The Emerging Civil Society in China and Its Impact on Democratization

Recent years have seen an emerging civil society in an authoritarian China. The authoritarian embrace of civil society challenges the conventional wisdom that civil society is closely linked to democracy. In Beijing, the rhetoric of civil society linked less to democracy than to modernization. However, does civil society development have any impact on democratization in authoritarian regimes? The thesis tries to provide a tentative answer by studying civil society and democratization in post-Mao China. As a result of economic development and political reforms, gradual political liberalization has marked a shift of state-society relations that gives rise to a certain degree of democratization and a growing civil society. The thesis uses a statistical correlation study to examine the relations between grassroots democratization and civil society development. The study concludes that civil society development may have contributed to democratization at the grassroots level but not on the national level. The impact of civil society on democratization depends on the political structure of the state and will remain limited unless the government allows for further state-led democratic openings.

The Family Novel in the Emerging Nation-State: A Comparative Study of Ba Jin’s Jia and Lev Tolstoy’s Anna Karenina

The theme of family in literature and in popular discourse occurs at times when the family as an institution is under attack. Attacks against the family coupled with defence of the family are viewed as the barometer of people’s satisfaction with the society in which they live. This outpouring of emotion, whether it is in defence of or attacking the family, is the result of the family’s position on the bridge between nature and society – a fortunate (or a detrimental) link between an individual and the units that make up a society. Across the United States and much of the western world, the battle for gay marriage and inclusive civil unions has revealed the fissures in our collective moral view of the family. The conservative concern about the absence of ‘family values’ is magnified by our situation in a world of flux. Inflation, war, terrorist threats, and the depletion of natural resources are but a few examples. When so much is unknown, how do we position ourselves? What anchors us to the past, gives us comfort in the present, and supports us in the future if not the family? Alternatively, what coddles us more in the past, shackles us more to the present, and lulls us more into a fixed conception of the future than the family? My research is not a sociological survey into the family nor does it stake any claims to understanding the present state of the family in society. The study seeks, however, to shed light on the rhetorical uses of the family by analysing two novels that are inextricably concerned with the theory of the family in times of heightened social change. In particular, my research focuses upon the social role and political meaning of the family in Anna Karenina and Jia.

Natural Theology: A Reevaluation of Christianity's Relationship to the Natural World

In this thesis I offer two separate arguments for the creation of an environmentally friendly Christian theology. These arguments, although interconnected, are roughly divided into the main chapters of the thesis. I will begin in Chapter Two by offering a negative argument against the assumption that the natural world is sinful. In their article Hauerwas and Berkman suggest that the suffering of animals is both an example of the sinful state of the environment and a justification for human separation from an unholy natural environment. In response to this view I will argue in the second chapter that the suffering of animals can be seen as part of God's intentions for our world. Suffering, in both the human and the larger world, is not evidence of a fundamental flaw in natural systems. Instead, the cycle of death and life found in the natural world can be profoundly spiritual.

Growth of transcendental meditation: a sociological study

Sociology, in concerning itself with methodology and cultural determinism,may have overlooked the value of human experience in determining social action. We feel that the structural-functionalist point of view is not mutually exclusive with that of symbolic interaction theory. The field of collective behavior has not adequately explained a certain incidence of human activity called Transcendental Meditation. This paper will define Transcendental Meditation in sociological terms and explore its growth in terms of structural-functionalism,as well as in terms of the symbol-making faculty of human experience. In the first chapter, the author will state his biases and background as well as the problem and purpose of the paper. In the second chapter, Transcendental Meditation will be defined through an explanation of its concepts in sociological terms. A view of the TM program will also be reported. Following this in the third chapter, the origins of TM will be discussed~showing its basis to be in a tradition of Indian gurus and following its development in the United states until the present. The history of TM will proceed through biography of leading figures, with special mention of innovations in the TM institution of teaching and events in the growth of the 'movement' of TOO that are of key importance. Having set down the history of TM, in the fourth chapter we will discuss TM in terms of various sociological models. We will try to identify TM as either a social movement; a charismatic organization or a bureaucracy. In the fifth chapter we will look more closely at the structure of the organization that teaches TM in regard to its own functioning; that is, compliance, communication, socialization and recruitment, and also in regard to its relationship with national institutions, such as military, industry, religion, and government. Finally, we will explore TM in terms of individual and group goals and offer an explanation defining the growth of TM. Throughout-the paper, sociological perspectives will be applied to phenomena that exist in the society today. It is not within the scope of this paper to verify all the sociological implications and appraisals offered. It is hoped that this will not invalidate the ensuing discussion. It is also hoped that this paper will expand the horizons of sociology and offer some direction in future studies of collective behavior. If this is accomplished, the author will be gratified and indebted to his teachers. If not the author takes full responsibility. This paper is dedicated therefore to Mr. Birge, Mr Morrione, Mr. Geib as well as to my parents who have encouraged me, my friends whom I have interviewed, and to His Holiness, Maharishi Mahesh Yogi whose teaching has uplifted hundred of thousands of people in the world and may bring about the development of new thresholds of peace and prosperity for mankind.