This paper is devoted to intercultural dialogue from the point of view of Pope Benedict XVI （pontificate between 2005 and 2013）. It presents pontifical documents, statements, and speeches dedicated to this issue as ...This paper is devoted to intercultural dialogue from the point of view of Pope Benedict XVI （pontificate between 2005 and 2013）. It presents pontifical documents, statements, and speeches dedicated to this issue as well as the conclusions resulting from them. The aim of the paper is to prove that intercultural dialogue and interreligious dialogue are within the context of a new scientific discipline--political science of religion--which deals with the issues of relations between the sphere of religion and the sphere of politics. Intercultural dialogue is tightly connected to interreligious dialogue. Interreligious and intercultural dialogue allows to create the world based on brotherhood and reconciliation. They are the foundation of the future, an effective tool to build a civilization of love and they are born out of God＇s mercy.展开更多
Benedict is an award-winning novelist and non-fiction writer specializing in social injustice.Her non-fiction book The Lonely Soldier reflects the impact of war on violence against women.Female soldiers are always the...Benedict is an award-winning novelist and non-fiction writer specializing in social injustice.Her non-fiction book The Lonely Soldier reflects the impact of war on violence against women.Female soldiers are always the victims of violence,before,during,and after serving in the Iraq War.This thesis aims to explore their trauma and illuminate the book’s meaning.展开更多
The end of modernism questions reality and its theoretical description,and various attempts of postmodern rethinking of the social emerge-from denial,assertion of the disappearance of the social to its salvation throu...The end of modernism questions reality and its theoretical description,and various attempts of postmodern rethinking of the social emerge-from denial,assertion of the disappearance of the social to its salvation through radical rethinking.Theorizing around the imaginary emerges and continues as a result of this rethinking.Cornelius Castoriadis,for example,absolutizes the concept of the imaginary,which,in his opinion,even contains the rational.Charles Taylor gives imaginary,though important,but limited role as a background knowledge.Speaking of the imaginary,one cannot,of course,ignore Benedict Andersen’s imaginary communities.According to Andersen,the“imagination”of a nation,like any other community,reflects not the fact that they are“invented”or“constructed”but that they are the result of human practice,that social reality is a socio-historical and cultural product.Nation differs from other communities in the style of representation,namely,the representation-understanding,first of all,of space and time.A specific moment in time is connected not only with the past and future,but also with the same moment in another time and space measurement.People in this case,communicate and socialize through books,newspapers,and national languages.Most importantly,the nation as an imaginary community opposes itself to other communities,distinguishes itself from them,and strives for autonomy.And the guarantee of autonomy is the sovereign state,the nation-state,therefore the nation is always connected with the state and the territory of the exercise of its monopoly right.That is,the nation is an imaginary community that is real only to the extent that it is correlated with the modern territorial state.According to the author,the transformation of the national imaginary under the conditions of globalization is characterized by the loss of attachment to the territory,by the fact that territoriality ceases to be the main,organizing principle of social life.Social practices are increasingly formed beyond borders,belonging to ethnicity,national identity is not determined by territory and citizenship.Despite this,we must not forget that globalization is not a finished project.The transformation of the national imaginary should be viewed not only as the emergence of new imaginary communities,whether national or transnational,but also against the backdrop of interaction and even struggle between traditional forms of social practices and new ones,as evidenced by the growth of ethnic conflicts and separatist movements.According to Appudurai,this is also a consequence of globalization processes.And how this confrontation will end,the question remains open.展开更多
目的比较维吾尔族与汉族危重症患者的静息能量消耗(resting energy expenditure,REE,kcal/d),为个性化治疗提供依据。方法以2010年12月至2011年9月在新疆维吾尔自治区人民医院ICU收住的158例机械通气患者为研究对象,采用间接能量测定法...目的比较维吾尔族与汉族危重症患者的静息能量消耗(resting energy expenditure,REE,kcal/d),为个性化治疗提供依据。方法以2010年12月至2011年9月在新疆维吾尔自治区人民医院ICU收住的158例机械通气患者为研究对象,采用间接能量测定法测定REE,结果与Harris-Benedict公式计算能量消耗预测值(predicted energy ex-penditure,PEE,kcal/d)对比。结果维吾尔族与汉族危重症患者REE均高于PEE(P<0.05),维吾尔族患者REE高于汉族患者(P<0.05),两民族患者REE均随年龄增长而降低。两民族患者的代谢状态差异无统计学意义(P>0.05)。结论维吾尔族危重症患者REE高于汉族危重症患者,个性化营养治疗中,此差异应引起注意。展开更多
文摘This paper is devoted to intercultural dialogue from the point of view of Pope Benedict XVI （pontificate between 2005 and 2013）. It presents pontifical documents, statements, and speeches dedicated to this issue as well as the conclusions resulting from them. The aim of the paper is to prove that intercultural dialogue and interreligious dialogue are within the context of a new scientific discipline--political science of religion--which deals with the issues of relations between the sphere of religion and the sphere of politics. Intercultural dialogue is tightly connected to interreligious dialogue. Interreligious and intercultural dialogue allows to create the world based on brotherhood and reconciliation. They are the foundation of the future, an effective tool to build a civilization of love and they are born out of God＇s mercy.
文摘Benedict is an award-winning novelist and non-fiction writer specializing in social injustice.Her non-fiction book The Lonely Soldier reflects the impact of war on violence against women.Female soldiers are always the victims of violence,before,during,and after serving in the Iraq War.This thesis aims to explore their trauma and illuminate the book’s meaning.
文摘The end of modernism questions reality and its theoretical description,and various attempts of postmodern rethinking of the social emerge-from denial,assertion of the disappearance of the social to its salvation through radical rethinking.Theorizing around the imaginary emerges and continues as a result of this rethinking.Cornelius Castoriadis,for example,absolutizes the concept of the imaginary,which,in his opinion,even contains the rational.Charles Taylor gives imaginary,though important,but limited role as a background knowledge.Speaking of the imaginary,one cannot,of course,ignore Benedict Andersen’s imaginary communities.According to Andersen,the“imagination”of a nation,like any other community,reflects not the fact that they are“invented”or“constructed”but that they are the result of human practice,that social reality is a socio-historical and cultural product.Nation differs from other communities in the style of representation,namely,the representation-understanding,first of all,of space and time.A specific moment in time is connected not only with the past and future,but also with the same moment in another time and space measurement.People in this case,communicate and socialize through books,newspapers,and national languages.Most importantly,the nation as an imaginary community opposes itself to other communities,distinguishes itself from them,and strives for autonomy.And the guarantee of autonomy is the sovereign state,the nation-state,therefore the nation is always connected with the state and the territory of the exercise of its monopoly right.That is,the nation is an imaginary community that is real only to the extent that it is correlated with the modern territorial state.According to the author,the transformation of the national imaginary under the conditions of globalization is characterized by the loss of attachment to the territory,by the fact that territoriality ceases to be the main,organizing principle of social life.Social practices are increasingly formed beyond borders,belonging to ethnicity,national identity is not determined by territory and citizenship.Despite this,we must not forget that globalization is not a finished project.The transformation of the national imaginary should be viewed not only as the emergence of new imaginary communities,whether national or transnational,but also against the backdrop of interaction and even struggle between traditional forms of social practices and new ones,as evidenced by the growth of ethnic conflicts and separatist movements.According to Appudurai,this is also a consequence of globalization processes.And how this confrontation will end,the question remains open.
文摘目的比较维吾尔族与汉族危重症患者的静息能量消耗(resting energy expenditure,REE,kcal/d),为个性化治疗提供依据。方法以2010年12月至2011年9月在新疆维吾尔自治区人民医院ICU收住的158例机械通气患者为研究对象,采用间接能量测定法测定REE,结果与Harris-Benedict公式计算能量消耗预测值(predicted energy ex-penditure,PEE,kcal/d)对比。结果维吾尔族与汉族危重症患者REE均高于PEE(P<0.05),维吾尔族患者REE高于汉族患者(P<0.05),两民族患者REE均随年龄增长而降低。两民族患者的代谢状态差异无统计学意义(P>0.05)。结论维吾尔族危重症患者REE高于汉族危重症患者,个性化营养治疗中,此差异应引起注意。
