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<td><div id="c3623" class="csc-default"><p style="text-autospace:none" class="bodytext"><b><span style="font-size:18.0pt; font-family:Verdana" lang="DE">10. November 2016</span></b></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:18.0pt; font-family:Verdana" lang="DE"> </span></b></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:14.0pt; font-family:Verdana" lang="DE">Im Rahmen der Konferenz „Utopien“ lädt das Konfuzius-Institut an der Universität Wien herzlich ein zu den Vorträgen von</span></b></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:24.0pt; font-family:Verdana" lang="DE"> </span></b></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Prof. Richard Trappl</span></b></p>
<p style="text-autospace:none" class="bodytext"><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Donnerstag, 10. November 2016, 13:30 </span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Richard Trappl Leiter des Konfuzius-Instituts an der Universität Wien: „Daodejing“ - Visions of a Global „Non-Citizen“</span></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:18.0pt; font-family:Verdana" lang="DE"> </span></b></p>
<p style="text-autospace:none" class="bodytext"><span style="font-family:Verdana" lang="DE"> </span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-family:Verdana" lang="EN-AU">Obviously the idea of the “non-interfering” ruler (Wu Wei) in the text ‘Daodejing’ did not work, however the political concept to “fill the bellies, weaken the wills” of the people (Chapter III) can be found time and again in the course of human history. Implementing the social concept of the ‘Daodejing’ would create a “Non-Citizen”, it would not lead to a citizen of a country, even the less to a potential world citizen. The individual should rather immerse themselves in the cycle of nature, emerging and vanishing. </span></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:24.0pt; font-family:Verdana" lang="DE"> </span></b></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:24.0pt; font-family:Verdana" lang="DE"> </span></b></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Prof. Roger Ames</span></b></p>
<p style="text-autospace:none" class="bodytext"><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Donnerstag, 10. November 2016, 14:15 </span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Roger Ames, Philosoph, University of Hawaii and Peking University: From Dystopia to „EU“-topia: Confucian China in a Changing World Order</span></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:18.0pt; font-family:Verdana" lang="DE"> </span></b></p>
<p style="text-autospace:none" class="bodytext"><span style="font-family:Verdana" lang="DE"> </span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-family:Verdana" lang="EN-AU">A perfect storm is brewing: climate change, food and water shortages, environmental degradation, pandemics, energy shortage, terrorism, nuclear proliferation, gross income inequities, and so on. How can we emerge from our current dystopia to find a shared, human “eu”-topia—our own best place? An effective response to this human exacerbated predicament requires a radical change in values, intentions, and practices. The rise of China has precipitated a sea change in the world economic and political order, but what about the prevailing cultural order long dominated by a powerful liberalism? Confucian philosophy is being actively promoted both domestically and internationally by a collaboration of academic and political forces. Question: What impact will Confucianism—a philosophy that begins from the primacy of relationality—have on world culture in the ensuing decades? What is the Confucian alternative to utopian thinking?</span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-family:Verdana" lang="EN-AU"> </span></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Hao Jingfang</span></b></p>
<p style="text-autospace:none" class="bodytext"><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Donnerstag, 10. November 2016, 15:00 </span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Hao Jingfang, Hugo Award Preisträgerin 2016</span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-size:18.0pt; font-family:Verdana" lang="DE">Science Fiction Autorin aus Peking: „Inequality and Social Policies: The difficulty to build an Utopia“</span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-size:18.0pt; font-family:Verdana" lang="DE"> </span></p>
<p style="text-autospace:none" class="bodytext"><b><span style="font-size:18.0pt; font-family:Verdana" lang="DE"> </span></b></p>
<p style="text-autospace:none" class="bodytext"><span style="font-family:Verdana" lang="DE"> </span></p>
<p style="text-autospace:none" class="bodytext"><span style="font-family:Verdana" lang="EN-AU">In literature and in history, we have seen several times that people tried to design and build an Utopia, with great efforts in redistributing the wealth and reconstructing the political system. However, each time, whether it is in reality or not, the equality state always went back into inequality and the new political arrangements raised new negative effects. What is the origin of inequality among people? </span>Is it an intrinsic tragedy to build an Utopia?</p>
<p style="text-autospace:none" class="bodytext"><span style="font-family:Verdana" lang="DE"> </span></p>
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