isaakszoon van Ruisdael Tony Cliff Julia Margaret Cameron Arnold Sommerfeld Adrian Willaert Olga Arsenievna Oleinik LeMoine Fitzgerald Christian Krohg Wilfred Thesiger Jean-Joseph Benjamin-Constant Eva Hesse `Abd Allah ibn `Abbas Him Mark Lai Clark Ashton Smith Clint Eastwood Therkel Mathiassen Bettie Page Frank DuMond Peter Whittle Salvador Espriu Gaetano Fichera William Cubley Jean Tinguely Amado Nervo Sarat Chandra Chattopadhyay Ferdinand Hodler Françoise Sagan Dave Meltzer Anton Julius Carlson Bela Cikoš Sesija John Cleese Kan Nyunt Charlotte Lamb Benjamin Silliman Howard Hendricks Jim Russell (cartoonist) Kate Chopin Gary Becker Harvey Kurtzman Michel Tapié John C. Maxwell Stan Pitt Henry Lawson Gustave Boulanger Wayne Shorter Irshad Kamil Joseph Greenberg Dungeons & Dragons Serbian epic poetry Adrian Ludwig Richter Eliseu Visconti Albert Maignan Syed Nazeer Husain Hakushu Kitahara Lim Cheng Hoe David Brin Bernard Ogilvie Dodge Star Wars Karel Capek Hudson River School Alfred Hitchcock Vladimir Colin Robert Kroetsch Shah Abdul Latif Bhittai Stephen Sondheim Robert Ludlum Frank Frazetta Walter Tevis Sax Rohmer Rafael Sabatini Ralph Nader Manon Gropius Aristide Maillol Ed Roth Jonathan Dordick Abdur Razzaq (Professor) John W. -
'The Supreme Principle of Morality'? in the Preface to His Best
The Supreme Principle of Morality Allen W. Wood 1. What is ‘The Supreme Principle of Morality’? In the Preface to his best known work on moral philosophy, Kant states his purpose very clearly and succinctly: “The present groundwork is, however, nothing more than the search for and establishment of the supreme principle of morality, which already constitutes an enterprise whole in its aim and to be separated from every other moral investigation” (Groundwork 4:392). This paper will deal with the outcome of the first part of this task, namely, Kant’s attempt to formulate the supreme principle of morality, which is the intended outcome of the search. It will consider this formulation in light of Kant’s conception of the historical antecedents of his attempt. Our first task, however, must be to say a little about the meaning of the term ‘supreme principle of morality’. For it is not nearly as evident to many as it was to Kant that there is such a thing at all. And it is extremely common for people, whatever position they may take on this issue, to misunderstand what a ‘supreme principle of morality’ is, what it is for, and what role it is supposed to play in moral theorizing and moral reasoning. Kant never directly presents any argument that there must be such a principle, but he does articulate several considerations that would seem to justify supposing that there is. Kant holds that moral questions are to be decided by reason. Reason, according to Kant, always seeks unity under principles, and ultimately, systematic unity under the fewest possible number of principles (Pure Reason A298-302/B355-359, A645- 650/B673-678). -
Coversheet for Thesis in Sussex Research Online
A University of Sussex PhD thesis Available online via Sussex Research Online: http://sro.sussex.ac.uk/ This thesis is protected by copyright which belongs to the author. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Please visit Sussex Research Online for more information and further details ‘Providence and Political Economy’: Josiah Tucker’s Providential Argument for Free Trade Peter Xavier Price PhD Thesis in Intellectual History University of Sussex April 2016 2 University of Sussex Peter Xavier Price Submitted for the award of a PhD in Intellectual History ‘Providence and Political Economy’: Josiah Tucker’s Providential Argument for Free Trade Thesis Summary Josiah Tucker, who was the Anglican Dean of Gloucester from 1758 until his death in 1799, is best known as a political pamphleteer, controversialist and political economist. Regularly called upon by Britain’s leading statesmen, and most significantly the Younger Pitt, to advise them on the best course of British economic development, in a large variety of writings he speculated on the consequences of North American independence for the global economy and for international relations; upon the complicated relations between small and large states; and on the related issue of whether low wage costs in poor countries might always erode the competitive advantage of richer nations, thereby establishing perpetual cycles of rise and decline. -
Bhinneka Tunggal Ika” in Forming Harmony of Multicultural Society
Unconsidered Ancient Treasure, Struggling the Relevance of Fundamental Indonesia Nation Philosophie “Bhinneka Tunggal Ika” in Forming Harmony of Multicultural Society Fithriyah Inda Nur Abida, State University of Surabaya, Indonesia Dewi Mayangsari, Trunojoyo University, Indonesia Syafiuddin Ridwan, Airlangga University, Indonesia The Asian Conference on Cultural Studies Official Conference Proceedings 0139 Abstract Indonesia is a multicultural country consists of hundreds of distinct native ethnic, racist, and religion. Historically, the Nation was built because of the unitary spirit of its components, which was firmly united and integrated to make up the victory of the Nation. The plurality become advantageous when it reach harmony as reflected in the National motto “Bhinneka Tunggal Ika”. However, plurality also issues social conflict easily. Ever since its independence, the scent of disintegration has already occurred. However, in the last decade, social conflicts with a variety of backgrounds are intensely happened, especially which is based on religious tensions. The conflict arises from differences in the interests of various actors both individuals and groups. It is emerged as a fractional between the groups in the society or a single group who wants to have a radically changes based on their own spiritual perspective. Pluralism is not a cause of conflict, but the orientation which is owned by each of the components that determine how they’re viewing themselves psychologically in front of others. “Bhinneka Tunggal Ika” is an Old Javanese phrase of the book “Sutasoma” written by Mpu Tantular during the reign of the Majapahit sometime in the 14th century, which literally means “Diverse, yet united” or perhaps more poetically in English: Unity in Diversity. -
Unity in Diversity in Indian Society Sociology / GE / Semester-II
Unity in Diversity in Indian Society Sociology / GE / Semester-II India is a plural society both in letter and spirit. It is rightly characterized by its unity and diversity. A grand synthesis of cultures, religions and languages of the people belonging to different castes and communities has upheld its unity and cohesiveness despite multiple foreign invasions. National unity and integrity have been maintained even through sharp economic and social inequalities have obstructed the emergence of egalitarian social relations. It is this synthesis which has made India a unique mosque of cultures. Thus, India present seemingly multicultural situation within in the framework of a single integrated cultural whole. The term ‘diversity’ emphasizes differences rather than inequalities. It means collective differences, that is, differences which mark off one group of people from another. These differences may be of any sort: biological, religious, linguistic etc. Thus, diversity means variety of races, of religions, of languages, of castes and of cultures. Unity means integration. It is a social psychological condition. It connotes a sense of one-ness, a sense of we-ness. It stands for the bonds, which hold the members of a society together. Unity in diversity essentially means “unity without uniformity” and “diversity without fragmentation”. It is based on the notion that diversity enriches human interaction. When we say that India is a nation of great cultural diversity, we mean that there are many different types of social groups and communities living here. These are communities defined by cultural markers such as language, religion, sect, race or caste. Various forms of diversity in India: Religious diversity: India is a land of multiple religions. -
Unity in Diversity? How Intergroup Contact Can Foster Nation Building∗
Unity in Diversity? How Intergroup Contact Can Foster Nation Building∗ Samuel Bazziy Arya Gaduhz Alexander Rothenbergx Maisy Wong{ Boston University University of Arkansas RAND Corporation University of Pennsylvania and CEPR February 2018 Abstract Ethnic divisions complicate nation building, but little is known about how to mitigate these divisions. We use one of history’s largest resettlement programs to show how intergroup contact affects long-run integration. In the 1980s, the Indonesian government relocated two million migrants into hundreds of new communities to encourage interethnic mixing. Two decades later, more diverse communities exhibit deeper integration, as reflected in language use and intergroup marriage. Endogenous sor- ting across communities cannot explain these effects. Rather, initial conditions, including residential segregation, political and economic competition, and linguistic differences influence which diverse communities integrate. These findings contribute lessons for resettlement policy. JEL Classifications: D02, D71, J15, O15, R23 Keywords: Cultural Change, Diversity, Identity, Language, Migration, Nation Building ∗We thank Alberto Alesina, Oriana Bandiera, Toman Barsbai, Giorgio Chiovelli, Raquel Fernandez, Paola Giuliano, Dilip Mookherjee, Nathan Nunn, Daniele Paserman, Ben Olken, Imran Rasul and seminar participants at Boston University, George- town University, Harvard University, the Kiel Institute, McGill University, MIT, Notre Dame, University of Colorado Denver, University of Southern California, University -
American Enlightenment & the Great Awakening
9/9/2019 American Enlightenment & the Great Awakening Explain how & why the movement of a variety of people & ideas across the Atlantic contributed to the development of American culture over time. (Topic 2.7) Enlightenment: Defining the Period 4 Fundamental Principles 1. Lawlike order of the natural world 2. Power of human reason 3. Natural rights of individuals 4. Progressive improvement of society • Natural laws applied to social, political and economic relationships • Could figure out natural laws if they employed reasoning: rationalism 1 9/9/2019 Most Influential • John Locke • Two Treatises of Government: gov’t is bound to follow “natural laws” based on the rights of that people have as humans; sovereignty resides with the people; people have the right to overthrown a government that fails to protect their rights. • Jean-Jacques Rousseau • The Social Contract: Argued that a government should be formed by the consent of the people, who then make their own laws. • Montesquieu • The Spirit of Laws: 3 types of political power – legislative, judicial & executive which each power separated into different branches to protect people’s liberties. Rationale for the American Revolution and the principles of the U.S. Constitution American Enlightenment Start Date/Event 1636: Roger Williams est. R.I. Separation of church & state Freedom of religion Rejects the divine right of kings & supports popular sovereignty 2 9/9/2019 Benjamin Franklin 1732: popularizes the Enlightenment with publication of his almanac Formed clubs for “mutual improvement” -
The IX South-East European Gathering
The IX South-East European Gathering Budva, 25 – 27. May, 2012 Speech by Dr Zlatko Lagumdžija, Deputy Chairman of the Council of Ministers and Minister of Foreign Affairs of Bosnia and Herzegovina at the IX South-East European Gathering – „E Pluribus Unum“ and „United in Diversity“ Ladies and gentlemen, It is a great pleasure and a great honour to stand here before this respective audience and give a speech at the IX South-East European Gathering. Looking at the brochure/invitation of this distinguished program I noticed a phrase. “E PLURIBUS UNUM”! 1. “E PLURIBUS UNUM” and the United States of America This phrase, which is present on the Seal of the United States and which is de facto motto of the United States (de facto since it was never codified- official motto of the US is “In God We Trust) tells us a lot about American society. "E Pluribus Unum" was the motto proposed for the first Great Seal of the United States by John Adams, Benjamin Franklin, and Thomas Jefferson in 1776. A Latin phrase meaning "One from many," the phrase offered a strong statement of the American determination to form a single nation from a collection of states. Over the years, "E Pluribus Unum" has also served as a reminder of America's attempt to make one unified nation of people from many different backgrounds and beliefs. The challenge of seeking unity while respecting diversity has played a critical role in shaping US history, US literature, and US national character. Originally suggesting that out of many colonies or states emerge a single nation, in recent years it has come to suggest that out of many peoples, races, religions and ancestries has emerged a single people and nation where “all men are created equal” as it is stated in the “Declaration of Independence”.1Thus, USA have been democratically developing its “One from many” society for more than two centuries. -
An Analysis of Hume's Arguments Concerning the Role of Reason In
This dissertation has been 64—1244 microfilmed exactly as received BROILES, Rowland David, 1938- AN ANALYSIS OF HUME'S ARGUMENTS CONCERN ING THE ROLE OF REASON IN MORAL DECISIONS. The Ohio State University, Ph.D., 1963 P h ilosop h y University Microfilms, Inc., Ann Arbor, Michigan IN ANALYSIS OF HUME'S ARGUMENTS CONCERNING THE ROLE OF REASON IN MORAL DECISIONS DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Rowland David Broiles, B.A., M.A The Ohio State University 1963 Approved by ' idvisor Department of Philosophy CONTENTS Chapter Page I. INTRODUCTION .................................. I II. HUME'S PREDECESSORS............................ 11 III. REASON AND PASSIONS .......................... ^0 IV.‘ EXCITING AND JUSTIFYING REASONS......... 81 V. HUME'S CRITIQUE OF THE RATIONALISTS............. 1112 VI. THE "IS-OUGHT" PASSAGE........................ 133 BIBLIOGRAPHY............ 1^9 AUTOBIOGRAPHY ......................................... 15^ 11 CHAPTER I INTRODUCTION In the history of philosophy it has sometimes been the case that a philosopher has been considered to be important primarily because of the relationship he bears to some apparently greater philosopher* It was the plight of David Hume, until only recently, to have been so regarded* For Hume0s importance as a philosopher was considered to lie not so much in his own philosophical doctrines, but in the effect they had on Kant, and by this means on the subsequent character -
Founding Fathers" in American History Dissertations
EVOLVING OUR HEROES: AN ANALYSIS OF FOUNDERS AND "FOUNDING FATHERS" IN AMERICAN HISTORY DISSERTATIONS John M. Stawicki A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS December 2019 Committee: Andrew Schocket, Advisor Ruth Herndon Scott Martin © 2019 John Stawicki All Rights Reserved iii ABSTRACT Andrew Schocket, Advisor This thesis studies scholarly memory of the American founders and “Founding Fathers” via inclusion in American dissertations. Using eighty-one semi-randomly and diversely selected founders as case subjects to examine and trace how individual, group, and collective founder interest evolved over time, this thesis uniquely analyzes 20th and 21st Century Revolutionary American scholarship on the founders by dividing it five distinct periods, with the most recent period coinciding with “founders chic.” Using data analysis and topic modeling, this thesis engages three primary historiographic questions: What founders are most prevalent in Revolutionary scholarship? Are social, cultural, and “from below” histories increasing? And if said histories are increasing, are the “New Founders,” individuals only recently considered vital to the era, posited by these histories outnumbering the Top Seven Founders (George Washington, Thomas Jefferson, John Adams, James Madison, Alexander Hamilton, Benjamin Franklin, and Thomas Paine) in founder scholarship? The thesis concludes that the Top Seven Founders have always dominated founder dissertation scholarship, that social, cultural, and “from below” histories are increasing, and that social categorical and “New Founder” histories are steadily increasing as Top Seven Founder studies are slowly decreasing, trends that may shift the Revolutionary America field away from the Top Seven Founders in future years, but is not yet significantly doing so.