Suchergebnisse

While it may be characterized as the inception of freedom for the colonizing and imperial-minded European, America represents a great tribulation for the enslaved African, kidnapped and sold an ocean away from his homeland, and it can be characterized as an all-out assault on African peoples' bodies, culture, and minds. Though the economic interest of Europeans was the impetus for the African Holocaust, European Christian theology has consistently offered religious justification for the inhumane practices of the oppression of Black people—making the fight for freedom, in part, a religious battle. Insomuch, White supremacy is held together by a version of Christianity that venerates whiteness as its most divine ideal. This study explores the religious conundrum that Black people face by reexamining biblical text to connect the sacred and secular experiences of Black people to their social predicament. Apostle Paul's idea of mortification in Colossians 3:5 and the theory of mortification as intrinsic to the idea of order are connected in order to critique the complex system of religious racism and illustrate the impossibility of freedom under current circumstances. In addition, the theory of social death and the theory of the death-bound-subject are utilized to interpret the Black experience in America, in part, as a battle for spiritual survival in an anathematic state of being. Ultimately, this study concludes that it is the formulation of White supremacy, and not the execution of White supremacy, that places Blacks in confrontation with death (physically and spiritually), and this confrontation has deeply religious underpinnings.

Standards development requires cooperative effort by individuals and firms with divergent interests. Standards development organizations (SDOs) are subject to capture by a single firm or a group of firms. Historically, capture has been viewed through the prism of antitrust law. Patent hold-up can be conceptualized as another form of capture, and whether or not hold-up violates the antitrust laws, it can harm the SDO and impede the commercial adoption of its standards. SDOs have a number of remedies available to them, but an SDO must carefully consider their appropriateness and effectiveness.

Shansi-Chahar-Hopei was one of the largest of the Chinese Communist areas during the war against Japan and was the only one of the areas behind the Japanese lines to receive some sort of recognition from the National Government. (Its boundaries were the Tat'ung–T'aiyuan railway on the west and T'aiyuan–Shihchiachuang–Techow railway lines in the south and it extended into Jehol and Liaoning in the north. The population under its control may have reached 20 millions.) In its general level of administration, Shansi-Chahar-Hopei was probably the most advanced of the Communist wartime areas. Its government had started the earliest, at the beginning of 1938, and it was able to develop with less Kuomintang-Communist friction than other areas. It had more than the average proportion of educated officials since, as it adjoined the Peiping-Tientsin area, students or other intellectuals who decided to leave the occupied areas to take part in anti-Japanese work were most likely to come to Shansi-Chahar-Hopei. And, while much of the mountain base area west of the P'ing-Han railway was very primitive, Central Hopei had reached a fairly high level of economic and social development before 1937.

Some aspects of the Chinese People's Republic have been explained as reversions to traditional Chinese patterns. There are resemblances between the Chinese Communist ideal for society and the traditional Confucian ideal. Both assume that, in a properly ordered society, there should be universal acceptance of a true doctrine and universal agreement on what is right. Paul Linebarger, describing the Confucian ideal, wrote, "Government, once cheng ming has been set in motion, is not a policy making body. There is no question of policy, no room for disagreement, no alternative; what is right is apparent. … government needs only to administer for … the maintenance of the ideology. Once right views are established, no individual is entitled to think otherwise. … control of the individual will devolves upon persons making up his immediate social environment. …" One can compare this with the frequent Chinese Communist statements about the universal validity of Marxism-Leninism and the thought of Mao Tse-tung and the continually appearing assumption that a process of discussion must end with unanimous agreement on what is right. Also, control of the individual by persons in his immediate social environment is a characteristic feature of the Chinese Communist system.