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China is one of the most ancient civilizations of the world. Its 5,000 years of history show the magnificent features of Chinese culture, including many gorgeous works of art. Landscape design, an integral part of Chinese art, records and represents the soul of China. This thesis offers suggestions for future practices of landscape design by applying traditional Chinese philosophy and the traditional aesthetics of Chinese landscape design to the design of contemporary, urban public spaces based on academic research and case studies. The first section of this chapter will introduce a logical chain to describe where this thesis research is coming from and where it is going. Pragmatic recommendations will be given as a result of this research and the analysis of pertinent case studies

The idea for this project first began to come to me after I had completed the requirements for the University of Georgia's Environmental Ethics Certificate Program. I had written my certificate capstone paper on the role of ecological knowledge in relation to forming a Christian theology of ecology, which would support a viable ethic of the natural environment. I had built this theological conception around the philosophical framework of Alfred North Whitehead's process philosophy arguing that Whitehead's system supported a theistic perspective, which was understood as being predicated upon the best available ecological science. In other words, I contended that process theism provided a theological option which would be compatible with modern science and would therefore be conducive to perpetuating an ethic, which would be ecologically credible. Furthermore, I held that a philosophical and theological approach to the natural environment supported by a process framework would perpetuate an ethic which would recognize ecological holism while maintaining attribution of value at the level of the biotic individual. In brief, I thought that process thought could provide a system which would adequately take into account the holism inherent within an ecological worldview while not negating the value of the individuals which exist within and contribute to the world's ecosystems.

In his 2006 monograph, A Voice and Nothing More, Mladen Dolar opens his study of the voice with an epigraph from Plutarch: "A man plucked a nightingale and, finding but little to eat, said: 'You are just a voice and nothing more'" (3). Using it as the inspiration to study the voice in philosophy and psychoanalysis, Dolar begins-as do many thinkers of the voice-by forgetting the mouth.1 For if the little bird is indeed "a voice and nothing more," it is only so by virtue of its failure as something good for the mouth. The epigraph thus proposes a paradox: to know the voice, one must forget the mouth and to know the mouth, one must forget the voice.2 This dissertation takes up but one side of this irresolvable dialectic-it forgets the voice in order to know the mouth- and returns to Jacques Derrida's 1975 essay, "Economimesis," to think the mouth as an "abyssal provocation" for philosophical thought ("On Touch-Jean-Luc Nancy" 25).

"Yoga is an art, a science and a philosophy" (Iyengar, 2002, p. xvii) informed by a body of spiritual values, attitudes, precepts and techniques developed in India approximately 5000 years ago (Feuerstein, 1998, 2000). It is a complex intervention that includes physical movement, breathing techniques, meditation and philosophical underpinnings that may influence attitudes, beliefs and social interaction (McCall, Ward, Roberts, & Heneghan, 2013). Rooted in Indian philosophy and spiritual practice, yoga is considered a tool to quieten the mind with the view of achieving union of mind, body and spirit (Feuerstein, 1998). More recently it has been used clinically as a therapeutic intervention to bring health and balance to an individual's physical, mental and emotional wellbeing (Mishra, 2012). Over the centuries, views and traditions have varied between schools and teachers of yoga, and there is a multitude of styles of yoga with contrasting frameworks available to the general public. In Western society yoga is synonymous with physical exercise (Feuerstein, 1998), however, originally it was a more comprehensive practice that encouraged service, devotion and intellectual discernment to procure enlightenment or a higher level of consciousness (Feuerstein, 1998).

As Louis D. Rubin, Jr. noted in his introduction to the 1962 Torchbook edition, I'll Take My Stand has been "the center of constant controversy" (xxiii). At the forefront of both Southern Conservatism and Agrarianism, I'll Take My Stand-hereafter referred to as ITMS-has been "[r]idiculed, condemned, championed, everything except ignored" (Rubin, Jr. xxiii). While noted for its literary merits and rhetorical construction, the historical and, more importantly, philosophical merits of the volume have remained poorly examined. While Virginia Rock has effectively cataloged and categorized the critical reception history of ITMS-the complete document can be viewed in The Making and Meaning of I'll Take My Stand: A Study in Utopian Conservatism, 1925-1939-she fails to examine critically the critic's understanding of the volume. Her study ends where it should begin: that is, she examines the reception history, only to present the material in mere objective classifications. Thus, this examination extends Rock's by critically challenging the negative reviews of ITMS. It also seeks to examine the most consistently offered criticisms, in order to reveal the critical misunderstanding implicit in the volume's reception history. In doing so, readers will find that far from comprehensive or insightful, the negative critical reception of ITMS is instead misguided. Disregarding the philosophy of Agrarianism, critical reviews and analyses wrongly sought the answer in the volume's supposed economic and political considerations. Wanting charts, graphs and schematics, critics misconstrued the element upon which the volume should be considered: the Agrarian philosophy.

Imagine a world in which most of the knowledge you possess originates from the verbal reports of other people. These reports are usually based on the first-hand observations of the reporter, him- or herself, and the reporter's primary intention is to inform you of his or her observations. Now imagine another world descended from the first. In this second world, most of your knowledge still depends on others' reports, only now others' reports also come in the form of encoded symbols inscribed on relatively stable physical media. As in the first world, the primary intention of reporters is an informative one. The use of physical media in conjunction with verbal reports facilitates longer chains of reports: people often report to you another person's observations, the third person having inscribed his or her first-hand observation on a physical medium

Research evaluating behavioral approaches to skill acquisition in sports has targeted a variety of sports including swimming (e.g., Dowrick & Dove, 1980; Lao, Furlonger, Moore, & Busacca, 2016; McKenzie & Rushall, 1974), baseball (Heward, 1978; Osborne, Rudrud, & Zezoney, 1990), gymnastics (e.g., Baudry, Leroy, & Chollet, 2006; Boyer, Miltenberger, Batsche, & Fogel, 2009), martial arts (e.g., BenitezSantiago & Miltenberger, 2016; Louie, 2015), horseback riding (Kelley & Miltenberger, 2016), and football (Stokes, Luiselli, Reed, & Fleming, 2010) to name a few

Rheumatoid arthritis (RA) is a chronic inflammatory autoimmune disease,characterized by pain, stiffness, swelling and loss of joint function. RA can affect anyjoint, but preferentially affects the small joints of the hands and feet. This painful chroniccondition is often accompanied by reduced quality of life, impaired ability to work anddepression due to loss of function.1 RA is a fairly prevalent chronic disease that affects atleast two million adults in the United States (approximately 1% of the population); 75%are women. The onset of RA can occur at any time but usually presents starting anywhereafter the fourth decade in women (around age 35) and in the fifth decade (around age 45)in men. Prevalence of RA increases with age in both men and women

Yoga is a physical and mental discipline that was developed in India over 2000 years ago and is gaining popularity in Western societies (Roland, Jakobi, & Jones, 2011). It is being practiced in health clubs, private studios and homes all over North America (Hagins, Moore, & Rundle, 2007). It is estimated that participation has tripled between 2006 and 2011 (Roland et al., 2011). In a recent survey, researchers found that 6.9% of Americans are practicing yoga, with an additional 18.3 million expressing an interest in trying it (Roland et al., 2011). Many participants practice yoga to treat neck and back pain (Williams et al., 2005) and improve overall mental and physical health (Hayes & Chase, 2010). Western doctors and therapists are recommending yoga to their patients as a medical therapy (Hayes & Chase, 2010). In the growing field of yoga therapy, professionals are seeking to establish yoga as an independently viable healing practice, as well as integrate it into the current Western medical model (Hayes & Chase, 2010). However, as with the evaluation of all therapies seeking legitimacy, evidence of yoga therapy's benefits must withstand the scrutiny of the scientific inquiry (Uhlig, 2012). In an article by Mueller (2002), the author cautions health authorities and potential yoga participants about the risks of selecting an inappropriate yoga style, studio and teacher for the specific needs of the individual. Further evaluation of the benefits of yoga will aid health care providers and fitness professionals in recommending the most beneficial yoga practice to their patients (Cowen & Adams, 2005; Hayes & Chase, 2010).

Thousands of people across the United States struggle with symptoms of anxiety on a daily basis. It is estimated that 13% of people are affected by anxiety in their lifetime (Narr & Teachman, 2017). In today's society there are many roles and obligations people are expected to fill. With these roles and obligations often comes stress and anxiety. Anxiety Centre (2016) further reports that the number of people in the North America who experience anxiety symptoms are actually much higher (about 30%) than are reported, as many people are misdiagnosed or do not seek treatment for their symptoms

Chronic pain is a significant public health problem in the US. It is highly prevalent: over 100 million Americans are estimated to experience chronic pain at any given time. 1 It is costly. Conservative estimates place measurable loss in productivity and direct costs due to chronic pain at over $500 billion annually. 1 It can be debilitating. For the past 25 years, back and neck pain have been the second leading cause of disease burden in wealthy nations. 2 Low back pain is the leading cause of disability globally.3,4 Yet pain is still poorly managed. Trends over the past decade in the United States indicate that chronic pain is increasingly being managed with guideline-discordant rather than evidencebased approaches. 5 Additionally, US soldiers and veterans experience chronic pain at a higher prevalence and with worse outcomes than in the general US population

I was the last person to be dropped off on a shuttle from Phoenix to Sedona. The shuttle driver, who was friendly and decidedly chatty, asked, "So where do you work?" "NAU," I replied. "What do you do?" "I teach." "What do you teach?" "Philosophy." Silence followed. On a two-hour drive, philosophy was the only topic that left this driver speechless. There was a long pause as we continued north on Highway 179 with Bell Rock, Courthouse Butte, and Cathedral Rock coming in to view. "Sure is pretty out here," he finally managed. This is a guy who had something to say about every topic under the sun since we left Phoenix. But when it came to philosophy, well, he just couldn't think of a thing. I think my driver's reaction to philosophy is representative of what the average American thinks when it comes to philosophy-not much. Americans do not think much of philosophy in that they do not have a high regard for it. Further, Americans do not think much about philosophy because, for the most part, they do not think philosophically.1 To the extent that they do, they often confuse philosophy with one of the following: self-indulgent navel-gazing (what would you do with that major?), a motto we live by (Early to bed, early to rise...), or abstruse musings that lack practical significance (...so for knowledge of myself I require, besides the consciousness, that is, besides the thought of myself, an intuition of the manifold in me...).2 Philosophers seem either unable to articulate-or are perhaps just uninterested in articulating-the value of philosophical activity to a more general audience, i.e., to those other than professional academic philosophers.

Rabindranath Tagore was multi faceted genius -poet, novelist, short story writer, playwright, composer, philosopher, educator and painter. Tagore is considered as an Indo-Anglain writer although he wrote only one poem in English "The Child". All his other original Bengali version "Gitanjali" his poems, short stories and plays were written in his mother tongue, Bengali. Most of his works were translated by the poet himself into English. Tagore's poetic genius blossomed when he was barely seven yrs old having lived to a ripe old 80 years. Tagore was involved in creative writing for seven decades. Tagore born at Joransanko house 6, Dwarkanath Tagore lane, Calcutta. He was the 14th child of Devendranath Tagore and Sarda Devi. Tagore originally belonged to the pirali class of Brahmin originally hailing from Jessore, the family settled in Calcutta. Rabindranath Tagore magnum opus is 'Gitanjali' which won him the Nobel Prize for literature in 1913. It is a sequence of 103 lyrics translated from "song offering" by the poet to the Supreme Being. Tagore's poetry is a combination of lyricism, love for man, nature and picturesquences put together. His poems are characterized by spontaneous overflow of powerful feeling and are hauntingly melodious. Visva bharti was considered to blend the best of the oriental and western cultures. Tagore's poetry in his essence transfiguration, interpretation are personal reflection of reality which calls forth a response from the sensitiveness of everyone

Key farmer skills include problem-solving, interpersonal, farm management and organizational skills. You can use these skills to use in a variety of ways, from communicating with farmhands to tending crops and repairing machinery.

Definition: Ethical responsibility is the ability to recognize, interpret and act upon multiple principles and values according to the standards within a given field and/or context.

The dilemma that has been pointed out by M.K. Bhadra in his article, On Mohanty's Conception of Intentionality, regarding Mohanty¿s attempt to derive reflexivity of consciousness from intentionality, is one of the most provocative issues that may compel anyone to indulge into consciousness studies. The necessity to carry out the present inquiry has emerged significantly from the same source. Over the times, both Husserlian phenomenology and Advaita Ved¿nta, have ventured exceedingly to work out the nature and fundamental features of consciousness. However, the debate among them became vibrant due to the intervention of contemporary scholars, noticeably the renowned phenomenologist J.N. Mohanty who in the true sense has made the problem to reinforce. The age-old questions that continue to poke the Indian scholars especially the Advaitins and the phenomenologists of different times can be stated as - ¿What is the nature of consciousness?¿ ¿Is consciousness by nature intentional or self-luminous (reflexive)?¿ Precisely, the purpose of this study is to evaluate these two well-known theories, namely, ¿the theory of reflexivity or sva-prak¿¿a of consciousness¿ as specifically advocated by ¿äkara and ¿the theory of intentionality¿ as propounded by Husserl in a new light. In addition, the study aims to examine whether the derivation of reflexivity is logical to detain intentionality. Does intentionality occur prior to make consciousness self-aware? In other words, does reflexivity presuppose previous act of intentionality? Lastly, the present study aims to clarify whether the nature of consciousness permits any real reconciliation between these two theories or not

There have been always changes in social life, as they are demanded either by the time or by the external challenges emerging out of circumstances. In the case of Indian society, there have been significant changes in the 19th century with the advent of the European invasions in different forms ultimately boiling down to political slavery of our society. In a reaction to this phenomenon the society arose with modernity and westernization. The changing face of the Indian Society particularly in the Maharashtra, there have been remarkable social and religious movements as a group taking place during this period. This chapter consists of two sections. In the first section the Indian Renaissance is discussed and the second section deals with the nature and the role of religion in the social life.