Differences between the philosophies of the east and west Western philosophy has its roots in Athens‚ Rome and JudeoChristianity while Eastern philosophy is derived from Confucianism‚ Taoism and Mahayana Buddhism. As Greek and Latin are to Western civilisation‚ so classical Chinese is to East Asian civilisation. I will focus on four major differences between Eastern and Western philosophies. 1. Western Individualism and Eastern Collectivism In the Greco‑Roman tradition‚ the image of Prometheus
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Tuesday‚ February 5‚ 2013 Communication Notes Chapter 3 – Hearing vs. Listening • Hearing- the ear’s physical response of sound waves. o Hearing uses 1 of the 5 senses • Listening- the brain’s response and interpretation of surrounding stimuli o The best speakers are the best listeners o Listening uses all of the 5 senses • Five Basic parts of the ear: o Outer Ear- the fleshy part of the ear that is comprised of the Pinna and
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in Prussia at a time when a dynastic monarchy still maintained their rule and social woes were aggravated by the shift from Feudalism to an ever increasing Industrial society. As Marx continually moved from country to country‚ he began to develop dialectic political perspective and‚ after joining the Young Hegelians and becoming a political thinker‚ he began to write from a Hegelian viewpoint. His belief was that the method of thesis‚ antithesis and synthesis was to be best utilised when studying history
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bond than an acquaintanceship. Friendship has been studied in academic fields such as sociology‚ social‚ anthropology‚ and philosophy. Various academic theories of friendship have been proposed‚ including social exchange theory‚ equity theory‚ relational dialectics‚ and attachment styles. Although there are many forms of friendship‚ some of which may vary from place to place‚ certain characteristics are present in many types of friendship. Such characteristics include affection‚ sympathy‚ empathy‚ honesty
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LANGUAGE AN INTRODUCTION TO THE STUDY OF SPEECH Edward Sapir The noted linguist and anthropologist Edward Sapir wrote this work to show language in “relation to other fundamental interests—the problem of thought‚ the nature of the historical process‚ race‚ culture‚ art.” Language is not only a study of language and culture‚ but ultimately on the world of relations and influence. NEW YORK: HARCOURT‚ BRACE‚ 1921 1. INTRODUCTORY: LANGUAGE DEFINED Language a cultural‚ not a biologically inherited
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INTIMATE RELATIONSHIPS What is intimacy? Does and can include sexual involvement‚ however Intimacy refers to the special relational states and interactions that occur in close relationships‚ characterized by feelings of warmth‚ trust‚ and deep friendship. Intimacy is a state of openness and familiarity. Charcterized by genuineness and an absence of ‘role relationships’ ……………………………..……………………………..……………………………..……………………………. People actively search for intimacy and communication is
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|[pic] |SYLLABUS | | |College of Humanities | | |COM/310 | |
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that they gave scientific reason too much credit‚ choosing himself to base his arguments in the belief that human life and cognitive processes were stronger than simple scientific reasoning. One of the key issues in Adorno and Horkheimer’s Dialectic of Enlightenment is the idea of instrumental reason. In Thomas McCarthy’s The Critical Theory of Jürgen Habermas‚ McCarthy asserts that “the “critique of instrumental reason” became the principal task of critical theory‚ for in creating the objective
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1 TABLE OF CONTENTS PAGE INTRODUCTION THE SIX DIALECTICS OF INTERCULTURAL COMMUNICATION/RELATIONSHIPs THE CULTURAL –INDIVIDUAL DIALECTIC THE PERSONAL-CONTEXUAL DIALECTIC THE DIFFERENCES-SIMILARITIES DIALECTIC THE STATIC- DYNAMIC DIALECTIC THE HISTORY/PAST-PRESENT/FUTURE DIALECTIC THE PRIVILEGE –DISADVANTAGE DIALECTIC CULTURAL SPACE‚ CULTURAL IDENTITY AND CHANGING CULTURAL SPACE INTERCULTURAL RELATIONSHIPS AND THE SOCIAL‚ INTERPRETIVE AND CRITICAL APPROACHES TO INTERCULTURAL COMMUNICATION
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THE SOCIUS AND THE NEIGHBOR Paul Ricoeur 1) If we define sociology as the science of human relationships within organized groups‚ then it would seem that there is no sociology of the neighbor. This study flows from the astonishment engendered by such a statement. It is important for reflection to seize upon this surprise and deepen it into a positive meditation situated between a sociology of human relationships and a theology of charity. If there is no sociology of the neighbor‚ perhaps a
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