This study argues for a transition from imperialism to internationalism in British Columbia educational thought, policy and practice from 1900 to 1939. Three contrasting and complementary internationalist orientations were dominant in British Columbia during that period. Some educators embraced an altruistic “socially transformative internationalism” built on social gospel, pacifist, social reform, cooperative and progressivist notions. This contrasted with a self-interested “competitive advantage internationalism,” more explicitly economic, capitalist and entrepreneurial. A third type was instrumental and practical, using international comparisons and borrowing to support or help explain the other two. The thesis pays special attention to province-wide developments both in government and out. These include the work of the British Columbia Teachers’ Federation (BCTF), of several voluntary organizations, and provincial Department of Education policy and programme innovations. Examples include the rise, demise, and revival of cadet training, technical education, Department curriculum policy, and the work of the Overseas Education League, the National Council on Education, the Junior Red Cross, the World Goodwill Society of British Columbia, the Vancouver Board of Trade, and the League of Nations Society in Canada. A diverse array of BCTF leaders, parents, teachers, voluntary organizations, students, educational policy makers and bureaucrats, editorialists, the general public, and the provincial government supported international education and internationalist outlooks. The argument is supported chiefly by organizational and government documents, by editorials, letters, articles, commentaries, conference reports, and speeches in The B.C. Teacher, by Department of Education and sundry other reports, by League of Nations materials, and by newspapers and other publications. Distinctive imperially-minded educational ideas and practices prevailed in British Columbia from about 1900 to the mid-1920s, whereas explicitly internationalist education notions and practices complemented or overshadowed imperial education from about 1919 to 1939. The transition from imperialism to internationalism in British Columbia education and society coincided with Canada’s industrialization in an interdependent global economy, and its maturation into an independent self governing nation within the Commonwealth and League of Nations.

The Tang dynasty (618-907) is often referred to as a golden age of Buddhism in China. This research, concentrated on the first half of the dynasty (618-755), shows that Buddhism's impact on Tang aristocratic society has been overestimated. Looking at models of the familial and social order that one can extract from the Tang Code as well as from some literary works of the period, the picture emerging is that Tang society was a highly stratified one, and based on Confucian values. Buddhism, in order to establish and maintain itself in China, had to compromise with those values. However, its efforts to conciliate its doctrine with some Confucian precepts did not suffice to prevent its decline. Ultimately, Confucian values were reaffirmed as the sole basis of Chinese society, and remained so until the end of the Qing dynasty, in 1911.

Reading of the poetics of Beppe Fenoglio in relation to the philosophical and religious systems of the ancient Celts, a people who dominated the territory of Piedmont from the IV century BC to the I century AD. / A brief explanation of the history of Piedmont from prehistoric times, through Ligurian and Celtic domination, to Roman conquest and the consequent partial romanization of the territory will introduce the subject. / Certain aspects of the religion of the Celts, as described both by classical authors and modern scholars, will be examined in the context of beliefs, customs, and traditions of modern rural Piedmont using interviews (See Appendix ) conducted in Beppe Fenoglio's homeland, the Langhe. / Rural Piedmontese traditions and beliefs will be identified in the works of Fenoglio, particularly in Il partigiano Johnny and La malora, in order to describe the nexus that ties the concept of nature and the view of life and death expressed in the works with the naturalism of the ancient Celts.

This study begins by highlighting the fact that after identifying the causes of defects in the socio-economic development of Africa and its populace African scholars argue for the re-centering of African cultural heritage as a strategy for (re)-construction and socioeconomic development. In fact, the alienation and marginalization of African cultural values and traditions by the designs of colonialism and apartheid have resulted in the distortion and disorientation of some of the most fundamental aspects of the culture of the colonized. Undeniably, this phenomenon contributed immensely to the situation of 'underdevelopment' in Africa Culturally, people were prevented from engaging the European culture(s) on their own terms. Economically - because the African cultural heritage was degraded to the level of the 'savage', the 'primitive', 'uncivilized' and even the level of the 'superstitious' or 'mystical' compared to the ' logical' found in the Western cultural thought and behaviour - African people(s) were mostly prevented from participating in the development of the continent. More importantly, given the present unfolding scenario of the African leaders' dream for an African century- manifested in the transformation of the Organization of African Union into the African Union (AU) (during the week of the 9 to 12 July 2001) and the vision and mission of New Partnership for Africa's Development (NEPAD) - juxtaposing this ideal to the pressures globalisation process exerts on the African continent, this study III seeks to identify essential elements of African Cultural Heritage that (if reclaimed and redefined) can contribute towards the transformation and development of (South) Africa and its people. The two critical questions here are: (a) Against the backdrop of Africa's economic disposition, what is the way forward for the continent to extricate itself from the quagmire of poverty, disease and instability? (b) Is Pan-Africanism the solution to the African crisis in the 2IIt century and the globalizing world? The African Renaissance discourse (as a new Pan-Africanism vision in the 2IIt century and a philosophical framework for (re)-construction and development) is central to this study, precisely because no nation that was uprooted from its soul can be able to recover wholly and progress without basing its socio-economic development plans on its own cultural identity and self-knowledge. It is hoped that this study will form part of existing critical resource material concerning the legacy of underdevelopment, and the constructive proposals and strategies critical in the socio-economic (re)-construction and development of Africa in the context of g1obalisation and its marginalising tendencies and practices against the countries of the South. / Thesis (M.A.)-University of Durban-Westville, 2004.

This thesis traces Freud's debt to classical Greece and argues that the development of his theory should not be considered apart from its roots in this legacy. The psychoanalytic project sheltered under the umbrella of Altertumswissenschaft and used the "ancient world to illuminate the modern". Winckelmann's Hellenism provided the foundations to German culture in the eighteenth and nineteenth centuries and dominated the educational and cultural institutions in which Freud lived and worked. Nietzsche later challenged Winckelmann's Apollian vision of Greece, and his "psychology of the Dionysian condition" acknowledged both irrational passion and sexuality. Freud is heir to both Winckelmann's and Nietzsche's Greece, and the dialectical tension between the rational and irrational, the mind and the body, that is evident in the reception of classical Greece in the nineteenth century is often paralleled in Freud's work. Hellenism is an essential element in Freud's theory of dreams and the unconscious. Greek mythology grounds the Oedipus complex, and informs his theorising on human sexuality. It plays an influential role in early sexology, and many of the challenges to psychiatry and neurology have their origin in Greek classicism. Not only does psychoanalysis rely on content drawn from this legacy, but its methodology as well as it structure are deeply influenced by Freud's knowledge of ancient Greece and his involvement in classical scholarship. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2008.

There is a supposition that with the current progress in artificial intelligence (AI), machines that surpass the cognitive functioning of human beings is imminent. There is no doubt that singular human functions can be performed more efficiently by machines. however. the complexity of human functioning involves the simultaneous cognizance of information received through the various senses. The complexity of human functioning is best reflected in the perceptions of Marcel Jousse in The Anthropology of Geste and Rhythm (I997). Whilst proponents of AI envisage the cognitive functioning of the computer surpassing human cognitive functioning, they fail to acknowledge that human cognitive functioning extends beyond mere information processing and expression of predictable responses. The complexity of human expression is influenced by a variety of sensory environmental stimuli as well as previous experience. The fundamental 'law' of the indivisibility of the psycho-physiological complexus of the human composite identified by Jousse, indicates that human memory emanates from human interaction with the environment. The computer is incapable of interacting with the environment in the way that the human being interacts, which implies that it cannot replicate human memory. This study argues that: • The human being operates simultaneously as a psychological, physiological and biological being, which implies that human memory, is simultaneously biological, psychological and emotional. • Human memory arises out of mimism and is biologically rhythmed, and that this rhythm operates in synchrony with the universal cosmoiogicai rhythms. • Computer rhythms do not operate in synchrony with universal cosmological rhythms. which implies that the operation of its memory is very different to that of the human being. Therefore the computer will not be able to replicate human functioning. / Thesis (M.A.)-University of Natal, Durban, 2000.

No description available.

This study explores and reiterates the significance carried by the notions of place, multiplicity and experience in the approaches to the study of architecture, in the shaping of cultures, and in the construction of urban (hi)stories and topographies. The research aims to reveal the existence of a transcultural space constituting the cosmos of Nicosia, capital city of the late medieval and renaissance Kingdom of Cyprus. It is argued that the natural and built environment of the city simultaneously witnessed as well as constructed this highly obscure space, whose elusive nature has not been sufficiently or comprehensively researched thus far. The purpose of this study is to unearth numerous attempts at reconciliation by medieval civilizations, and to comprehend their repeated efforts at bringing in parallel existence and understanding adjacent, but seemingly oppositional or even confrontational, cultures and spaces. / The method used engages a re-interpretation of Nicosia's urban space by means of a scholarly narrative, defined as a comprehensively annotated telling of citizens' experiences through the city. While maintaining that it is this telling which better exposes the city's character, past findings on the architecture, topography, and urban experience of Nicosia are concurrently examined, some of them accepted and others re-proposed. Different architectural and ethical realities for the city, as well as varied urban and social identities, emerge as possibilities for pondering only after the superimposition of scientific findings on an interweaving web of experiences, on the remarkably phenomenal world of medieval urban space.

Socialinė utopija yra stabiliausia žmonijos svajonė apie tobulą visuomenės būseną. Nematomu siūlu ji susieja tarpusavyje daugumą epochų ir savo šaknimis siekia tolimąją praeitį, atrasdama save žmonijos svajonėse apie „aukso amžių“. Būtent todėl kai kurie tyrinėtojai laiko socialinę utopiją vienu seniausių ir fundamentaliausių mitų. Utopijos esmės apmąstymams skirta daug filosofų, istorikų, sociologų darbų, tačiau iki šiol mokslinėje literatūroje neegzistuoja vieningo viešai pripažinto „utopijos“ sąvokos apibrėžimo. Dėl to diskusijos šiuo klausimu tebesitęsia. Kai kurie tyrinėtojai mano, kad apibrėžti utopijos apskritai yra neįmanoma. Nors mokslinėje literatūroje yra be galo įvairių „utopijos“ aiškinimo būdų, darbe yra bandoma skirtingus požiūrius subalansuoti, kad galima būtų išspręsti iškeltą tikslą – aptarti perėjimą nuo utopinių epochų į antiutopinę. Socialinė utopija, kaip visuomeninės minties reiškinys, savo raidoje išgyveno daug etapų. Pirmiausia – tai mitologinis etapas, kada visi pasaulio reiškiniai, išpasakojami pagal jų daromą įspūdį žmogaus vaizduotei, įgauna (mūsų akimis žiūrint) simbolinį, fantastinį bei sapnus primenantį pobūdį. Antrąjį etapą galima sąlygiškai apibrėžti kaip demitologizavimo, arba racionalizavimo etapą. Čia atsiranda teoriniai aiškinimai, kodėl idealioji būtis ir su ja siejamas žmonijos laimingas gyvenimas yra kitokia negu realus gyvenimas. Šiuo atveju realusis gyvenimas savaip „įstatomas“ į kitą, lyg ir neegzistuojantį pasaulį, tačiau turintį... [toliau žr. visą tekstą] / Social utopia is the steadiest dream of sustainable human consciousness of the perfect state of society. It is an invisible thread binds together many times and has its roots in the distant past, revealing itself in the human dreams about the "golden age". That's why some researchers call the social utopia one of the oldest and most fundamental myths. Social utopia as a phenomenon of public opinion in its development goes through a number of stages, firstly, that the mythological stage, when a person creates a fantastic, fairy picture of the world, which in general is an emerging property of consciousness. The second phase can be arbitrarily designated as the theoretical-rational. Here, the construction of a human happiness is based on theoretical reflection by a rational positing of ideal being in a different, non-existent world, having though the features of the real world. Third, the practical stage in which the utopian theories that can affect the world and transform it (for example, utopian socialism) are being tried to implement. Here also presents utopian desire to embody social and moral foundations into real practical life. The revival and the rise of utopian consciousness usually occur in times of great social and political upheavals. This research indicates that nutrient growth for utopia is the crisis, transitional stages in the development of society, so utopia is often a symptom of the crisis in the existing social order. Utopia accumulates and expresses... [to full text]

The essay examines the concept of revolt in D.H. Lawrence's novel Lady Chatterley's Lover through an analysis of its portrayal of society, oppression, and violence, as well as love, tenderness, and the body. Sigmund Freud's essay Civilization and Its Discontents is used as a theoretical framework.