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『산해경』, 『초사』, 『장자』에는 정상적인 인간의 능력을 뛰어넘는 초자연적 존재에 관한 기록이 제법 있다. 이는 후세의 도교에서 말하는 신선과 매우 유사한 특성을 지닌 것이다. 본고는 상기 세 문헌에 보이는 초인들의 사례를 구체적으로 검토함을 통하여, 이것들이 신선과 어떠한 차이점 혹은 일치점을 가지고 있는지를 분석해 보고자 하는 것이다.BR 오늘날까지 전해 오는 상기 텍스트들은 모두가 그 원형으로부터 많이 벗어난 것이며, 오랜 기간에 걸쳐 다양한 시기에 형성된 내용들이 한 데 어우러져 있으므로 그 사상적 성격을 특정 하는 데는 상당한 어려움이 있다. 가능한 한 원형에 가까운 것으로 (...) 판단되는 기술을 중심으로 살펴보더라도 그 어려움은 여전히 해소되지 않는다.BR 『산해경』에는 신선가 혹은 도교의 문헌에 나타나는 신선사상과 관련된 핵심적인 장소와 인물들이 이미 보이고 있다. 그러나 이들은 모두 신선과는 거리가 멀며, 먼 이국이나 타지에 사는 특이한 존재로 묘사되어 있을 따름이다. 그러한 점에서 이는 신선사상을 반영한 것이라기보다는 후대에 신선사상이 대두하는 배경이 된 고대의 환상적 전설에 기반을 두었다고 봄이 타당할 것이다.BR 『초사』의 경우 ｢이소｣와 ｢천문｣에 중국 고대의 신화 전설에 관련된 내용이 풍부하게 나타나는데, 그것들이 대체로 후대의 도가사상과 관련을 가진 것이기는 하지만, 아직 신선가의 소산이라고 단정할 수는 없다.BR 『장자』에는 신선을 의미하는 僊이라는 글자도 이미 나타나 있다. 또한 후대의 도교에서 유행하는 벽곡, 호흡법, 導引같은 신선이 되기 위한 수련법도 나타나 있으며, 도교의 궁극적 목적인 장생불사에 대한 추구와 그 방법도 제시되어져 있다. 장생술을 비롯하여 초인이 되기 위한 일체의 수련법은 도와의 합일을 목표로 하고 있는데, 이 점 역시 신선이 되는 방법과 일치한다. 비록 『장자』의 가치관이 초현실의 세계를 추구하지 않는다고 할지라도, 그 초인 사상의 대부분은 전국 시기 이래의 방선도(신선가) 및 후세 도교의 신선과 일맥상통하는 면을 지니고 있는 것이다. 그러므로 초인의 능력이 신선가의 영향 아래 지금과 같은 형태로 기록되었을 가능성이 있다고 보아야 할 것이다. (shrink)

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Our understanding of neuronal migration has been advanced by multidisciplinary approaches. At the cellular level, tangential and radial modes of neuronal migration contribute to different populations of neurons and have differential dependence on glial cells. At the molecular level, extracellular guidance cues have been identified and intracellular signal transduction pathways are beginning to be revealed. Interestingly, mechanisms guiding axon projection and neuronal migration appear to be conserved with those for chemotactic leukocytes. BioEssays 24:821–827, 2002. © 2002 Wiley Periodicals, Inc.

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Orientalism within Us: Discourse Structure That Tames Us Unwittingly When cherry blossoms bloom, Lass, North Korean lass! I will kiss your lips for the ...

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The scholar Jin Tian-zhu (1690 ~ 1765) was a Muslim of the Hui 回 ethnic group in the Qing dynasty who adhered to Islamic traditions handed down from generation to generation. In Qing Zhen Shi Yi, Jin Tian-zhu attempts to combine Confucianism and Islam through a simple comparison of their rituals. Jin Tian-zhu expresses his respect for Allah by attesting Allah’s existence and insisting that humans should obey Allah. He admits that in reality, besides Allah, the ruler is also clearly (...) an object of loyalty. In addition, he asserts that it is basic propriety for Muslims to be filial to their parents and that the scope of practice of filial piety must also apply to their ancestors beyond their parents. Jin Tian-zhu further expands his view of zhongxiao 忠孝 by asserting that the ultimate Muslim interest is in renlun 人倫, which he believes must be rectified. (shrink)

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1. Tan'gun sinhwa ŭi wŏnhyŏngjŏk segyegwan kwa p'ungnyu chŏngsin -- 2. Wŏnhyo ŭi hwajaeng sasang kwa muaehaeng ŭi silch'ŏn -- 3. Ŭisang ŭi 'Hwaŏm ilsŭng pŏpkyedo' e nat'anan Hwaŏm sasang -- 4. Chinul ŭi Tono chŏmsu wa Chŏnghye ssangsu sasang -- 5. Sambong Chŏng To-jŏn ŭi Pulgyo paech'ŏk ŭi naeyong kwa sŏngkyŏk -- 6. T'oegye Yi Hwang ŭi ch'ŏrhakchŏk ipchang kwa 'Kyŏng' sasang -- 7. Kobong Ki Tae-sŭng ŭi hangmun chŏngsin kwa ch'ŏrhak sasang -- 8. Ugye Sŏng Hon ŭi Tohakchŏk (...) sam kwa hangmun yŏnwŏn -- 9. Yulgok Yi I ŭi Taedong sahoeron kwa ch'ŏrhakchŏk chihyang -- 10. Sŏgye Pak Se-dang ŭi Sirhakchŏk sayu ŭi kich'o -- 11. Namdang Han Wŏn-jin ŭi yŏksa insik kwa Chosŏn chunghwajuŭi -- 12. Sŏngdam SongHwan-gi ŭi 'T'aegŭk tosŏl' haesŏk ŭi kibon ipchang -- 13. Kanjŏng Yi Nŭng-hwa 'Chosŏn Togyosa' ŭi haksulsachŏk ŭiŭi wa han'gye -- 14. Manhae Han Yong-un i pon chuch'e ŭi munje wa minjok chagyŏl ŭi wŏnch'ik. (shrink)

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Redish et al. provide a significant advance in our understanding of addiction by showing that the various addictive processes are in fact all decision-making processes and each may undergird addiction. We propose means for identifying more central addiction processes. This recognition of the complexity of addiction followed by identification of more central processes would help guide the development of prevention and treatment.

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In lieu of an abstract, here is a brief excerpt of the content:An Exegetic Study of the So-Called Proposition of Confucian AestheticsWang Yi (bio) and Xiaowei FuSince Wang Guowei and Cai Yuanpei introduced the concepts of aesthetics and aesthetic education, respectively, to China in the early twentieth century, there has been a strong tendency in many of the aesthetic discussions to examine ancient texts and materials using modern concepts of aesthetics. In particular, sentences with the character-word mei1 are often sought (...) in classical works and interpreted as speeches on or about beauty, which has led to frequent misunderstandings of the classical texts and of the ancient Confucian aesthetic theory.The most typical among these misunderstandings, we think, is the misinterpretation of one of Mencius's remarks on the goodness of human nature-"To possess these qualities of goodness fully is beautiful" (Chongshi zhiwei mei)2-as a representative statement of the Confucian aesthetic theory of "the union of the beautiful and good." Although it is not clear who was the first to put this interpretation forward, it is now widely accepted and almost unquestioned that the statement "Chongshi zhiwei mei" is the classical proposition of the Confucian aesthetic theory after countless repetitions by aestheticians and educationalists. And extended from this is the claim that "the union of the beautiful and good," or the union of the moral and beauty, is the traditional theory of Confucian aesthetic education.3 Finding it coincidentally in accordance with the idea of "the union of the beautiful and good" in both the Soviet and Greek philosophies, aesthetic educators are apt to admit that aesthetic education is included in moral education or aesthetic education is but one of the means of moral education; thus, aesthetic education cannot be an independent subject. [End Page 80]It is rather surprising that in spite of the wide interest in quoting this sentence, very little in the textual research and criticism has offered convincing proof that it is really Mencius's opinion about beauty or aesthetic theory and therefore-since he is the most influential Confucian educator and philosopher after Confucius-representative of the aesthetic theory of Confucianism.Actually, the proper analysis of the meaning of the word mei in this statement by Mencius has long been a controversial issue in Chinese history. There have been two main approaches: mei as an equivalent of shan (good/ goodness) and mei as a synonym with its modern Chinese counterpart. The former is taken by Zhao Qi,4 according to whom mei in this statement is a term used to explain a level of shan. This analysis is further developed by Sun Shi,5 who argues that mei is the third level of the six shan. Likewise, Yang Bojun,6 among other modern scholars, also considers mei an equivalent of shan. The latter approach, on the other hand, is pursued by Zhang Zai, Zhu Xi, Jiao Xun,7 and many modern aestheticians, who all interpret mei as "beauty" or "beautiful" in the aesthetic sense.The main interest of the present analysis is an attempt to decode the genuine meaning of the statement. With references to ancient dictionaries like Origin of Chinese Characters8 and exegetic works (from 206 bc to the modern times) of Mencius, this article attempts to contextualize mei in the original text and historical context in order to interpret the meaning of the sentence and the real intention of Mencius. In this way we hope to determine whether it can be regarded as the proposition of Mencius or the Confucian aesthetic theory of "the union of the beautiful and good."IIn the first part of this article we shall offer a contextual study of the sentence with reference to two of the ancient interpretations of the theme of the passage and the meaning of the character mei. By investigating the context of the sentence "Chongshi zhiwei mei" we argue that the theme of the passage is a discussion of the six levels of shan (goodness).The context of the sentence comes from a passage in Mencius (Jinxin part 2), which begins with Mencius talking with Haosheng Buhai about one of his disciples, Yue Zhengzi, who was reported to embark in a political career in the State... (shrink)

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Friedrich Nietzsche has emerged as one of the most important and influential modern philosophers. For several decades, the book series Monographien und Texte zur Nietzsche-Forschung (MTNF) has set the agenda in a rapidly growing and changing field of Nietzsche scholarship. The scope of the series is interdisciplinary and international in orientation reflects the entire spectrum of research on Nietzsche, from philosophy to literary studies and political theory. The series publishes monographs and edited volumes that undergo a strict peer-review process. The (...) book series is led by an international team of editors, whose work represents the full range of current Nietzsche scholarship. (shrink)

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Since Plato, western philosophy has had an uneasy relationship with the sea. The sea has always acted as the unspoken that threatens to breaks up the laborious definitions attained by philosophical achievements. Of all the thinkers who grapple with the maritime latency of philosophy and the openness inherent to thinking, Nietzsche is perhaps the most outspoken about the force of the sea for the birth of a new philosophy. Throughout his works, Nietzsche has consistently commended: “Aboard the ships, ye philosophers!” (...) Nowhere has Nietzsche pursued the philosophical potency of the maritime so forcefully as in Thus Spoke Zarathustra. In this essay, I aim to show how the sea is pivotal to the thinking of eternal recurrence and how Zarathustra comes to embody the maritime and becomes a khoratic site of hospitality and transfiguration – for the birth of new historical values and for the condition of possibility of the value of values. (shrink)

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Contrary to its self-proclamation, philosophy started not with wonder, but with time thrown out of joint. It started when the past has become a problem. Such was the historical situation facing Athens when Plato composed his Socratic dialogues. For the philosopher of fifth century BCE, both the immediate past and the past as the Homeric tradition handed down to the citizens had been turned into problematicity itself. In this essay, I will examine the use of philosophy as memory theatre in (...) Plato's Republic. I shall do so by interpreting Book X of the Republic as Plato's “odyssey” and suggest that such Platonic odyssey amounts to an attempt to re-inherit the collapsed spatial and temporal order of the fallen Athenian maritime empire. In my reading, the Odysseus in the Myth of Er comes forth for Plato as the exemplary Soldier-Citizen-Philosopher who must steer between the Scylla of ossified political principles and the whirling nihilism of devalued historical values, personified by Charybdis. I shall further suggest that Plato’s memory theatre also constitutes a device of amnesia and forgetting. The post-Iliadic Odysseus must drink of forgetfulness from the river Lethe, so that the revenant soldier, Er, and those who inherited the broken historical present during and after the Peloponnesian War, would be enabled to remember in a particular way. Such remembrance, I shall conclude, may be what Plato means by philosophy, a memory theatre of psychic regulation and moral economy that sets itself decidedly apart from earlier tragic and comic catharsis. (shrink)

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In this study, telecollaborative learning activities were carried out in virtual learning environments created by the 360-degree video technology. We aimed to facilitate students’ creativity, innovation, and entrepreneurship. Two groups of students, a group of junior high school students from China and a group of university students from Indonesia, participated in the study. Students created cultural learning content using the 360-degree video technology which considered to be creative, innovative, and entrepreneurial, shared it with their international partners on the telecollaborative platform (...) and then watched content of their partners to experience virtual panoramic tours. After that, students exchanged their ideas and comments with each other in order to improve content quality. We investigated whether participation in telecollaborative learning activities positively impacts students’ creativity, innovation, and entrepreneurship. The data were collected through questionnaires and interviews. We also analyzed content created by the participants in learning activities. Two main findings were obtained: technology-supported learning activities improved participants’ creativity, innovation, and entrepreneurship and the participants positively perceived their learning experiences. Based on our results, we proposed several suggestions and derived some implications. (shrink)

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This edited collection represents an ongoing conversation for bringing healing cultures into suffering and evil. The pluralistic perspectives emerge from the creativity of this unique community of interpreters.

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Representations of historicism as the loss of meaning in history and critiques of historicism as the critique of such a loss had been pervasive since late nineteenth century till the Second World War. Among historicism’s most powerful and representative critics were the young Nietzsche and Benjamin in his Parisian exile. This essay seeks to trace from Nietzsche to Benjamin an unbroken yet growing line of critique—of historicism as the “sickness of time” from which modernity suffers, and from which it has (...) been trying to recover. Two attempts at such a recovery will be examined and juxtaposed: The Uses and Disadvantages of History for Life and Theses on the Philosophy of History. By thus situating both historicism and its critiques within the desires and anxieties of modernity, this essay tries to delineate and to understand the peculiarly modernist shapes assumed by the historical and its discontents. (shrink)

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When explaining the causes of structural variations in local governance reform, regional studies scholars face a trilemma: how to avoid voluntarism that over-inflates individuals’ power to ‘heroically’ reorganize local governance regimes; how to avoid determinism that denies the prowess of local actors in the face of institutional constraints; and how to avoid constructivism that denies the separate existence of both individual actions and local institutions. The question they must answer is: if individuals are embedded in institutions that define their interests (...) and shape their cognitions, how can they ever be able to change institutions? Critical realism suggests a suitable answer to this question by seeing institutional dynamics as consisting of structures, institutions, and actions, each with a distinct existence but nevertheless irreducible to each other. The practical value of this ontology – which avoids voluntarism, determinism and constructivism – is illustrated by an English devolution case study. (shrink)

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