Sublime

was sure I wanted to call it “Transcendence in a Secular World” accompanied by a subtitle that included Asian traditions and sustainability.

between essence and appearance, which first conferred the freedom of reflection and power to distance oneself from the…

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With regard to the contemporary utilization of tianxia, it seems rather odd to be applying an ancient system quite so mechanically to an entirely changed world.

It is in this context that we will later try to grasp how older universalisms sustained their ideals, even if the reality fell far short of the rhetoric.

Still, I believe we can accept the contributions of Puett and Harbsmeier if we see the cyclical or return narrative as the hegemonic representation of time and history which obscures other perceptions, like the one Puett has excavated.

Tian remained very powerful in projects of self-formation and self-cultivation from such Confucian ideals of righteous service, remonstrance and renunciation to syncretic ideals of spiritual and bodily empowerment and ethical duty.

A good case can be made that the most significant Eurasian historical developments were circulatory and shared over several thousand years.

Nonetheless, ENGOs, perhaps unexpectedly, have been successful in influencing state policies over the last decade – until very recently.

Modern universalisms have tended to lack confidence in investing the transcendent or utopian truths they propose with symbols and rituals of sacred authority.