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| 1 |
ID:
130814
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2014.
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| Summary/Abstract |
Buddhist Ethics is imbedded in the fabric of Noble Eightfold Path which prescribes certain do's and don's in order to get rid of suffering and attain the highest goal of Eternal Bliss (Nirvana). Though, the basic purpose of Buddhism is to make the people aware of existential problem of suffering and to enable them to get rid of it, it has touched almost all aspect of human life. The formulation of Buddhist ethics in fom1 of moral code is one of them.
Ethics generally deals with human conduct and is concerned with questions pertain to what is good and bad, what is right and wrong, what is virtue and vice, what is just and unjust, what are our duties and rights. There are divergent views with regard to the scope and nature of ethics. Modern ethical philosophers belonging to the Analytic school of philosophy consider it their task merely to analyses and clayey the nature of ethical concepts or theories. For them, ethics constitutes a purely theoretical study of moral phenomena. They do not consider it their province to lay down codes of conduct, which they deem to be the function ofa moral teacher, a religious leader or a prophet.' However, some of the Existentialists philosophers consider it the duty of philosopher to recommend ways of life or modes of conduct which they consider desirable for the purpose of achieving some end which they regard as valuable. Kierkegaard, for instance, considers that there are three stages of life, namely, the aesthetical or sensualist, the ethical and the _religious. He indirectly recommends in his philosophy that we pass from one state to another. The aesthetical or sensualist way of life. according to him, leads to boredom, melancholy and despair, so it needs to be trans?gured in the ethical stage. and so on? When we peruse the Buddhist Ethics in this background, we see that it has an analytical study of ethical concepts and theories as well as positive recommendations to lead a way of life-' for attainment of the highest good, the supreme eternal bliss (nirvana) as well as the realization of ultimate truth
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| 2 |
ID:
086224
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2009.
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| Summary/Abstract |
This study examines the degree to which various factors at the College of Judea and Samaria or in the region have had a positive influence on the attitudes of the college's graduates towards the region and to what degree these factors contributed to their decision to settle in the area. In this case study this question has special significance beyond that relevant to the influence of an academic institution on a graduate's decision to settle in the region of his/her college. This special significance stems from the fact that the founding documents defining its goals, which accompanied the establishment of the College of Judea and Samaria (hereafter, CJS), explicitly state that it was the intention of the founders of the College to turn the institution into a tool, which would lead the graduates to settle in the region.1
CJS was established in 1982; in 1990 it moved its academic activities from the settlement of Qedumim to Ari'el. The College was authorized by the Council for Higher Education (CHE) to bestow a bachelor's degree in over 20 departments, divided among five faculties: engineering, architecture, social sciences and humanities, natural sciences, and health sciences. By 2005 over 4,500 graduates had received degrees at CJS. One of the advantages of the College among fellow academic institutions is its closeness to the shoreline and to the centre of Israel. Other advantages of the College in Ari'el are its accessibility by good public transportation and the low cost of living for the students in Ari'el.
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| 3 |
ID:
045270
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| Publication |
New Delhi, Light and Life Publishers, 1975.
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| Description |
125p
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 015952 | 001.3/ERI 015952 | Main | On Shelf | General | |
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| 4 |
ID:
130787
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2014.
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| Summary/Abstract |
The concept of human values is by its very nature universal. That is why we find uniformity in the teachings on human values in all religions. If there are any differences on this subject, they relate to points of reference, i.e. to religious books, rather than to the human values themselves.
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| 5 |
ID:
086651
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2009.
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Since the mid-twentieth century, the professionalization of our disciplines has been a hallmark of higher education in general and the research university in particular.Despite the repeated calls over the past twenty-five years for a renewal of the civic mission of higher education, professionalization continues to hold tenacious sway and is largely understood to contradict the purposes and practices of public scholarship, which, in turn, is dismissed under the demoralizing rubric of service or the paternalistic rubric of outreach.
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| 6 |
ID:
086640
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2009.
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The mere exercise of reading the text as it really is will make the reader moral and wise in a direct way that no systemic body of dogmatic teaching can rival ...The real point of close reading is that it produces the right sort of person-a person of evident worth.
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| 7 |
ID:
069931
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| 8 |
ID:
086638
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2009.
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| Summary/Abstract |
Because liberal arts colleges are " in certain respects more diverse than any other type of higher education institution, " and because their nature, history, generally shared characteristics, even their very number, are so often a matter of contention, I have learned over the years the wisdom, when attempting to say something about them, of begining with a preliminary exercise in intellectual throat-clearing.
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| 9 |
ID:
130788
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2014.
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| Summary/Abstract |
Man has always lived, and its still living, under two parallel social control mechanism - religion and law - and guidance for all aspects of human life is found in one or the other of these, often in both. Both are equally significant. Paradigmatic precepts teaching people how to live together in peace and harmony despite their different religious affiliations are found both in the age-old faith traditions and the national and international laws of time. I will briefly sample here relevant provisions of both but, being a law-man ignoramus in matters of religion, will begin with law.
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| 10 |
ID:
069934
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| 11 |
ID:
150521
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| Summary/Abstract |
Sometimes political theorists like to imagine that they are lonely humanists misplaced in social science departments. In fact, political theory was created as part of a political science composed of both humanistic and social-scientific elements. Rather than trying to locate political theory somewhere between the humanities and the social sciences, we should instead dismantle the boundary between the two and create a unified discipline of questioning that embraces both kinds of inquiry.
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| 12 |
ID:
086648
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2009.
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The performing arts, sometimes regarded as separate from the humanities, in fact bring the humanities to life. Through performance, the written word travels from the mind's eye to the lips and to the ear.
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| 13 |
ID:
086643
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2009.
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In 1997, Princeton University Press published a volume, What's Happened to the Humanities?, which rang with alarm.Even contributors such as Francis Oakley, Carla Hesse, and Lynn Hunt, who tried to warn against despair by explaining how the current situation had come about,provided only a fragile defense against fundamental and deeply threatening change,while others such as Denis donoghue and Gertrude Himmelfarb wrote in palpable fear of the future.
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| 14 |
ID:
117084
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| 15 |
ID:
086634
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| Publication |
2009.
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| Summary/Abstract |
The humanities protect and give life to our most enduring values. The very DNA of civilization is encoded in the poet's song, the painter's brushstroke, and the vibrant dialogue about ideas. Although the study of the humanities cultivates the critical thought necessary for a civil society, it has suffered neglect over the last few decades, both in terms of financial support and in the national debate on education.
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| 16 |
ID:
086653
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2009.
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Never abundant,financial support for the "academic humanities" is now scarce.How scarce it is,both in absolute and relative terms, and whether the humanities now confront particularly hard times, are the pressing questions.
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| 17 |
ID:
128707
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| 18 |
ID:
086628
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| Publication |
2009.
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| Summary/Abstract |
The essays assembled here enact as well as reflect the humanities. As they explore the twenty-first-century state of humanistic study and humanistic commitment, they exemplify historical awareness, analytic power, and critical consciousness.
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| 19 |
ID:
150522
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Has the uneasy marriage between political theory and political science reached the point where a divorce is now necessary? I consider here the gradual decline of political theory after its post-World War II heyday and its growing self-enclosure in the face of global events that call out for the deeper sort of inquiry that political theory can offer. Drawing on examples from both the Middle East and America, I turn next to a number of institutional considerations that help us understand why this has happened. These institutional challenges pale, however, next to the challenge the hermeneutics of suspicion poses in the twenty-first century to a world increasingly exhausted by the liberal and anti-modern tropes, and in need of constructive understandings of how to go forward. I conclude with the suggestion that political theory and the humanities are better situated within a domain called comparative canonical inquiry.
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| 20 |
ID:
109118
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2011.
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| Summary/Abstract |
Since the beginning of the Reform Era in 1979, there has been a rapid growth and development of religious belief and practice in China. A substantial new scholarly literature has been generated in the attempt to document and understand this. This essay identifies the most important contributions to that literature and discusses areas of agreement and controversy across the literature. Along with new data, new paradigms have developed to frame research on Chinese religions. The paradigm derived from C. K. Yang's classic work in the 1960s came from structural functionalism, which served to unite research in the humanities and social sciences. However, structural functionalism has been abandoned by the new generation of scholars. In the humanities, the most popular paradigm derives from Michel Foucault, but there are also scholars who use neo-Durkheimian and neo-Weberian paradigms. In the social sciences, the dominant paradigms tend to focus on state-society relations. None of these paradigms fully captures the complexity of the transformations happening in China. We recommend greater dialogue between the humanities and social sciences in search of more adequate theoretical frameworks for understanding Chinese religions today.
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