Abstract
In this article, the writer addresses nobility and civility in the Chinese tradition by comparing and contrasting the views of reform by two Chinese reformers and scholars, Zhang Zhidong and Tang Junyi. Zhidong's controlled reforms are contrasted with Junyi's more radical call for a democracy.

From the Paper
"Both Zhang Zhidong and Tang Junyi are responsible for helping promote reform and modernization in China during the twentieth century. While Zhang Zhidong advocated a form of controlled reform Tang Junyi and other new Confucians advocated adopting Western institutions while influencing the West to adopt a philosophy of spirituality with more universal values than the separatism associated with Christianity. Tang Junyi and other scholars founded the New Asia College in Hong Kong in to promote Chinese culture on ..."

Tags:dynasties, monarchy, officials, ministers, communism, reforms, democracy, culture, Confucianism, the Way, morality, spirituality

Abstract
This paper examines how the media world is well-supplied with instances of uncivilized behavior and general indecency and how name-calling, foul language, and character assassination have become regular things that are justified in the name of truth and freedom of speech. It discusses how media needs to understand its role in promoting healthy social and moral values and how it is our responsibility to make sure that rudeness and incivility are not justified on the grounds of freedom of speech.

From the Paper
"Civility is so important that it should be protected by law. However so far we do not have any laws to ensure civility in the media and any attempt to enforce one is met with stiff opposition on grounds of freedom of speech and Fourth Amendment rights. It is believed here in the United States that people should be allowed to say anything in any manner they like, without much regard for other people's sentiments. For some people, this is actually considered "cool". However now it appears that our coolness has gone a little too far and we do actually needs laws to protect us from a truly uncivil media."

Tags:freedom, of, speech, language

Abstract
This paper provides an analysis of the concept of nobility and character that is noble in the works of three thinkers from different time periods; Thucydides' "The History of The Peloponnesian War", Cicero's "Laelius On Friendship," and Sir Thomas More's "Utopia". The analysis focuses on the connection between the noble individual and the noble state in all three works.

From the Paper
"In a number of writings, philosopher authors have often described their ideas of various concepts from the existence of God and good government to those of nobility and civility. Perhaps Plato's "Republic" may be considered the first of such works that focused on the morality of good governance and definitions of justice, nobility and civility. Subsequent philosophers, authors or theologians would provide works defining their own version of these concepts. In Thucydides' "The History of the Peloponnesian War" Cicero's "Laelius on Friendship"..."

Tags:companionship, human nature, development, justice, honor, virtue, power, materialism

Abstract
In the late nineteenth and early twentieth centuries, it was commonplace to think that "civilization" in its most desirable form was western civilization; in other words, a civilized culture was one that bore the features or the imprimatur of western influence. Despite this, many of the Asian elites who championed the cause of civilization were actually staunch nationalists - even jingoists and racists. The following paper will examine the relationship between claims of a universalistic conception of "civilization" and "particularist" nationalism and assert that Asian countries determining that it was in their best interests to embrace western civilization (or at least parts of it) did so on the grounds that they wanted to empower themselves in a fashion that would enable them to assert their sovereignty from external (especially western) threats. However, it does not automatically follow that the thinkers who embraced (partial) adoption of western civilization were motivated chiefly by nationalistic sentiments - though they certainly were motivated, in some cases, by jingoism. Rather, some leading thinkers and opinion-shapers of the late nineteenth and early twentieth century were animated by a pan-Asian vision in which the countries of Asia would unite against the western threat. In other variations of this, at least some Japanese thinkers took things one step further and insisted that Japan would rise up against the west and liberate Asia from the oppression of the western lands. In any event, the key thing to be taken away from this paper is that "universalistic (western) civilization" was a concept that Asian nations embraced, at least in part, because it meant that they would be able to use the ideas of the west to arm themselves.

From the Paper
The Uneasy Relationship between Notions of a Universal Modern Civilization and Particularist Nationalism In the late nineteenth and early twentieth centuries, it was commonplace to think that "civilization" in its most desirable form was western civilization; in other words, a civilized culture was one that bore the features or the imprimatur of western influence. Despite this, many of the Asian elites who championed the cause of civilization were actually staunch nationalists - even jingoists and racists. The following paper will examine the relationship between claims of a universalistic conception of "civilization" and "particularist" nationalism and assert

Tags:particularist, universalistic, civilization

Abstract
The following paper will argue that, while there may have been a general tendency in some quarters to believe that western civilization was the apogee of "civilization" - in other words, if it was not "western" it was not truly civilized - the reality is that many Asian elites, particularly those animated by racist and highly nationalistic thoughts - were only prepared to accept Asian civilization to the extent that it benefited their nations, or the Asian peninsula, to do so. In that sense, individuals who felt threatened by the west's military and industrial prowess were selective in how they embraced the strange foreign world that came knocking loudly at Asia's door in the latter-half of the nineteenth century. The thesis outlined above will be discussed and expanded upon using the following steps. Firstly, the paper will look at the country of Korea, a struggling nation at the turn of the twentieth century that seemed to think that its salvation lay in uncritically accepting the features of western society. From there, the paper will look at Japan and then at China, two nations that were ostensibly more culturally secure (this was certainly true of Japan) and thus were disinclined to accept the notion that western civilization constituted the height of human advancement; in the case of these two nations, the west was most likely only useful (this seems to be especially true in the case of Japan) to the extent that it offered an entree into technological ideas that would allow these nations to become more powerful and more secure.

From the Paper
Civilization, Racism and Colonialism: The Tense Relationship between Asian Nationalism, Jingoism and Racism and "Universalistic" Conceptions of Civilization The following paper will argue that, while there may have been a general tendency in some quarters to believe that western civilization was the apogee of "civilization" - in other words, if it was not "western" it was not truly civilized - the reality is that many Asian elites, particularly those animated by racist and highly nationalistic thoughts - were only prepared to accept Asian civilization to the extent that it benefited their nations, or the Asian peninsula, to do so. In that sense,

Tags:civilization, jingoism, asia

Abstract
This paper discusses the origin, extent and end of civil government and compares the views of Aristotle, John Locke, and Montesquieu on why we need civil government, what that civil government should be, and what that civil government does for us. The first part of the paper is very specific in describing what each philosopher thinks of the origin, extent, and end of civil government. The end examines the extent to which our Constitution was found on the political philosophies of the liberals.

From the paper:

?Nearly 2000 years elapsed between the time that Aristotle expressed his theories on political philosophy and the time that Locke and Montesquieu expressed theirs, this accounts for many of the differences in their thinking. Aristotle wrote his philosophy from an ancient point of view and when Hobbes came along during the Enlightenment, he changed political philosophy forever. Hobbes influenced both Locke and Montesquieu this is probably why they both differ so much from Aristotle. The liberals, as Locke and Montesquieu were, hold in common one fundamental premise: the freedom and equality of human beings. This is why they back away from Aristotle?s emphasis on virtue. Aristotle spends much of ?The Politics? discussing regime, while Locke and Montesquieu are simply more concerned with establishing some for of civil government.?

Tags:aristotle, based, civil, compare, constiution, end, enlightenment, extent, founded, government, john, law, locke, montesquieu, philosophers, politics, principle, regime, second, treatise

Abstract
This paper discusses the political background of civil society in Kenya, gives a summary of civil society responses to counter-terrorism measures in Kenya and the UK and concludes by recommending some urgent measures that civil society must institute to enable a more viable response to the changes and challenges brought about by post 9/11 security narratives. The author proposes a series of pointers which together form a strategy for a more effective and viable response from civil society to counter-terrorism measures that in many instances have an overall effect of limiting civil liberties and violating human rights.

Table of Contents:
Introduction
Background
Political context of civil society in Kenya
The post NARC era
The problem statement
The objective
Key findings, objectives and reflections
Summary of CS responses to CTM in Kenya
Summary of CS responses to CTM in UK
Conclusions and recommendations
Conclusions
Recommendations and a proposed strategy for CS

From the Paper
"Civil liberties in Kenya have never really been embraced unreservedly by the establishment elite. Between 1964 and 1990 Kenya's constitution has been amended over 20 times by parliament primarily with the intention of strengthening the presidency at the expense of civil liberties Previous governments under presidents Jomo Kenyatta and Daniel Arap Moi used the constitution as a political tool to extend and entrench their rule. During the early years of independence up to Kenyatta's death in 1978 the constitutional and legal changes were fast tracked to allow for greater political expediency, stifling of any political dissent and the creation of what has come to be know as an imperial presidency. Opposition parties like KPU -Kenya Peoples Union were banned and their leaders incarcerated without trial. Moi's tenure as president was not very different. People who challenged the state like Koigi Wamwere and others were jailed detained or sometimes killed. The 1982 coup attempt by some junior air force personnel created even greater impetus for Moi to put in place even more stringent measures against dissent and political opposition of any kind and Kenya became a de-jure one party authoritarian state. "

Tags:kenya UK civil terrorism, human rights, war on terror

Abstract
This freshman paper shows how American civilization is probably the world's most peculiar civilization. As it came to replace the indigenous civilization of the native Indians, it also laid the foundations of a culture that was a mixture of several European cultures and trends. The following paper discusses the culture, influence of European colonialism, African migrants and the native Americans with respect to its development into a civilization.

Tags:ARCHITECTURE / CONTEMPORARY AND HISTORICAL STUDIES, origins american civilization

Abstract
This paper examines the relevance of the Civil Rights Memorial located in Montgomery, Alabama, as it relates to the civil rights movement. The paper discusses the symbolism and the meaning of this memorial to Americans in the history of the civil rights movement, from 1954 to 1968.

From the Paper
"The Civil Rights Memorial is located in Montgomery, Alabama. It was built at the entrance to the headquarters of the Southern Poverty Law Center which is close to the church where Dr Martin Luther King Jr. served as minister when he led the Montgomery Bus Boycott. The Memorial is dedicated to the memory of the more than ... men, women and children who died during the Civil Rights Movement..."

Tags:Civil rights, civil rights movement, Dr. Martin Luther King Jr., race relations, African-Americans, voting rights, employment discrimination, Civil Rights Act of 1964, busing, desegregation, Supreme Court

Abstract
The television media was a crucial vehicle in the ascendancy of the civil rights movement in the 1960s. In many respects, the media helped civil rights succeed during this period, which explains, in part, why civil rights efforts were not as successful during the pre-television period. Even more interesting, and perturbing, is the fact that the post-civil rights period witnessed television playing a negative influence in the context of African-American equality. Indeed, as the theme in Todd Gitlin's "The Whole World is Watching: Mass Media in the Making and the Unmaking of the New Left" suggests, television helped the civil rights movement succeed, just as it helped curtail it.

Tags:civil, rights