Sublime

believe that these changes require us to revisit the paradigm of historical sociology deriving from the nineteenth century which essentially seeks to explain the rise of the West.

in dispelling the aforementioned, fatalistic illusion of leadership as a trait one is either born with or without. Related to it is the Myth of Charisma, captured by images of a Charlton Heston atop the mountain, a grand figure who dwarfs others. Charisma, as a leadership factor, has been a false front, and it is a term that I have made it a point

It seems to me, at least as an initial step, that we should be thinking about such modes of commitment through transcendence when we consider the possibilities of a universalism that may emanate from Chinese historical culture.

Older approaches of dialogical transcendence may furnish us with useful methodologies of linking the personal, the community, the environment and the world.

I try to assess the role and – to a limited extent – the impact of these religious and secular civil-society movements upon contemporary Asian societies.

In so doing, the state both strengthens group solidarity and sanctions a territorial frame for its political aspirations.

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