This work deals with the changes of rhetorical education and emotional orders in the second half of the 18th century. The aim of the research is to assess the relations among language education, funtions of medias, anthropological models and expression of emotions on the Threshold of enlightenment. The background of the research shapes the transformation of rhetorical tradition. The research of the broad field of pedagogical, rhetorical and moral discurs is focused on the collegium of Karl Heinrich Seibt.

This thesis is designed as a comprehensive analysis of the advertising discourse within some pre-set constrains. Specifically, the main area of interest is the realm of American print advertising after 1945. Within these limits, advertising is understood as a mode of language, the chief semantic unit of which is a form of Barthesian myth, a superstructure divorced from reality that supersedes de Saussure's semiotics of the sign. The bulk of this thesis is then a diachronic analysis of the development of these myths and their role as both mirrors and catalysts of a whole range of stereotypes, value hierarchies or fixed ideas firmly embedded within American collective consciousness. The primary materials for this analysis are then various specimen of the advertisements themselves, carefully selected because of their representativeness, influence or significance within the advertising realm. The main theoretical framework rests on Marx's understanding of the commodity as a certain type of fetish, Barthes's description of the structure and social function of the myth, Baudrillard's and Debord's theories on such notions as the society of spectacle, the reign of simulacra and hyperreality, Benjamin's understanding of the uniqueness of representation and its aura and finally McLuhan's detailed accounts of...

Countries in southern Africa have been implementing economic liberalisation policies for over two decades, with the aim of reversing years of economic decline. This process of economic liberalisation has been largely been influenced by the International Monetary Fund (IMF) and the World Bank policy prescription. While the developed world has been piling pressure on countries in the Sub-Saharan region to integrate their national economies into the global economic, different countries have responded differently in opening up their economies. For some, the new economic policy regime has entailed a shift from a state-run economy and focusing more on a free market economy. While some countries have taken a cautious approaching to economic liberalisation, Zambia went for rapid liberalisation, which has led to negative social consequences on employment and the livelihoods of the working class. Through the adoption and implementation of labour market flexibility policies, Zambia and other countries in the region have seen an upswing in new forms of employment such as casual labour, subcontracting and temporary employment, which have no protection and have exposed workers to exploitation. Employment levels have also dropped as the capitalist investors shed off massive numbers of workers in order to reduce labour costs. Local manufacturing industries, in most cases, have been forced to close down and lay-off workers due to unfair competition with cheap imported goods. Liberalisation in developing countries in general and southern Africa in particular, has entailed weakening the role of the state in national economic management. Governments are increasingly succumbing to the dictates of multinationals and are failing to enforce regulatory measures needed to protect the welfare of workers and their working conditions.

The proposal has been put forward that ecological economics seek to become substantive economics (Gerber and Scheidel 2018). This raises important issues about the content and direction of ecological economics. The division of economics into either substantive or formal derives from the work of Karl Polanyi. In developing his ideas Polanyi employed a definition from Menger and combined this with Tönnies theory of historical evolution. In this paper I explore why the resulting substantive vs. formal dichotomy is problematic. In particular the article exposes the way in which trying to impose this dichotomy on history of economic thought and epistemology leads to further false dichotomies. Besides Polanyi, the positions of other important thinkers informing social ecological economics (SEE) are discussed including Neurath, Kapp and Georgescu-Roegen. The aim is to clarify the future direction of ecological economics and the role, in that future, of ideas raised under the topic of substantive economics. / Series: SRE - Discussion Papers

Made available in DSpace on 2015-04-14T13:54:54Z (GMT). No. of bitstreams: 1 405527.pdf: 1384202 bytes, checksum: 94fde6f38dad412971d0d20bf7877639 (MD5) Previous issue date: 2008-08-29 / A tese tem como objeto de estudo a concep??o de verdade e sua rela??o com a base emp?rica. Investiga a possibilidade de o conhecimento coincidir com seu objeto, tornando as teorias verdadeiras. O racionalismo cr?tico ? o contexto no qual Popper desenvolve esse debate. Nossa proposta investiga a transforma??o da filosofia popperiana, de uma no??o inicial em que sequer aparece a terminologia verdade e falsidade, passando pela aceita??o da certeza quanto ? falsidade de proposi??es emp?ricas, at? a relativiza??o de tais conceitos. Aponta o risco de ceder integralmente ao ceticismo e faz perceber que o autor lan?a m?o de uma metaf?sica evolucion?ria como subs?dio para sua filosofia das ci?ncias. O estudo evidencia claro que Popper foi contradit?rio ao negar a indu??o e retom?-la em sua id?ia de aproxima??o da verdade; foi superficial relativamente ? teleol?gica id?ia regulativa da verdade e; foi ing?nuo ao conceber a base emp?rica como decisiva em um falibilismo restrito. A tese mostra que ele aceitou seus erros e os corrigiu; prop?s a verdade e a aproxima??o da verdade como par?metros para a cr?tica e; aceitou que a apreens?o te?rica do mundo s? ? poss?vel por representa??es na linguagem. Com tal procedimento, Popper venceu o positivismo e as teses antiliberais substituindo a meta de fundamenta??o pela id?ia de cr?tica. Seu instrumental conceitual p?s-positivista permite a interpreta??o da ci?ncia como altamente din?mica, complexa e criativa, em um universo cujas contradi??es te?ricas s?o inevit?veis e o pluralismo conjectural permite desvendar a realidade de forma mais abrangente.

A ideia do desenvolvimento por muito tempo esteve associada à expansão das formas capitalistas de produção e às suas consequências em termos do progresso técnico e de acumulação de riquezas. O debate contemporâneo, no entanto, resgata princípios e temas formulados por Karl Polanyi durante e após a segunda guerra mundial, evidenciando a atualidade e a importância da redescoberta de seu pensamento. Este estudo objetiva analisar o desenvolvimento municipal no Brasil a partir da concepção teórica de Karl Polanyi. Para tal, foi feita uma releitura dos princípios de coordenação social evidenciado por Polanyi (1947; 2012a; 2012b) de modo que os princípios passam a ser representados por três dimensões: Estado, mercado, solidariedade e economia familiar, que formam a abordagem multidimensional. Através da abordagem multidimensional foi estruturado o índice de desenvolvimento municipal polanyiano (IDMP), este tem duas finalidades distintas: a) permitir a visualização da organização econômica municipal brasileira, a partir da vertente plural da economia de inspiração teórica polanyiana e; b) verificar como que o índice de desenvolvimento humano municipal (IDHM) se manifesta nos municípios com fortes caraterísticas polanyianas, impressas através das dimensões que compõem a abordagem multidimensional. Os resultados encontrados mostram que: a) de acordo com os conceitos analisados, o desenvolvimento dos municípios brasileiros se mostra bem incipiente; b) e que existe uma relação direta e positiva entre IDMP e o IDHM. Os municípios que atingem as melhores faixas do IDMP apresentam também um IDHM mais fortalecido o que expõem que pluralidade econômica de certo modo influencia em características econômicas e sociais consideradas desejáveis e esperadas do processo de desenvolvimento. / For long, the idea of development had been linked to the expansion of the capitalist ways of production as well as their consequences as to the technical and riches accumulation progress. The contemporaneous debate, however, has rescued Karl Polanyi's principles and themes. This has been done both during and after the second world war, what has evidenced the update and how important the rediscovery of his thought is. This study aims to analyze the city development in Brazil from Karl Polanyi's theoretical conception. To do so, a rereading on the social coordination principles which were evidenced by Polanyi (1947; 2012a; 2012b) has been taken so that these principles become represented by four dimensions: State, market, sympathy and subsistence which form the multidimensional approach. Through the multidimensional approach, the polanyian city development index (PCDI) has been structured. This one has two outstanding aims: a) allowing the visualization on the brazilian city economical organization from the plural perspective on the economy which was inspired by the polanyian theory; b) verifying how the city human development index (CHDI) appears in cities where polanyian features are strong, expressed through the dimensions which form the multidimensional approach. The found results show that: a) according to the analyzed concepts, development in Brazilian cities are quite incipient; b) there is a direct and positive relation between PCDI and CHDI. The cities, where PCDI are better, also show a stronger CHDI, what reveals that economical plurality, somehow, influences social and economical features of the development progress which are wished and hoped.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-28T09:09:32Z No. of bitstreams: 1 Andre Vidal Viola.pdf: 1414358 bytes, checksum: 3e7bf11ad30b7e0341afb62d27d9240f (MD5) / Made available in DSpace on 2018-11-28T09:09:32Z (GMT). No. of bitstreams: 1 Andre Vidal Viola.pdf: 1414358 bytes, checksum: 3e7bf11ad30b7e0341afb62d27d9240f (MD5) Previous issue date: 2018-09-17 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / In this dissertation we try to analyze how Karl Marx mobilizes past and history to make a critical exposition of the present. It is known from the suppressed Introduction in his 1859 Contribution to the Critique of Political Economy that Marx did not wish to follow simply the historical development of the determinations of capital but to recover the order and the expositive movement of these determinations as put by the mode of capitalist production itself. By this we seek to identify in Marx's writings how economics general forms relate to the manifestations of their specific existences, particularly in capitalism. We also seek to point to criticism as a specific historical moment where concrete contradictions bring the need to overcome the theoretical expressions of the present. Thus, criticism and theory also differ in the way of apprehending history. From the notion of the genesis of presuppositions we seek to follow the marxian exposition of the value form and of capital in its general form to locate some passages that make references to Aristotle. Therefore, we do not attempt here any form of comparison, approximation or contrast between the two authors, but only to delimit and analyze such references in the precise place that they assume in the critical exposition of capital. Finally, we follow a small but relevant set of quotations from Aristotle's Nicomachean Ethics and Politics, which persisted for more than a decade in Marx's work, from the Contribution of 1859 to the second edition of Capital in 1872 / Nesta dissertação procuramos analisar como Karl Marx mobiliza o passado e a história para fazer uma exposição crítica do presente. Sabe-se, pela Introdução suprimida em sua obra de 1859, Contribuição à Crítica da Economia Política, que Marx não desejava acompanhar simplesmente o desenvolvimento histórico das determinações do capital, mas sim recuperar a ordem e o movimento expositivo dessas determinações como posto pelo próprio modo de produção capitalista. Com isso procuramos identificar nos escritos de Marx como formas gerais da economia se relacionam com as manifestações de suas existências específica, particularmente no capitalismo. Também procuramos apontar a crítica como um momento histórico específico onde as contradições concretas trazem a necessidade de superar as expressões teóricas do presente. Assim, crítica e teoria se diferenciam também no modo de apreender a história. A partir da noção de gênese de pressupostos buscamos acompanhar a exposição marxiana da forma valor e do capital em sua forma geral para localizar algumas passagens que fazem referências a Aristóteles. Logo, não intentamos aqui nenhuma forma de comparação, aproximação ou contraposição entre os dois autores, mas tão somente delimitar e analisar tais referências no lugar preciso que estas assumem na exposição crítica do capital. Finalmente, acompanhamos um pequeno, mas relevante, conjunto de citações, da Ética a Nicômaco e da Política de Aristóteles, que persiste por mais de uma década na obra de Marx, desde a Contribuição de 1859 até a segunda edição de O Capital em 1872

O presente trabalho tem por finalidade construir uma reflexão crítica a respeito da ética na advocacia. Não da ética dos advogados enquanto indivíduos, mas enquanto investidos da função social que lhes cabe em seu afazer profissional. A partir da premissa metodológica do materialismo histórico, procura-se demonstrar a correspondência necessária entre capitalismo (forma-mercantil) e direito (forma-jurídica), bem como, nesse eixo, da fundamental contribuição dos advogados à práxis capitalista, da qual o direito é imprescindível amarra estrutural. Os reflexos dessa dinâmica na ética advocatícia são examinados, de modo específico, no cenário de aplicação de três preceitos profissionais básicos: os da independência, da probidade e da publicidade moderada , a partir dos quais fica claro seu constrangimento pelas formas sociais capitalistas. No curso do trabalho, o tema da ideologia é abordado para ilustrar o profundo grau em que ela contribui para a reprodução das relações sociais e para a constituição dos indivíduos enquanto sujeitos - e, sob o capitalismo, enquanto sujeitos moldados pelo capital e em prol dos interesses do capital. Debate-se o papel ideológico não só do direito, e de seus agentes, como também da teoria filosófica que se constrói em torno de todo esse afazer. Contudo, se por um lado a filosofia pode servir para reforçar ideologicamente a práxis da exploração, também lhe é reservado o papel de apontar o caminho por meio do qual seja possível romper com ela. Por essa razão, à luz do conceito de utopia concreta, dado por Ernst Bloch, apontamos para a possibilidade histórica de efetivação de uma nova matriz sociológica, de caráter socialista, na qual o direito e seus agentes deixarão de exercer o protagonismo de uma justiça que é meramente formal, para dar lugar à justiça em sentido concreto, materializada no plano social. / The current paper aims at building a critical reflexion on lawyers ethics. Not in the sense of ethics in lawyers as individuals, but as they are invested in the social role they have when they are in the exercise of their professions. Starting with the methodological premise of historical materialism, we have tried to demonstrate the necessary correspondence between capitalism (commodity form) and law (legal form), as well as the fundamental contribution of lawyers to the capitalist praxis, of which law is the essential structural tie. The reflexes of this dynamic in lawyers ethics are examined in a specific way, in the scenery of the application of three professional basic premises: independence, probity and moderate advertising based on which its embarrassment before social capitalist forms is clear. In the course of the paper, the ideological theme is approached to illustrate the profound degree in which it contributes to the reproduction of social relations and to the constitution of individuals as subjects and, under capitalism, as subjects moulded by capital and for the interests of capital. The ideological role is debated not only as the law and its agents, but also the philosophical theory that is built around this entire task. Nevertheless, if on the one hand philosophy can be used to ideologically reinforce the exploitation praxis, it also has the role of pointing the way in which it may be feasible to break with it. For this reason, under the light of concrete utopia, as given by Ernst Bloch, we point at the historical possibility of effectiveness of a new sociological matrix, of socialist characteristic, in which law and its agents will cease to exert the leading role of justice that is merely formal to make way to justice in its concrete sense, materialized in the social plan.

La representación marxiana del comunismo constituye la apuesta por la superación de las formas sociales del capitalismo, tanto por medio de la radicalización de sus vastos logros productivos y civilizatorios, como por vía de la negación de determinadas mediaciones sociales que han constituido la condición para que dichas formas constituyan estructuras de dominación y enajenación. Como parte de estas mediaciones, la política sería la mediación por excelencia en la cual quedaría consumada la escisión y el antagonismo entre lo individual y lo común, entre lo particular y lo universal, que caracteriza a las sociedades de clases. No sería sino por medio de su abolición que la libertad humana podría ser cabalmente realizada en una hipotética sociedad comunista que hubiese revolucionado las circunstancias del modo de producción capitalista. Esta tesis aborda críticamente esta representación. Lo hace a través de un procedimiento expositivo en el que se expone la crítica de Marx a la sociedad capitalista y se procura sacar las conclusiones que de ella se desprenderían a la hora de pensar aquella sociedad que sería su resultado histórico. Se procede, entonces, desde Marx para caracterizar a la lógica del capital y a sus tendencias inmanentes de negación de la libertad y crisis de reproducción; pero también se procede contra Marx al advertir que su representación del comunismo no asume todas las consecuencias que resultarían de una eventual superación de la propiedad privada capitalista de los medios de producción. Desde este contrapunto se delineará lo que denominaremos el liberalismo de Marx. Sobre la base de los insumos procedentes de la economía política marxiana fundamentamos la crítica de la ciudadanía moderna, a la vez que –siguiendo a Marx– perfilamos la finitud histórica de su peculiar orden de dominación. Proponemos, a continuación, que la sociedad comunista que resulta de esta crítica resultaría una sociedad de individuos libres y diferentes que cogestionan la satisfacción de sus necesidades y el desarrollo de sus capacidades, tanto individuales como colectivas, de subsistencia y de autorrealización. A nuestro juicio, la apuesta marxiana contra la política en una sociedad humanamente emancipada complotaría contra el interés de la libertad personal al desinteresarse por los términos concretos de la gestión de lo común; en particular, por las mediaciones necesarias para lidiar con los antagonismos humanos y para inscribirse realistamente en la finitud de nuestras capacidades transformadoras. En este sentido, sigue una ruta utopista que responde a una serie de presupuestos que comparte con el liberalismo, tales como la presunción de que la política es un escenario contingente, en tanto artificial y meramente técnico, que bien podría ser dejado de lado en favor de una cierta armonía espontánea entre las voluntades particulares. / Tesis

本比較研究討論兩位廣被推崇，卻常被誤解的的知識份子一曼海姆(1893-1947)及唐君毅(1909-1978) 。驟眼看來，他們似乎沒有太大可比擬之處。曼海姆是匈牙利古典社會學家。而唐君毅則為近代中國文化運動一當代新儒家一的中堅人物。在本文看來，他們之所以容易被誤解是他們的思想均有較重要的紕漏，而他們共同作為流亡知識份子的經驗，是導致他們思想的缺失的主要原因，亦是本文將他們作比較研究對象的根據所在。本文演繹曼海姆的思想，尤其針對其中帶試驗性質的不連貫性，至於唐君毅思想的特質是近乎玄想式的觀念主義。本文通過他們各自的流亡經驗及社會本體論處境以解釋他們思想的缺點。 / 按布伯的看法，有利的知識及文化環境須建基於社群內的互動生活，只有在這樣的背景下，社會及文化(傳統)條件才可平衡地交往發展。循這思路出發，本文分析的二位知識份子均生活於長期失卻「家」的狀態一即與個人存在所契合的生活場所一及失卻人置身於「家」中的安全戚、自然白發的戚覺。正是因此曼海姆的流亡可說是直接引發他思想的試驗色彩與性格，他試圖在不同社會與文化脈絡中找尋一個文化的平衡點，卻因將注意力過份著眼於面對各種社會關條而不幸失落在其中，故此他難以找到一個統一的思想觀念或架構來綜合他不同時期的思想，以及其中的不連貫甚或矛盾。至於唐君毅，跟曼海姆剛好相反，只將注意力集中在中國文化及儒家傳統的傳承上，在其流亡期間沒有作出多大文化適應。一方面他離開了他本來身處的社群，男一方面他亦沒有融入新的社會。這正好解釋他觀念及玄想意味甚濃的思想形態，他過份集中於文他想像中，而相對抽離於社會生活及現實。 / 通過研究這兩位學者，本文提出對「傳統的社會學強度綱領」，指出「傳統」的重要性可同時普及於現代及傳統社會，因為傳統所司的功能對不同類型的社會均有其價值一提供文化框架、文化慣習及文化的信託。本文希望藉理解曼海姆及唐君毅作為流亡知識份子與傳統的關係，推動社會學中對「傳統」的詮析及應用以理解社會生活。 / The present comparative study engages with two highly regarded intellectuals who are however also candidates of convenient misinterpretation-Karl Mannheim (1893-1947), the Hungarian classical sociologist, and Tang Junyi (1909-1978), the major spokesperson for the Chinese cultural movement of contemporary Neo-Confucianism. These intellectuals are juxtaposed for the common experience of exile that each had to undertake, which spanned the major part of their mature lives, as well as disrupted their affinity with tradition. Mannheim's and Tang's experiences of exile and tradition are considered here as among the major factors for the misinterpretation that they face, as regarding Mannheim's experimentalism and Tang's contemplative idealism. / On the empirical level, by way of probing into the respective social ontology of Mannheim and Tang as intellectuals in exile, this study establishes their different epistemic predicaments as diametric manifestations of the unhomely and hence unnatural intellectual conditions plaguing them in exile. Unhomeliness designates the condition in which an intellectual loses his home base-an existential realm of familiarity and certainty-that underlies the unity and continuity of his individual and intellectual identity. An unhomely intellectual is situated in an unending intermediate state between home and host, for which the social and cultural orientation of intellectual identity becomes problematic. / Along Martin Buber's line of thinking, a productive intellectual and his cultural condition has to be one of a spontaneous communal setting where there is a balanced interplay of the social and the cultural/traditional dimensions. The experimental incoherence of Mannheim's thought is thus considered here as the predominance of the social factors in his intellectual production during exile. While for Tang Junyi, his primarily contemplative posture even regarding the substantive agenda of Chinese modernisation is the result of the pre-eminence of the cultural/traditional parameter in his intellectual formation. / On the conceptual level, the state and experience of exile also spell the significant breaching and the bracketing of the immediate relationship between intellectual and the cultural tradition he was raised in. Exile thus provides the vantage point for a closer diagnosis of the immediacy of tradition and intellectual, which is generally overlooked in a naturalistic communal context. / The substantive concern with exile notwithstanding, opting for the (re )instatement of tradition in the form of a strong programme of the sociology of tradition comprises the broader leitmotif of the present study. A strong programme for sociological study of tradition reaffirms the centrality of tradition in all forms of societies, even modem society. Tradition as in this dissertation is delineated into the three analytical attributes of cultural framework, cultural habitus, and cultural commitment, viewed as indispensable to the survival of all societies. A strong programme of tradition is meant to rectify the protracted asymmetric relations between tradition and modernity which impedes meaningful exegesis of not only the traditional, non-Western (or non-modem) societies, but modem societies as well. It is also essential for the ongoing reflection of Western sociology and the Enlightenment discourse, regarding their relationship with the alleged 'tradition' that they unwittingly fabricates. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Chan, Siu Han. / "December 2011." / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 319-350). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract also in Chinese. / Abstracts in English and Chinese. / ABSTRACT --- p.i / ACKNOWLEDGEMENTS --- p.iv / Tradition, Intellectual and Utopia: Towards a Strong Programme of the Sociology of Tradition / Chapter 0.0 --- Prologue --- p.1 / Chapter 0.1 --- Detraditionalization Thesis and the Strong Programme of the Sociology of Tradition --- p.2 / Chapter 0.2 --- Towards a Strong Programme of Tradition in Sociological Inquiry: Thematics --- p.22 / Chapter Chapter 1 --- Analytical Framework: Tradition and the Social Ontology of an Intellectual in Exile / Chapter 1.0 --- Prologue --- p.50 / Chapter 1.1 --- Research Design and Analytical Considerations --- p.51 / Chapter 1.2 --- Analytical Framework: Tradition and the Social Ontology of an Intellectual in Exile --- p.59 / Chapter Chapter 2 --- Karl Mannheim and a Sociology with Cosmopolitan Intent: The Labyrinth of Tradition and Utopia / Chapter 2.0 --- Prologue --- p.101 / Chapter 2.1 --- Karl Mannheim: The Awkward Classical Sociologist --- p.102 / Chapter 2.2 --- Stages of Mannheim's Intellectual Development --- p.106 / Chapter 2.3 --- German Tradition and Mannheim's Utopian Sociology --- p.108 / Chapter 2.4 --- The Crossroad of Traditions and Mannheim's Sociology with Cosmopolitan Intent --- p.122 / Chapter 2.5. --- The Labyrinth of Tradition and Utopia: Mannheim and Unrooted Cosmopolitanism --- p.136 / Chapter Chapter 3 --- Karl Mannheim's Split Allegiance to Cultural Traditions: The Intellectual Experimentalism of an Unhomely Intellectual / Chapter 3.0 --- Prologue --- p.143 / Chapter 3.1 --- Mannheim's Intellectual Experimentalism and Immaturity --- p.144 / Chapter 3.2 --- Mannheim's Exile, and his Exile from Exile --- p.148 / Chapter 3.3 --- Gaining Access to the Centre: The Immigrant Intellectual in Germany --- p.152 / Chapter 3.4 --- Mannheim's Hobson's Choice: The Refugee Scholar in England --- p.157 / Chapter 3.5 --- Split Allegiance to Traditions: The Epistemic Predicament of an Unhomely Intellectual --- p.173 / Chapter Chapter 4 --- Tang Junyi and Cultural Evangelism: Chinese Tradition and the Utopia of Here and Now / Chapter 4.0 --- Prologue --- p.185 / Chapter 4.1 --- Tang Junyi: The Peripheral 'Giant of the Cultural Universe' --- p.186 / Chapter 4.2 --- Collective Deliverance from the Tragic: Precocious Settlement of Tragic Consciousness in Chinese Culture --- p.201 / Chapter 4.3 --- A Philosophy of Philosophy: The Spirit of Human Unity in the Nine Realms of Mind --- p.221 / Chapter 4.4. --- Envisioning a (Confucian) Utopia of Here and Now: Living as Redemption --- p.237 / Chapter Chapter 5 --- Tang Junyi's Epistemic Predicament: The Homely Intellectual away from Home / Chapter 5.0 --- Prologue --- p.243 / Chapter 5.1 --- The Contemplative and Religious Posture of Tang Junyi's Thought --- p.244 / Chapter 5.2 --- Tang Junyi's Engagement with the Pathogenesis of Chinese Intellectual Milieu --- p.249 / Chapter 5.3 --- Tradition in Exile: Defending the Centre from a Peripheral Position --- p.255 / Chapter 5.4 --- Tradition and Exile: The Intellectual Sojoumer in Hong Kong --- p.263 / Chapter 5.5 --- Idealistic Approach and The Homely Intellectual away from Home --- p.277 / Chapter Chapter 6 --- Tradition and Intellectuals in Exile: A Comparison of Karl Mannheim and Tang Junyi / Chapter 6.0 --- Prologue --- p.283 / Chapter 6.1 --- The Interplay of the Social and the Cultural/Traditional on Exiled Intellectuals: A Comparison of Karl Mannheim and Tang Junyi --- p.285 / CONCLUSION / Chapter 7.1 --- Tradition and the Inner-order of an Intellectual Vocation --- p.306 / Chapter 7.2 --- Further Thought on Utopia --- p.315 / BIBLIOGRAPHY --- p.319