Neither Not One Less nor Zhang's other 1999 film The Road Home was selected for the 1999 Cannes Film Festival's Official Selection, the most prestigious competition in the festival, where several of Zhang's earlier films had won awards.[42][43] The rationale is uncertain; Shelly Kraicer and Zhang Xiaoling claim that Cannes officials viewed the Not One Less' happy ending, with the main characters' conflicts resolved by the generosity of city dwellers and higher-up officials, as pro-China propaganda,[44][45] while Zhu Ying claims that the officials saw it and The Road Home as too anti-government.[46] Rather than have his films shown in a less competitive portion of the festival, Zhang withdrew them both in protest, stating that the movies were apolitical.[44][45][46] In an open letter published in the Beijing Youth Daily, Zhang accused the festival of being motivated by other than artistic concerns, and criticized the Western perception that all Chinese films must be either "pro-government" or "anti-government", referring to it as a "discrimination against Chinese films".[47]
Not One Less Chinese Movie Free 74
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For its part, dogmatic theology must be able to articulate the universal meaning of the mystery of the One and Triune God and of the economy of salvation, both as a narrative and, above all, in the form of argument. It must do so, in other words, through concepts formulated in a critical and universally communicable way. Without philosophy's contribution, it would in fact be impossible to discuss theological issues such as, for example, the use of language to speak about God, the personal relations within the Trinity, God's creative activity in the world, the relationship between God and man, or Christ's identity as true God and true man. This is no less true of the different themes of moral theology, which employ concepts such as the moral law, conscience, freedom, personal responsibility and guilt, which are in part defined by philosophical ethics.
68. Moral theology has perhaps an even greater need of philosophy's contribution. In the New Testament, human life is much less governed by prescriptions than in the Old Testament. Life in the Spirit leads believers to a freedom and responsibility which surpass the Law. Yet the Gospel and the Apostolic writings still set forth both general principles of Christian conduct and specific teachings and precepts. In order to apply these to the particular circumstances of individual and communal life, Christians must be able fully to engage their conscience and the power of their reason. In other words, moral theology requires a sound philosophical vision of human nature and society, as well as of the general principles of ethical decision-making.
91. In discussing these currents of thought, it has not been my intention to present a complete picture of the present state of philosophy, which would, in any case, be difficult to reduce to a unified vision. And I certainly wish to stress that our heritage of knowledge and wisdom has indeed been enriched in different fields. We need only cite logic, the philosophy of language, epistemology, the philosophy of nature, anthropology, the more penetrating analysis of the affective dimensions of knowledge and the existential approach to the analysis of freedom. Since the last century, however, the affirmation of the principle of immanence, central to the rationalist argument, has provoked a radical requestioning of claims once thought indisputable. In response, currents of irrationalism arose, even as the baselessness of the demand that reason be absolutely self-grounded was being critically demonstrated.
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