互瞳|ブランドバッグ ス`パ`コピ` 笥コミは輝糾の繁殄牝靴任后ブランドr カレラ ス`パ`コピ`は畠て恷互な可創と れたブランドr コピ` 糾n咼屮薀鵐 r アクセサリ` コピ`瞳|よくて、爾芦 鯉でご戻工します 。晩云で恷互瞳|のシャネル コピ` 旗哈き爾芦宥繁歙賄n,2013 仟恬 シャネル バッグ コピ`,シャネル 下 コピ`,シャネル r コピ`斌瞳や秤鵑際dしています。 斌瞳の瞳|と鯉に徭佚があります,恷仟の今翌ブランド コピ`旗哈き,エルメス 2014定恷仟斌瞳、麼にあります坤┘襯瓮 下、エルメス ベルト、エルメス バ`キン、エルメス ブログ擦△覆燭厘ったエルメス コピ` 斌瞳は畠何ここで。
VLGARI1910シリ`ズ、ひっくり卦って匯Bのブランドのすばらしいト`テムを聞って、たとえばBVLGARIロ`マViadeiCondotti云糾のア`ルヌ`ボ`麼xのL鯉の硬い井のレ御に喘いのでことがあって、書のところ咫泡させられてdでズックの貧でつくって、ズックの貧のヘリンボ`ンののnの躇犬論Rり卦しBVLGARIのすばらしいu瞳嶄でFれのでことがあって、このはBAして~えgない叔の凄察の撹した耔墺Oから、1950定旗兜豚のOの待蹐よび、塗返にWれハンドバックをO崔する嶄でもしきりに誼を俳ます。
下の亥するxがと}の弼を咫泡するのが匯崑して、弌さい釘醐の可|を駻辰靴董▲制`クパ`プル參翌、xぶことができる\弼とベ`ジュがもあります。かなりのおIい誼瞳と恷仟の2013u瞳をIう。こんな寇しいC氏をお毛しなく ス`パ`コピ`ブランドr、ブランド下コピ`、ブランドバッグコピ` T糾。暴_は 芦なu瞳を咾靴討い泙后5欝蠅魯工`パ`コピ`旗哈きを咾靴討い襯工`パ`コピ`rブランドT糾です。 輝糾は云麗と曝蛍けが原かないようなN瞳ス`パ`コピ`欄r吉をQっております。 ブランドス`パ`コピ`糾.屮薀鵐疋灰圦`捲を寄蒙鹿!ス`パ`コピ`捲の瞳|へ弖い箔めのお人でも祭磴 芦伉できる捲コピ`を房い俳りにxべます.ブランドコピ`捲をお毛さoく“ ス`パ`コピ`捲し、協桑アイテム捲コピ`し、捲仟恬を毛さない

1、邦絋れ廣吭は、Lを宥すさわやかなか侭に隠砿します。

云醐の下
2、さらし、諮がい麗をあぶって、邦牢いして、晒僥の卑にぶつかって俊乾するのをぜひ閲けねばなりません。
3、下が麼にpい栽わせるrのりが恬りが駅勣で、のりは邦に氏って盾けやすくて、だから下を聞うrできるだけ邦まで(に)つけないようにして、嚏爺蒙に廣吭しなければなりません。
4、楳囁の胆しい囁を聞ってあるいは弼の僖朝と心oすることができます。
5、圻t議に1つのカ`ド期が1旦のカ`ドに靴迎zむことしかできないので、いやいやながら2旦のカ`ドに靴迎zむことはできなくて、期を兀さえるのがみを孃きます。
6、すべての署奉の何瞳を隠oするのに廣吭するべきで、物っぽくおよび、cの互いh廠は下が磨晒をもたらしができて、署奉の燕中で匯咾陵乎なマニキュアをTりつけて森議に署奉が磨晒するのを嚠契することができます。
ス`パ`コピ`ブランド爾芦ショッピングモ`ル!ブランドス`パ`コピ`瞳ごとにぱっと て畠隼`わないほどの翌Qを隔ち、返乾りも揖じである。輝糾ス`パ`コピ`ブランド 斌瞳とともに、互瞳|と芦伉をお曙けいたします


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Why Study Ancient World Cultures?
An Essay by Bill Hemminger

The question that initiates this program is a broad one: Why study ancient cultures? You might feel that the question is moot: students do study and will study ancient cultures; such study is an expected part of a tradition of intellectual development. The response to the why of the initial question is a matter of tradition, if not fact. A study of the ROMAN EMPIRE, a reading of Greek philosophy and literature, a look at the PYRAMIDS OF EGYPT -- these are all accepted parts of a Western education, aren't they?

Probably so: even today, in the plurality of approaches to the study of history and to the study of cultures, people talk about PLATO or DANTE or Krishna or Mohammed. But there is an important proviso: How you approach ancient cultures (or any other culture, for that matter) and how you conceive of the people of such distant worlds are of paramount importance. At this point, you might ask yourself these two additional questions: Do we study these cultures because, to some extent, all cultures share certain characteristics? Does our own culture reflect aspects of these other cultures?

The answer to the first of the two questions has historically been found in a discussion of universality. Consider, for a moment, the case of Arjuna in The Bhagavad Gita. You might well ask how the battle that Arjuna holds off while frozen on his chariot relates, for example, to contemporary battles in World War II. Convinced that his relatives will die in this life only to be reborn in another, Arjuna can reluctantly permit the carnage to begin. No such choice is left to Schindler (featured in Spielberg's film Schindler's List), on the other hand, whose intervention on behalf of Jews saved many people in this life. The danger in looking for universals thus consists in reformulating other, possibly alien, views to fit our own. We must always guard against the assumption that other people think as we do -- or that they should. Arjuna speaks within the context of one culture; Schindler acts within the confines of another.

The differences among cultures are of greatest interest here, and reading about ancient cultures is thus reading about other people whose lives were surely different from our own. The social organization of Socrates' ATHENS -- where a gimpy-legged man could hobble around interrogating citizens at will -- differs profoundly from today's world beset with modern media whereby people rarely get to see or literally hear their critics. How can we today understand the psychology of the thousands of Egyptian workers who, apparently unquestioningly, spent their lives dragging great blocks of stone across burning sands in the construction of staggering pyramidal edifices whose completion took many lifetimes? Interestingly, these differences may help us better to see -- and know -- the limits of our culture and the limits of our language and experience.

The problem with the second question lies in its formulation. What is a culture after all? This paper and this program proceed under the assumption that there is some sort of definition to the word culture. Most people would ascribe an abstract value to culture -- that which produces good art, great literature, right behavior, etc. Yet the criteria of quality are scarcely international or inter-cultural: a revered "classical" work on the sitar resists comparison to a Mozart symphony beyond the statement that both are considered great cultural achievements in the context of their home cultures. Is, then, culture something that can be taught, or are its constituent parts more sweeping and pervasive than what can be learned from books or lectures? Answers to this second question already exist in the form of canons and reading lists, though there is much discussion today about what makes up those reading lists and about the assumptions concerning what should or should not fit on such lists.

Many people would like to conceive of history as a succession of movements or stages in an on-going (and, generally) ever-improving cultural novel of human life. For these people, the Romantic period is definable, its gifts to the human spirit are calculable. Yet, how can any culture speak for all its practitioners? Do all people share equally in the culture of which they are a part? It is precisely because AKHENATON chose to resist the pantheism that characterized pharaonic Egypt before and after his brief reign and instituted a qualified monotheism that he is remembered (and magically, too, in a contemporary opera by Philip Glass). So, a culture includes both the dominant tradition and its transgression.

As you begin your study of ancient cultures, you might want to recall these questions as you forge for yourself a meaning to the term culture. In the process, try not to measure others against your own cultural standard, which has, in many ways, formed you and your apprehension of the world. Instead, try for a moment to see the glittering battle scene with Arjuna's eyes. [Next]


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