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GODS ARE CRUEL: FAULKNERIAN SOURCES OF ENDŌ SHŪSAKU’S LITERATURE
Get PDFThe purpose of this essay is to put Endō Shūsaku, a well-known Japanese author for his work Silence (1966), on world literature map by focusing on diaries he kept during his stay in France (1950-1953). The study of Endō has focused on the influence of French authors, particularly Catholic writers, represented by François Mauriac, Georges Bernanos, and Julien Green. However, in his diaries, Endō repeatedly refers to American authors and it is clear that William Faulkner was one of the writers who had significant impact on his writing. , Yet, the scholars of Faulkner in Japan have overlooked his influence on Endō. This paper will highlight new perspectives in researching Endō’s texts by expanding the frameworks of existing studies and recognize his writing as a contribution to Faulkner studies in Japan.There is no such thing as was—only is. If was existed, there would be no grief or sorrow. I like to think of the world I created as being a kind of keystone in the universe; that, small as that keystone is, if it were ever taken away the universe itself would collapse. My last book will be the Doomsday Book, the Golden Book, of Yoknapatawpha County. Then I shall break the pencil and I’ll have to stop. --William FaulknerFaulkner is not the writer you should read in autumn. Nor should he to be read on peaceful spring days or during the cold winter days. I feel that I can understand some of the world of perplexing writer such as Faulkner when I read his works on a hot summer day, my body covered in sweat in the full sunshine.--Endō Shūsak
KĀLIDĀSA ON RELATION AND CONDUCT TO NATURE AS DEPICTED IN THE SIMILES OF RAGHUBAMŚAM
Get PDFIn the present time of utilitarianism our strength of collecting more and more civilizational height and imperialistic power, ethical relativism, and pleasure-seeking ideologies that believe in minimizing human rationality and maximizing emotions and passions for maximizing pleasure are defining the rationality. Power of exploiting civilizational progress more and more has created restlessness and misbalance in human societies is keeping the humans engaged in enhancing balance sheets even at the cost of lowering human existence and the values, The argument of Ethical perspective we are discussing here in this paper with reference to Kālidāsa’s famous epic Raghuvamśam is that human rationality cannot be defined in terms of imperialistic power of a man or a nation but with our venerable conduct to the global communities. All richness of wealth and qualities meant for helping others. The term ‘other’ in broader sense is used for nature/environment outside responding to human nature inside. Defining the ethical relation and conduct that exist between man and nature, Kālidāsa establishes a spiritual perspective for which all have existence value that is, all are divinities. Nature responds and shares our conduct to it and our conduct to the other must be venerable for our well-being
Religion in Colonial México
Get PDFThe writing of colonial Mexican religious history starts with early 20th-century French historian Robert Ricard and his focus on missionary preaching and teaching endeavors. Ricard, whose historical writing reflects a pre-WWII Eurocentrism and Catholic victory mindset, relied heavily on Spanish and religious sources. In his work, he concludes that the missionary conversion process was successful spiritual conquest. Louise Burkhart\u27s 1989 The Slippery Earth sets a new tone for colonial religious research, claiming that the process of conversion was not one-directional. Burkhart argues that the Nahua of central Mexico had more significance in the development of colonial Mexican Catholicism than Ricard imagined. Burkhart\u27s book becomes the foundation of modern research on the topic, as it is the first to incorporate native-language sources. She heavily utilizes the sixteenth-century Florentine Codex, the twelve-book encyclopedic style manuscript written by Nahua elites under the supervision of Fray Bernardino de Sahagún telling of the culture and the people of Central México. Through her findings, she argues that the Mexican colonial religion reflects a cross-cultural interaction, which ultimately gave birth to what she coins \u27Nahuatized Christianity.\u2
#learningtoreflect: Preservice Teachers’ Reflections on Instagram
Get PDFAlthough research on teacher reflection is vast, research on preservice teachers’ (PSTs) use of social media and multimodal reflections is minimal. This study provides greater understanding into how PSTs used Instagram as a platform for engaging in reflection. Throughout an academic year, a group of fourteen PSTs used Instagram several times each week to reflect on their field experience rather than writing a reflective paper. I propose that the participants in this study were photoreflecting, which is the process of deep consideration as one transmediates images and print language. The participants in this study photoreflected by (a) photojournaling, (b) noticing, (c) noticing and extending, (d) noticing and problem solving, and (e) noticing and changing. Participants photojournaled the most and noticed and changed the least. 
THE ONTOLOGY OF AGENCY IN THE LIGHT OF DETERMINISTIC CAUSATION: A FOLK-PSYCHOLOGICAL STUDY
Get PDFIn this piece of work I have revisited the free will problem which is a problem about intentional agency under deterministic causation as is perceived in the folk mindscape. I have first tried to disentangle the concept of deterministic causation from some of its mistaken offshoots like fatalistic inevitability and have shown how holding and transmitting this misconception to the concept of agency can negatively manipulate the folk-psychological concept. In fact, a primary contention of this paper is to adduce evidence that folk concept about agency may not subliminally run counter to deterministic causation. It is only the particular libertarian belief of the experimenting philosopher that may interpret it as indeterministic. Citing some folk-psychological studies, I have tried to propose that folk-psychology may support event-causal account of agency, which is consistent with determinism
THE PROBLEM OF BEING IN A DREAM OF RED MANSIONS
Get PDFVictor Hugo claimed: Men live, and things exist. That is to say, human existence is not, and should not be, akin to the existence of things which are merely here or there. Instead, human beings actively live, and should live actively. Yet, what does it mean that human beings live? Martin Heidegger insisted that human beings do not just occur in the world along other kinds of beings; instead, in their very existence, their existence become an issue and concern for them; human beings are self-conscious beings. Heidegger dubbed the human being as “Dasein”, which means being there. He saw the human being to be an agent whose agency structure includes self-consciousness. Jean-Paul Sartre argued that human beings must not exist in the mode of being-in-itself, but should be in the mode of being-for-itself; in life, we must not practice bad faith. For Sartre, the human being is a being of no-thingness. These thinkers all hold that human existence must not be a thing-like existence. Living, what a burden for humanity! Human living must not be thing-like existence, what a requirement
THE CROWD: A STUDY OF THE POPULAR MIND (BOOK REVIEW)
No full textThe Crowd: A Study of the Popular Mind by Gustave Le Bon. London: The Gresham Press, 1914. 239 pp. Hardcopy. English, the 9th edition
Figures du néant et de la négation entre Orient et Occident (Book Review)
No full textFrançoise Dastur, Figures du néant et de la négation entre Orient et Occident, Paris: Les Belles Lettres/Encre Marine, 2018, pp. 22
Foreword from the President
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As President of Sacramento State, I can confidently say that 2020-21 is officially the strangest year of my career. We have seen disruption in all aspects of our lives, and we have faced unprecedented challenges. At our University, like most educational institutions around the country and the world, Sacramento State transitioned to virtual learning and remote business operations within days once the threat of COVID-19 was apparent to our region. And yet, we have endured. We saw students and faculty pivot to their new reality with grace and determination. Students completed their courses, delivered speeches, and even defended their master’s thesis and dissertations over Zoom. I was, and I remain, awestruck by the resilience I see every day. 
Leading with Justice: Afterword and Next Steps
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The term justice has become a catchphrase in education, used often and yet still evasive. In an attempt to define justice in research, policy, and practice, the California State University, Sacramento Doctoral Program in Educational Leadership invited preeminent scholars into the conversation through a public webinar series. Hundreds of people tuned in to listen and learn—some sessions having over 350 active participants. The attendees represented a unique cross-section of stakeholders: about 1/3 from universities, 1/3 from school districts, and 1/3 from community groups. Each webinar began and closed with music (e.g., Ain’t No Stoppin’ Us Now) that curated and uplifted the virtual space. Local spoken word artists were also invited