Human Community with a Shared Future,Shared Values of Humanity and New Model for Human Advancement

The building of a shared community requires enduring efforts. The human community with a shared future is the largest community of human society for nation-states so far, an inevitable result of globalization. In this era, globalization needs to be oriented at demolishing the false universality in the past and rebuild the genuine universality, which makes building a human community with a shared future constructively logical in contemporary globalization. The new universality is the shared values of humanity. In essence, the shared values of humanity are a “common good” formed by all nations for their common interests, common needs, and common development, which makes them a new universality. The emergence and formation of the shared values of humanity was developed naturally in the long term among the exchanges of all nations. From the perspective of the thinking mode, the shared values of humanity focus on the “communicative rationality” in the intersubjectivity of the countries and the nations instead of hegemonic rationality, while adhering to the consultative principle. From the perspective of the internal structure, the shared values of humanity unite the value of existence and development. Their fundamental connotation reveals that the shared values of humanity dialectically unite cultural commonness and particularity. Building a human community with a shared future and its core shared values has in fact proposed a new model for human advancement. The fundamental connotations of the new model for human advancement can be classified into three aspects: new cultural value, the new paradigm of civilization, and new cultural experience.     

The Dialectic Relationship Between the Shared Values of Humanity and a Human Community with a Shared Future

General Secretary Xi Jinping deeply grasps the overall strategic situation of the great rejuvenation of the Chinese nation and great changes in the world unseen in a hundred years, and forms the important thought of carrying forward the shared values of humanity of peace, development, fairness, justice, democracy, and freedom and promoting the building of a human community with a shared future. The shared values of humanity provide value basis for the community, confirm the morality of the community, and lay the foundation of value recognition for building the community. A human community with a shared future is the practice area for the shared values of humanity, providing it with a real subject and delimiting the boundaries of the times. The shared values of humanity and a human community with a shared future complement each other, and are dialectically unified in the planning and grasp of the “two overall situations,” i.e., the overall strategic situation of the great rejuvenation of the Chinese nation and great changes in the world unseen in a century．     

人类命运共同体:世界历史通向自由人联合体的新思路

“人类命运共同体”的特征主要体现在承认并尊重国家差异、实践特征更加明显以及更加注重人与人和人与自然的可持续发展等方面。人类命运共同体思想与马克思“自由人联合体”的主张就其本质来看是一致的,前者是实现后者的过渡性目标,后者是践行前者的总体价值导向。随着资本主义的发展,国际联合的无产阶级革命成为世界历史的必经之路,其最终目的是建立自由人联合的共产主义社会。“人类命运共同体”亦将在世界历史的前进过程中逐渐取代狭隘的民族和区域意识,成为实现自由人的和谐、自由、整体性发展的真正共同体。     

新型的世界哲学应当是怎样的——从人类命运共同体谈起

人类命运共同体需要一种新型的世界哲学,新型的世界哲学需要从人类的哲学传统,主要是中西印哲学传统中去吸取力量,看待中西印哲学的新方式应为理解其特质提供新的视点:西方哲学重空间,印度哲学重时间,中国哲学时空兼顾。西方哲学这一特质使之引导了世界的现代化进程,这一特质有其真理性的一面,也有非真理的一面,印度哲学和中国亦是如此。新型的世界哲学应由中西印哲学的特质共同形成。     

The Future of Psychotherapy and the Expanding Universe or Michael J. Mahoney

Human Change Processes (Mahoney, 1991) is an attempt to set experiential psychotherapy on a scientific basis. The first tow-thirds of the book, based on an extensive survey of diverse scientific and scholarly literatures, argues fairly convincingly for a conception of human beings in which attachment, subjectivity, emergent and unconscious mental processes-especially regarding the self-and emotionality are central to human development and psychotherapeutic change. The book's last part, a discussion of experiential psychotherapy, based largely on clinical experience and intuition, is vague on important points of psychotherapeutic procedure ad process and is less convincing. The disjunction between the scientific discussion of psychology and the non-scientific discussion of psychotherapy is the book's major flaw. Nevertheless, the book is important as an attempt to synthesize a psychotherapy that is at once humanistic and scientifically informed.     

Bildung and Modernity: The Future of Bildung in a World of Difference

This paper asks whether there is afuture for the age-old educational ideal ofBildung. It is argued that the modernconception of Bildung in terms of``rational autonomy' should be understood as theeducational answer that was given to thepolitical question about citizenship in anemerging (modern) civil society. Raising thequestion about the future of Bildungtherefore means to ask what educationalresponse would be appropriate in our time. Itis argued that our time is one in which theidea of a universal or total perspective hasbecome problematic. We now live in a world ofdifference in which the rational autonomouslife is only one of the possible ways to live.Beyond totalisation and isolation, a possiblefuture of Bildung might be found in theexperience that we can only live our life withothers. In a ``world of difference' Bildung might follow from a questioning of``one's right to exist' (Levinas). In thisrespect Bildung can happen anywhere andnot necessarily in those parts of the ``Bildungssystem' that educators are mostfamiliar and comfortable with (i.e., theschool). Bildung becomes a lifelongchallenge and a lifelong opportunity.     

How the Marvel Cinematic Universe Represents Our Quality World: An Integration of Reality Therapy/Choice Theory and Cinema Therapy

This article presents the integration of cinematherapy with William Glasser’s reality therapy/choice theory. This article also addresses the need to integrate reality therapy/choice theory and the therapeutic intervention known as “cinematherapy” to help students conceptualize the constructs of Glasser’s choice theory and to help novice cinema therapists address Glasser’s themes in their clients’ lives (i.e., fun, survival, power, freedom, love, and belonging). This integration will be helpful to not only students and clients, but also to the community of therapists who will intend to use cinematherapy as a therapeutic and creative intervention.