• SHOULD WE LIVE ACCORDING TO OUR NATURE? - DR. DUONG NGOC DUNG
    25/ 07/ 2022
    Many books written for young people often use a quote that says: “Live your life!” “I am a genius, so are you!” If this is just a slogan to give motivation to souls who are lost and disoriented due to many complex and inexplicable reasons, then it is very true, because in a world already full of lies, one more lie wouldn't complicate the situation at all. But when we look back at this empty slogan, we would see that it has the appearance of a fallacy. First of all, what does this sentence mean? These are the assumptions underlying this advice: 1-You have a certain innate "nature", according to Meng Zi (human nature is good) or Xun Tzu (human nature is evil). 2-Live according to your “true” nature and you will be “successful” or “happy.” This is a kind of fallacy because it involves other “ingredients” that are not well defined: 1-Is there any evidence that human beings have a fixed "nature" (variety in nature)? 2-If we live according to this "nature" could we be "happy" or "successful"? Or is it easier to live "in harmony" with people, following the trends of the times, will we be more "successful" and "happy"? 3-But what is "success"? What is its standard measure? Whose? From what era? Mozart more successful or Son Tung more successful? 4-What is "happiness"? If so, can the use of stimulants, as addictive as drugs, bring about “happiness”? Or for example, if "harming someone" brings "happiness" to a person, should that person continue to "fight" for the "happiness" of his life? In philosophy there is a fallacy called Naturalistic Fallacy. But when we think more deeply about this, we realize that there is no more ambiguous, controversial concept than the concept of "natural", for example "natural" eating or dressing " What is ''natural”? Is eating a live fish without any preprocessing steps? Or is it best to dress like Mr. ADAM or Mrs. EVA in the garden of Eden? Wouldn't it be best to give birth to a child without teaching and bring them to the forest? Speaking "naturally" means just saying what's on your mind to the other person: "You're the dumbest idiot on the planet!" Or in the usual "fake" way (what we call "polite")? In fact, the history of mankind is a process of taming all the animal instincts of man, helping man to become more cultured, more civilized, to become more "human". So which is better? "Nature" or "culture"? Even herbs must be processed to be used, rather than picking leaves in the forest to chew and swallow, they are considered to have consumed herbs. The so-called "pure forest honey" is full of harmful bacteria that cannot be harvested and "used" directly. Many fishermen have "closed their lives" ahead of time just because of eating raw fish bile in the sea in such a "natural is best" fashion. CONCLUSION: 1- Humans do not have a given "nature". Humans have created that "nature" in the process of growing up and adapting to difficulties and limitations in real life and interacting with other members who share a cultural community. 2- Humanity is a complex product of 4 factors: biological genetics, society, culture, and natural environment, but humans still have a very "human" characteristic. is: The ability to overcome all these factors through learning new things. All other animals known to date are far behind humans in this capacity. 3- But when saying “Live according to your nature!” We just want to remind that "you only have one life to live, so live your own goals and passions, don't have to follow the prevailing social trends" then this saying can be acceptable in its common usage sense. Of course, as a particular socio-cultural member, we cannot “choose” types of “passion” and “purpose” that conflict with socio-cultural norms. For example, it is difficult to accept a person who chooses "the hobby of killing" as his "noble" goal in life and "resolutely" implements that "goal". It's just that you haven't had time to realize this "passion" and have been shunned by society and joined hands to "send" you to a mental hospital!
  • SEXUAL HARASSMENT IN AMERICA - TS. DUONG NGOC DUNG
    18/ 07/ 2022
    During his thirty years of teaching theology, Professor Snyder has always used a single example to explain the difference between Judaism and Christianity: a man fell from a roof and accidentally fell on a woman lying below, this fall is so “special” that it makes for a very “special” pose. According to the Judaic Talmud, a man is not guilty because when he does the act, he doesn't think about it (in Vietnamese words, "not intentionally, just accidentally") but from the Christian point of view (in the New Testament) thinking means doing it, for example, lusting for a woman in the mind alone is enough to constitute fornication. This theological distinction is too subtle for us to extend here, but the point is that the above casual example of Professor Snyder was expounded by a female student as "creating a hostile environment of a sexual harassment in class” and she filed a lawsuit against Professor Snyder. She further emphasizes that the example above constitutes what is known as "insensitivity to rape" because rapists always argue that "we didn't mean and "think" about it, we just did it..” Instead of correcting the abusive student, the school agreed with her and suspended Professor Snyder's teaching, requiring him to receive mental health treatment for causing an "environmental hostile” in class. The main problem is that the term or concept of "sexual harassment" here is increasingly expanded in meaning. It originally indicated a particular "loathing" demanded by an individual in a position of higher power from his subordinates. But gradually, even the "accidental touches" are also listed in the category of sexual harassment, even language, verbal communication, are also dragged into the note. This violates the First Amendment in the American legal system because it clearly states that "ensuring the people's right to freedom of speech". Having allowed the people to freely speak, how can they punish "the people" for the crime of "communication in the language"? In 1992, Stroh beer was sued by female employees when it released a commercial in which bikini-clad beauties clutched barrels of Stroh beer parachuting down on men camping in the area below. In the complaint, the female workers allege that Stroh's owner created a "hostile environment" in the brewery due to the advertisement. Fortunately, the court rejected the lawsuit of these "excessive" female workers, if they win the case, I don't know what other "unique lawsuits" they will launch. In the language of Buddhist philosophy, what we perceive in the real world is a reflection of our own "mind". If you have been sexually obsessed, you can infer anything from looking at it that it has something to do with "that". And if the matter is pushed to its logical final consequence, the current law, if it wants to avoid messy litigation, needs to be left to the ladies to make sure, because in America only men are at risk. Most likely to be convicted of sexual harassment, but women do not know what sex is, and to mock these naive claims, Michael Crichton wrote Disclosure, which was adapted into a famous movie of the same name with actress Demi Moore playing the role. The boss sexually harasses an employee under the role played by Michael Douglas. If even language is condemned now the issue of free speech becomes a pipe dream of the past because whatever you say can be interpreted by women as sexual harassment. For example, a very trivial statement like "It's raining, wait back" can also be sued in court for the purpose of "inciting someone not to leave, but to stay to do something shady". Duc Huy's song "Wet and Rainy Road" showed. A common question like “Is he out yet?” could also be prosecuted for sexual harassment by means of language.” In general, everything will be chaotic and everyone should have a lawyer standing by before they want to say anything.
  • KARMA, JUSTICE OR MEDIA INFLUENCE
    11/ 07/ 2022
    On September 25, 1996, the radio program in Orlando, Florida gave a talk in memory of baby Ursula Sunshine Assaid who was brutally killed fourteen years ago. At that time, the little girl Ursula was only 5 years old. According to the photo, she was a beautiful baby but had a heartless mother. The mother is blindly in love and infatuated with her mistress, Donald McDoughal, the one-of-a-kind barbarian who tortured little Ursula. The little girl was starved for a week and in the end, Donald beat her to death right in front of her dehumanized mother. The person who told this story so passionately on the radio was Rollins. At exactly 8:30 a.m., the time Ursula took her last breath 14 years ago, Rollins asked all listeners to his program to observe a minute of silence. No one listens to this child massacre story without feeling bewildered and indignant. They don't understand how there can be such cruel mothers and mistresses.Why would Susan agree with Donald to torture and kill her own child? But in the prison, where Donald is "temporarily staying" and is likely to be released in the near future thanks to the defense of a lawyer, no one is silent at all. An inmate named Arba Earl Barr, 33 years old, serving a sentence at Avon Park Correctional Institution, also listened to Ursula's heartbreaking story. This Barr is also a debt-ridden inmate, sentenced to 114 years in prison for robbery and violence. On October 1, according to police reports, while Barr and Donald and 200 other inmates were living in the prison yard after dinner, Barr used an iron rod and beat Donald to death right in front of him. everyone. Donald had been beaten to death just like little Ursula fourteen years ago. Karma, justice, or media influence? Prison officers said they were also on the lookout for this after hearing Rollins' radio talk and put Donald on guard. A police officer revealed that an anonymous phone call was made to the prison and offered a $1,000 reward to whoever killed Donald. After five days in solitary confinement for protection, Donald insisted on his release. In the afternoon he was released, Donald was beaten to death with an iron rod by Barr. What was the role of radio in Donald's death? The radio station denied mentioning the $1,000 reward, but it refused to provide a tape recording of all the phone calls exchanged that day. It is important to note a very rare occurrence in Vietnam: when a program is hosted on television or radio in the United States, he often encourages the audience to participate by calling directly to radio for direct communication. It's also very possible that in such back-and-forth exchanges, someone in a fit of rage offered a $1,000 reward to whoever beat the "inhuman" to death. Barr confessed to his lawyer that many inmates also listened to Rollins' talk and talked animatedly among themselves. Many inmates offered to cover Donald with blankets to beat him to death. Some prisoners even called Rollins' radio program to suggest this "kill the blanket" option. Back to the main character Donald McDoughal. After killing Ursula, he was sentenced to 34 years in prison. Susan was sentenced to 15 years for manslaughter. Twice, Donald almost got pardoned by justice, but the state of Florida tightened the laws related to the release of prisoners, so Donald had to lie still and wait for his time. But a week before Donald was killed in prison, the Florida state supreme court overturned previous changes and made Donald likely to be released last Friday. America's justice is about to throw out a murderer of great caliber to society, but "fortunately" he paid his penalty just before he was released, even though the "executioner" character is also a criminal insignificant in society. Rollins categorically disclaims any responsibility for Donald's death in prison, even though it was his "inspirational" talk that resulted in Donald being beaten to death. "We are just people who express their personal opinions and make it possible for others to voice their opinions," he asserted. He said many people continue to call and fax to the station asking for money to be given to "justice fighter" Arba Earl Barr. The reaction to this story has certainly been varied. Many might argue that Donald's death represents a kind of invisible justice, if not frankly the law of retribution that governs Donald's death. Many people may seriously question the responsibility of the media. It is impossible not to recall the role of the paparazzi that contributed to the death of Princess Diana. Of course, the comparison between the beautiful, benevolent Diana and the savage killer Donald McDoughal is unfair, but the role of reporters is the same in both cases. Especially the program host Rollins has a very attractive and stimulating presentation method, the average person can hear the anger that wants the judge to immediately bring the murderer to the court. But most are satisfied with the fact that justice is "outlawed" in the style of Charles Bronson movies and they are ready to "silence" the soul of Donald McDoughal by sending money to Arba Earl Barr.
  • ZHOU JIANG'S STORY BY ZHANG SHENG LI
    04/ 07/ 2022
    Zhang Sheng Li is a rather strange name for Vietnamese readers. Even Chinese scholars rarely know him, but in China, Zhang Sheng Li's name is no stranger to readers of Ming Xi Daily. Zhang Sheng Li has worked with this newspaper for many years with various important positions after graduating from Fudan University in 1982. His works are also quite voluminous, most of which have not been published yet. translated into Vietnamese, and most specialize in the genre of reportage with historical nuances in the broadest sense of the word. Zhou Jiang’ story is a typical work of this genre. The main character of the work is Zhou Jiang, a living witness of modern Chinese history with many ups and downs, changes, objects and transformations "escape and change bones" (as the author said) go from this side of darkness and suffering to the other shore of prosperity and happiness. And the real journey is not over yet: the other shore is still far away, but it has been seen with relative clarity that the "stone probes" have stopped arguing with each other about the direction. Now they argue on other topics: What is sustainable development? Is ecological protection the responsibility of the government or the people? The current situation of "protecting one hand, destroying the other" is seriously degrading the ecological and natural resource management situation in China. And there are many other issues that belong to the unique specialty of China in the context of both industrializing and building a democratic rule of law that is compatible with the development momentum of society. Author Zhang Sheng Li in this work presented the reform in Zhou Jiang area, whose main breakthrough was the Shenzhen Special Economic Zone (Shenzhen), in a relatively systematic, concise, and no lack of depth. It could be said that this is a piece of the history of Shenzhen during the most critical and vital period in the history of China. The Shenzhen, Zhuhai, and Shantou Special Economic Zones, according to the author's presentation, appear in the reader's eyes as birth attendants or laboratories in which all Chinese people are attentive and anxiously watching the birth of a new thought, a new product, a new generation. Shenzhen's process of pregnancy, birth, growth and maturity is the same as the general development of China in an attempt to break free from the lingering obsession of leftist thinking of the past via. Could China's lesson be also the lesson of Vietnam? Studying the reform history of modern China is not just to satisfy a need for theoretical knowledge: it can help those in leadership positions draw practical lessons, specific experience to apply to solving or forecasting problems of macroeconomic - social - ecological policy. Judging a book must also be based on the intention of the work. Although it could not be explicitly stated, the intentions of the author and the work could be judged by the style and content of presentation as well as by the formal structure of the work. The book is very short (only 117 pages), full of color illustrations, and has no bibliography. The author also did not quote any experts during the presentation. Therefore, this work is aimed at the average reader, who likes to know but doesn't want to spend a lot of time, and doesn't want to be dizzy and headache because of complicated data, general readers. This book is of course not for the highly qualified. To go deeper, we recommend that readers refer to China in 2007-2008 (Editor Do Tien Sam, Publisher, Encyclopedia, Hanoi, 2008), The Pivotal Moment (Editor Hua Minh, Vietnamese translation by Dao Van Luu, People's Public Security Publishing House, Hanoi, 2003), China: The Great Asian Dragon by Daniel Burstein & Arne de Keijzer (Minh Vi translation, Encyclopedia Publishing House, Hanoi, 2008), Changing the class structure in China during the period of reform and opening up (Editor Phung Thi Hue, Social Science Publishing House, Hanoi, 2008), the 17th National Congress of the Communist Party of China: Theoretical Issues theory and practice (Editor Do Tien Sam, Social Science Publishing House, Hanoi, 2008), China's reforming and opening up (Edited by Nguyen Van Hong, World Publishing House, Hanoi, 2003), with China's ambition to become a superpower, how? (Ted Fishman, translated by Ngoc Tien, Culture and Information Publishing House, Hanoi, 2007), China Development Report: Situation and Prospects (Do Tien Sam, Owner of the Sea, World Publishing House, Hanoi, Vietnam). 2007). These are just a few typical examples in the vast forest of books written about the reform process in China today. If there is a weakness in the author's presentation, it is certainly the dark areas, the negative aspects in the reform and renovation process are almost never mentioned, if any, it is also very important. sketchy, fleeting, as if the bright light of the reform had dazzled the author, unable to recognize the serious downsides of the current rapid development in China, which which Hua Ming presented very deeply in the book The Pivotal Moment. World events such as Sichuan earthquake, Chen Xitong and Wang Baosen incident, acid rain in Southern China, Increasing unemployment rate, and other socio-economic events, almost never mentioned or analyzed by the author. But, as said, with a work of such brevity and intent, we should not ask too much of the author, who has a more liberal aim: to present a brief history of thirty years of reform economy in Shenzhen.
  • TRADITION OF PERCEPTION IN THE CHINESE PHILOSOPHY PHILOSOPHY (PART 2)
    28/ 06/ 2022
    (A summary of an interview with Professor Tu Weiming (Do Duy Minh) by Trung Van published in the anthology of Confucianism, Tradition, Tradition, Modern Transformation, edited by Nhac Hoa (China's Quang Ba Dien Thi Publishing House, 1992), pages 173 to 191.) Vietnamese translation: Dr. Duong Ngoc Dung Formation of a unique solipsistic consciousness in Chinese culture Interviewer: When people mention a conservatism inherent in Chinese culture itself, it is common to raise an issue of "uniqueness" (only one is worthy of respect). From ancient times, Chinese culture has had a unique solipsistic consciousness, a kind of inhuman tendency (items are not necessary). This tendency not only attacks cultural flows coming from abroad, but also increases the character of Chinese culture. What do you think about this matter? Do Duy Minh : This issue has also been discussed by Phi Chi Khanh (John K. Fairbank). There is a view as follows: because China is a big country with the so-called “ traditional rites”, has a unique solipsistic sense, considers outsiders as ethnic groups who must pay tribute, because they have special interests. Because they have things to petition for us, and we have nothing to ask of them. Once they arrived in China, we had to use a series of rituals to transform them into gods who were tasked with worshiping the throne. From the Tang dynasty on, the situation was like that, until the Ming dynasty it developed into a relatively obvious kind of narcissism. This kind of egotistical extravagance makes it difficult for China to meet the challenge of Western culture in a realistic, definitive way. The so-called "Nam Man, Dong Di, Tay Nhung, Bac Dich" have nothing to say, only China is the nucleus of civilization. This represents a very intense culture, even a sort of racial chauvinism. I think that for the above statements, it is necessary to make a distinction at deeper levels. There's no denying that China does have a kind of self-centered cultural ideology, but behind the big screen the situation can be very complicated. During the Tang dynasty, Chinese culture developed to its peak, but the Tang dynasty did not have theism of considering Huaxia culture as the center, but had a great spirit of tolerance and synthesis. After the Tang dynasty, the Han ethnic group in China not only fell into the state of national weakness, but also suffered from a particularly great threat from the steppe peoples (such as the Mongols), the forest peoples (such as the Kim), China's central cultural perspective and the life-or-death experience it has to endure are closely related. Especially in the period of nearly a thousand years of history, the concept of solipsism is very difficult to convince. During the Song dynasty, for Lieu, Kim, and Nguyen many times, they had to accept the title "god". Chu Xi, a thinker with a very strong sense of Huaxia culture, but still with deep feelings of anxiety and fear, he fears that the dynamics of the center of the world are no longer within China. Moreover, China was invaded by outsiders and had to face national disaster. By the Nguyen dynasty, eighty years, completely subjected to the interference of foreign culture, the intellectuals were turned into a kind of "old-timer" (stale, stinky old man). Until the Ming dynasty, the situation of border defense was always complicated and tense. On the one hand, they had to worry about Mongolia, because Mongolia was able to recover, and on the other hand, they had to deal with Manchuria. The situation is unpredictable, even the emperor is arrested. In such a situation, it is not easy to want to have a sense of grandeur. A strong sense of danger is expressed in the work of Vuong Phu Chi and the slogan proposed by Co Viem Vo: "the world is dying, the commoner is responsible" (whether the nation is stable or broken, the common people are also partly responsible), all showing that is not a unique, self-centered solipsistic consciousness, but it should be said that it is a sense of anxiety about the survival of the nation. The so-called unique solipsistic consciousness, mainly formed in the Qing dynasty. Manchu was a dynasty founded by invaders into China. With the aim of completing the control of internal affairs, the Qing government used a cultural strategy completely similar to that of Confucianism. Sun Confucius (revering Confucius, studying Confucian classics), those are the things that the Ming government could not do, but the Qing dynasty did. It can be said that the Qing dynasty has completely disarmed the Chinese intellectuals, and the intelligentsia's judgment on some major issues has also been disturbed by politics. At the same time, the intelligentsia, especially the Han intelligentsia, when they are no longer able to govern the country, feel that they are completely separated from the times and no longer belong to this era. Therefore, the so-called extravagant disease of the imperial dynasty has not yet fully developed after the Song dynasty, and the unique sense of solipsism of the Qing dynasty is also due to the hundred years of time without contact with foreign countries. Western culture is completely ignorant of the difficult situation created by itself. Interviewer: But we fear that it would be difficult to use the state's decaying situation to deny the existence of a unique solipsistic consciousness. During Emperor Wu's reign, Dong Zhongshu demanded "decommissioning of all masters and uniqueness of Confucianism," which was indeed a slogan against all kinds of ideas that differed from him academically or culturally. After Dong Zhongshu's so-called Confucianism became the official culture of China, the spirit of "denunciation" and "uniqueness" was feared to have become a distinctive feature of Chinese culture. Even when the country is in decline, it is easy to provoke feelings of "uniqueness" to take a step forward, because people who are weak in regard to self-esteem sometimes also have guilt, not only that. but this guilt sometimes becomes too much. I'm afraid that this is the phenomenon of "low self-esteem turns into self-esteem complex" (return target emotion)? Do Duy Minh: Regarding the issue of "single and unique" I think it can be explained from two angles. From the first perspective, Confucianism assumes the morphological function of a kind of state religion, which, after all, has been maintained in China for a very long time and has great influence. The second angle, Confucianism in China, in addition to playing the role of an official form of consciousness, for Chinese society, especially for many classes of the people, through many different ways that it develops. influence generation. I think we have overstated the influence of orthodox Confucianism on the state domain. Although the issue of the Han dynasty promulgating the "unique Confucianism" is true, Emperor Wu was not an acceptor of Confucian thought, he was completely like Qin Shi Huang, very fond of creating wars. He was a great man, was fascinated by the magicians, and had a very strong legalist ideology, for example, his use of Tang Hoang Duong was a victory of the Pharisee sect, this is reflected in the work of Yan theory. Moreover, Wei Jin and Sui Tang were not dynasties that worshiped Confucianism, and it was not until the Yuan dynasty that the Four Books of the Five Classics became the standard for the examination system. I do not deny the great influence of Confucianism in Chinese political culture, serving as a standard principle in governing the country, but in the final analysis there is still an osmosis in which many factors of French thought. I just want to be wary of the views of many people: The reason that Confucianism can permeate all aspects of social life and all classes of people is not entirely political, but also for many factors. As we can recall, Confucianism in the Han dynasty, despite having a very high position, still could not be arbitrarily criticized for the Hoang Lao theory prevailing in society. Wei Tan can be said to be the period when Confucianism gradually grasped its position, at the time respected the clan, taught and studied family law, and made Confucianism, especially Kinh Do and Ritual School, develop in the architectural structure. society. But it is very difficult to explain this from a politicized perspective. Due to the invasion of China by foreigners, a large number of clans fled to the South, and because of the desire to maintain the clan status, certain norms and ideals were necessary. During the Tang Dynasty, the Confucian studies and rituals were more widely developed. But there is no doubt that, from the Wei Jin Dynasty to the Tang Dynasty, the dominant ideology was still Buddhist and mystical thought, if considered in terms of ideology, it was not until the Song and Confucian dynasties that it was established. Revival and revival, the new theories of body, mind, nature and destiny proposed by everyone, for Buddhism become a strong creative counterpart. Therefore, when considering the issue of Confucianism, it is not possible to explain only from the perspective of "unique Confucianism" or "single branch of excellence" (only one beautiful branch) to explain, but must consider the The meridians of Confucianism permeate all walks of life. From the Han dynasty until now, regardless of the dynasty, if you want to carry out the establishment of political structures, the role of Confucianism is needed. This can play an important role in political culture along with Confucianism, clearly reflecting the Chinese people's distinctive historical consciousness and cultural sensibility. I don't know if this will increase the sense of uniqueness of the Chinese people or the disease of egotism? I think that in this regard there are many specific circumstances that we are completely unaware of. Indeed, in the Qing Dynasty, we already knew that, but there must be deep causes and causes originating from previous eras.
  • TRADITION OF PERCEPTION IN CHINESE PHILOSOPHY HISTORY (PART 1)
    20/ 06/ 2022
    A summary of an interview with Professor Tu Weiming (Do Duy Minh) by Trung Van published in the anthology of Confucianism, Tradition, Tradition, Modern Transformation, edited by Nhac Hoa (China's Quang Ba Dien Thi Publishing House, 1992), pages 173 to 191. Vietnamese translation: Dr. Duong Ngoc Dung Inventing philosophy by interpreting tradition Interviewer: Do Duy Minh, you have repeatedly emphasized "consensus understanding" (consensus understanding) for the ancient seers, thus proceeding with the traditional interpretation on a large scale. However, I feel that one of the worst diseases of Chinese culture is the strong will to interpret tradition, regardless of time, place, or any kind of challenge. any puzzle, always find ways to seek answers from tradition, find ways to absorb strength from tradition. In such a style, for more than two thousand years, the intelligentsia could only stand in front of a few cult classics, lose both its creative power, lose its ability to adapt, and finally create something new. "injecting poison into oneself" (self-poisoning), causing the entire society to be bogged down and stagnate in the midst of a serious illness. How do you explain this matter? Do Duy Minh: I think this event is related to the problem of historical consciousness of the Chinese people, that is, the issue of cause and effect and reform. From the Xia to the Shang, from the Shang to the Zhou, there is always a causal and reforming relationship between the latter and the former, which is closely related to inheritance in Chinese culture. . First we need to distinguish two types of creativity. The first type of innovation is disruptive. This property manifests relatively clearly in the field of science. Science develops, sometimes with breakthroughs in previous theories, negating previous theories, sometimes collapsing previous authorities, then a new kind of model emerges. This type of internal stratigraphic fault is very natural, with the meaning of progress and leap. But it is not uncommon for observers to think that the faulting of the stratigraphy is not as serious as we thought. There is also a second type of creativity, such as literary creativity, no matter how new a literary work is, the use of language must be consistent with the rules or the grammar that exists. available, these rules cannot be violated. He can only use language inconsistent with the grammar to create new things within a limited range of self-discipline. This is similar to the ancient literature movement of the Northern Song Dynasty, during this period there appeared a number of writers such as u Duong Tu, To Thuc or Hoang Dinh Kien, all of whom masterfully used ancient literature, really reached the level of "completing the wind and peeling off the image" (catching the wind to chase the image) that modern white dialogue literature has not yet been able to reach. Therefore, using extremely fluently and flexibly the language people often use is also a form of creating new things. This type of creativity is not the same as the type of creativity in science. It has a certain inheritance. The Chinese tradition, in Western terms, creates philosophy through interpretation, that is, from the point of view of hermeneutics. He must definitely absorb nutrients from the traditional scriptures before he can express his own unique point of view. These unique points of view can also help you or someone else with respect to the problem of vindication in the scriptures to make a step forward in promoting and promoting it. This is a kind of cyclical progress in which the circle is expanding more and more widely. The Chinese tradition is a kind of tradition with a very strong sense of history. I cannot accept the view of some people towards Chinese culture that it is a culture that is oriented towards the cult of the past, and refuses to look to the future. I think that Chinese culture is a culture of "thinking out of the new" (exploiting the old, making the new appear), which has always had a very strong vitality. Otherwise, Chinese culture cannot be both ancient and precious. In the world, there are many ancient and ancient cultures, but ancient cultures are relatively rare. Traditional culture has a strong vitality like that of Trung Hoa culture which is a unique historical phenomenon. China's cultural tradition is inherited and has shown its flourishing power for a long time. If we put it in the language of the I Ching, this is the result of "self-restraint" (self-efforts to progress without stopping), it is not possible to simply say that Chinese culture is a "self-defeating" phenomenon. poison." There are many who believe that the vitality of Chinese culture, especially the creative power in the field of philosophy, reached its peak during the Xian Qin period, and then gradually declined. (To be continued)
  • FILM, LITERATURE AND THE SCARLET LETTER
    14/ 06/ 2022
    The Scarlet Letter is a masterpiece of 19th century American literature. The author is Nathaniel Hawthorne (1804-1864), a customs officer in the state of Massachusetts. The setting of the above novel is also located in the state of Massachusetts. Plymouth Harbor, in the 17th century, many times welcomed the British Puritans who crossed the sea in search of freedom of religion, today still retains the old scenery to attract visitors. The story is simple but also dramatic: Hester Prynne, married in England, came to America to settle down. Karma is nowhere to be seen, "debt": Hester fell in love with the young pastor Arthur Dimmelsdale and became pregnant. This is a serious sin in the Puritan community. The guilty can be executed by hanging. The state governor offered Hester leniency if she would give the name of the "author" of the child in her womb. But Hester adamantly refused. The court ordered her to wear a red A on her chest for the rest of her life. "A" means "adultery". The suffering and regretful Arthur also silently carved a similar letter A on his body. Hester's husband later also crossed the sea from England and when he learned that his wife betrayed him, he used a fake name to settle in the same town as Hester and Arthur to "search" for the culprit who gave him horns and avenge. really worthy. This work has just been adapted into a movie (with the same name as the work) with two stars Demi Moore and Gary Oldman. Demi Moore is so beautiful in the role of a woman who is determined to fight for love that the audience forgets that if author Nathaniel Hawthorne was allowed to come back to life to see this film, he would surely cry and die. Monday. In the movie, Arthur and Hester turned into America's Romeo and Juliet, falling in love with the scent of the sky. Gary Oldman plays a manly hero, while the cuckold victim, Hester's husband, is portrayed as a sinister, evil Satan. In the end, "he" linked up with all the Indians for "the devil to grow horns" a battle, saved her from the hanging ropes, went straight to California and lived happily there. Audiences inevitably leave gloating for a happy ending, unaware that the author Hawthorne is swearing at the other side of the world. In the novel it is different. Arthur died in a state of regret full of torment when he strayed from the path God had outlined for a monk. Even the husband, after taking revenge, also died in regret, so he left the entire estate to little Pearl, the child of Hester and Arthur. The ending was heavy and sad. Many scholars have discussed this work but still have not come up with a satisfactory explanation: which side does Hawthorne take: Hester's side that fights for freedom of love or the Puritan ethnocentrism that condemns it all Are all romantic feelings immoral, immoral? In fact, Hawthorne has avoided bringing up a very transparent subject. In the character of Hester we find the eloquent argument for a burning love that defies all social norms, defying the foundations of religion. But in the character of Arthur we find an affirmation to the contrary: love is an evil sin, his fall only proves that the Puritan doctrine is absolutely correct: every human being is a sinner in the eyes. God. It takes a firm grasp of Puritan teachings to understand the mood of Arthur or the character of Goodman Brown in the Young Goodman Brown short story, which every critic considers Hawthorne's finest short story. Arthur did not think that what he did was right, while Hester insisted that the truth must come from the heart, where passionate passions reside, despite the sober voice of reason. Analyzing this novel we have to separate this couple into two opposing thematic lines: Hester symbolizes love understood as a strong desire beyond all control. Arthur symbolizes religious sentiments assimilating the closeness of man and woman, which only proves the inherent animality in man and prevents him from reaching lofty spiritual goals. And of course Hawthorne isn't on anyone's side. He did not give the final answer because in life there are no final answers, definitive solutions once and for all. Every human being has to find the answers to the riddles in life by himself. Just as Hester believes that a bright world will come in the future when the relationship between man and woman is established on a foundation of mutual happiness, but she does not consider herself qualified to be a fairy. tri. An angel will bring good news in a distant future, but that angel is pure and pure, not dirty and sinful like her. In these thoughts of Hester we seem to have witnessed the sad end of a fervent heart. The life she lived, was living, had no answer and no door to an answer. The one who closes the door from the outside is the morality of Puritanism.
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