The oriental culture has generally been known to bloom in China in regional framework, and established the form of a country in ancient times, and continuously develop as Yu (虞) / Xia (夏) / Yin (殷) [Shang=商] / Zhou (周) in periodical framework. There are several documents to discover the origin along with archaeological and cultural configuration related to prehistory tales or the history of tribal settlement in ancient times. Unfortunately, however, there were few outputs that unveiled the original source (...) in cultural or theoretical angles. Generally, a certain race and a local culture can be a good resource to be considered, the base of ideology, and further, the root of philosophy in a country. It can be found that, in comparison with pre-history legends and archaeological research results, the source of Chinese philosophy is mainly composed of exterior cultures from foreign settlers rather than its own one. In short, it is possible to setup the preposition or hypothesis that the source of Chinese philosophy and thoughts was not from Han (漢) race, but from old Dongyi (東夷) race. Thus, it is necessary to study deeply on that point as a key clue, linking the characteristics of Zhouyi (周易) philosophy' which is the origin of Chinese philosophy to Dongyi culture. As mentioned in the passages above, it was demonstrated that the fundamental issue of Yi philosophy lies in the principle of time operation in Tiantao (天道), and the formulation of Yi philosophy, and through the analysis of fourteen saints in the process of review of Shengtong, (聖統) the stream of old saints by the principle of Lishu (曆數) more than half of saints were from Dongyi family. In addition, the historical fact that the Dongyi tribe had raised the Yin (Shang) culturewhich mainly formed the base of Chinese cultures as a ancient dynasty shows the deep relation between Zhouyi and the Dongyi culture, and further, it seems that the relation was from the tribe's realization of the principle of time operation of Heaven which had been accumulated for a long time as the culture of agricultural settlement, the conceptual characteristics in the Dongyi culture, and it can be found that the cultural characteristics are in connection with Yi philosophy which considers the principle of time operation in Tiantao as the fundamental ground. It also can be detected that they have connection with the original meaning ofseveral concepts in Yixue (易學) and the culture which emphasize the bottom line of the nature of time. This study focused on questioning issues of these findings as a preliminary research in order to prepare for the formal works which will scrutinize the details of circumstances. In brief, the fact that the fundamental issue of Yi philosophy which is the source of Chinese philosophy lies in the nature of time in the operation of Tiantao should be demonstrated, and the matter that the root was from the Dongyi family who had lived in the north-eastern area in the ancient period and had raised the culture which stressed the principle of time operation as the agricultural settlement culture, and moved to the central area of old China should be unveiled through the trace, which, in the future, might be able to enlighten roots of thoughts in Chinese philosophy in the right course, and make them realize that the work process which is being operated in the north-eastern part would be of no use in the after all. (shrink)

The oriental culture has generally been known to bloom in China in regional framework, and established the form of a country in ancient times, and continuously develop as Yu (虞) / Xia (夏) / Yin (殷) [Shang=商] / Zhou (周) in periodical framework. There are several documents to discover the origin along with archaeological and cultural configuration related to prehistory tales or the history of tribal settlement in ancient times. Unfortunately, however, there were few outputs that unveiled the original source (...) in cultural or theoretical angles. Generally, a certain race and a local culture can be a good resource to be considered, the base of ideology, and further, the root of philosophy in a country. It can be found that, in comparison with pre-history legends and archaeological research results, the source of Chinese philosophy is mainly composed of exterior cultures from foreign settlers rather than its own one. In short, it is possible to setup the preposition or hypothesis that the source of Chinese philosophy and thoughts was not from Han (漢) race, but from old Dongyi (東夷) race. Thus, it is necessary to study deeply on that point as a key clue, linking the characteristics of Zhouyi (周易) philosophy' which is the origin of Chinese philosophy to Dongyi culture. As mentioned in the passages above, it was demonstrated that the fundamental issue of Yi philosophy lies in the principle of time operation in Tiantao (天道), and the formulation of Yi philosophy, and through the analysis of fourteen saints in the process of review of Shengtong, (聖統) the stream of old saints by the principle of Lishu (曆數) more than half of saints were from Dongyi family. In addition, the historical fact that the Dongyi tribe had raised the Yin (Shang) culturewhich mainly formed the base of Chinese cultures as a ancient dynasty shows the deep relation between Zhouyi and the Dongyi culture, and further, it seems that the relation was from the tribe's realization of the principle of time operation of Heaven which had been accumulated for a long time as the culture of agricultural settlement, the conceptual characteristics in the Dongyi culture, and it can be found that the cultural characteristics are in connection with Yi philosophy which considers the principle of time operation in Tiantao as the fundamental ground. It also can be detected that they have connection with the original meaning ofseveral concepts in Yixue (易學) and the culture which emphasize the bottom line of the nature of time. This study focused on questioning issues of these findings as a preliminary research in order to prepare for the formal works which will scrutinize the details of circumstances. In brief, the fact that the fundamental issue of Yi philosophy which is the source of Chinese philosophy lies in the nature of time in the operation of Tiantao should be demonstrated, and the matter that the root was from the Dongyi family who had lived in the north-eastern area in the ancient period and had raised the culture which stressed the principle of time operation as the agricultural settlement culture, and moved to the central area of old China should be unveiled through the trace, which, in the future, might be able to enlighten roots of thoughts in Chinese philosophy in the right course, and make them realize that the work process which is being operated in the north-eastern part would be of no use in the after all. (shrink)

A tic disorder (TD) is a neurodevelopmental disorder characterized by tics, which are repetitive movements and/or vocalizations that occur due to aberrant sensory gating. Its pathophysiology involves dysfunction in multiple parts of the cortico-striato-thalamo-cortical circuits. Spontaneous brain activity during the resting state can be used to evaluate the baseline brain state, and it is associated with various aspects of behavior and cognitive processes. Theta–gamma coupling (TGC) is an emerging technique for examining how neural networks process information through interactions. However, the (...) resting-state TGC of patients with TD and its correlation with cognitive function have not yet been studied. We investigated the resting-state TGC of 13 patients with TD and compared it with that of 13 age-matched healthy children. The participants underwent resting-state electroencephalography with their eyes closed. At the global level, patients with TD showed a significantly lower resting-state TGC than healthy children. Resting-state TGC with the eyes closed was significantly negatively correlated with the attention quotient calculated for omission errors in a selective visual attention test. These findings indicate that the resting-state brain network, which is important for the attentional processing of visual information, is dysfunctional in patients with TD. Additionally, these findings support the view that TGC reflects information processing and signal interactions at the global level. Patients with TD may have difficulty gating irrelevant sensory information in the resting state while their eyes are closed. (shrink)

Throughout the COVID-19 pandemic, shortages of scarce healthcare resources consistently presented significant moral and practical challenges. While the importance of vaccines as a key pharmaceutical intervention to stem pandemic scarcity was widely publicized, a sizable proportion of the population chose not to vaccinate. In response, some have defended the use of vaccination status as a criterion for the allocation of scarce medical resources. In this paper, we critically interpret this burgeoning literature, and describe a framework for thinking about vaccine-sensitive resource (...) allocation using the values of responsibility, reciprocity, and justice. Although our aim here is not to defend a single view of vaccine-sensitive resource allocation, we believe that attending critically with the diversity of arguments in favor (and against) vaccine-sensitivity reveals a number of questions that a vaccine-sensitive approach to allocation should answer in future pandemics. (shrink)

Philosophy claims that its goal is to search for truth. The history of philosophy, however, demonstrates that this search for truth has not been free from the power dynamics of respective eras. In this article, I claim that the formation of modern East Asian philosophy is one occasion in which the power structure of the time was visibly reflected. The East–West power imbalance at the beginning of the modern period was both implicitly and explicitly imbedded in the formation of modern (...) Buddhist philosophy in East Asia. To demonstrate this point, I will examine the life and thought of two East Asian Buddhist thinkers, Paek Sŏnguk 白性郁 and Inoue Enryō 井上円了, as paradigmatic examples of... (shrink)

In a recent Target Article Naomi Scheinerman (2023a) has offered an important and compelling call to institutionalize popular participation for heritable genome engineering through the inclusion of...

Based on real-life intergroup animosities originating from a historical conflict, the current study examined how the perceived stance of the outgroup about the conflict affects the dehumanization of the outgroup. In Study 1, Korean undergraduates attributed more human nature to the Japanese after reading an article that the Japanese government did issue an official apology for a historical wrong. In turn, the more human nature assigned to the Japanese predicted higher expectations about positive mutual relations in the future. Similarly, in (...) Study 2, Japanese undergraduates attributed more human uniqueness to Koreans after reading an article that an official apology for a historical wrong from Japan was accepted by Koreans. The higher the perceived human uniqueness of Koreans was, the higher were the willingness to help and the expectations of a positive relationship in the future. The findings demonstrate how mutual dehumanization can be reduced as a result of the other side’s reconciliatory stances and can further contribute to improving intergroup relations. (shrink)

Public consumption of artificial intelligence (AI) technologies has been rarely investigated from the perspective of data surveillance and security. We show that the technology acceptance model, when properly modified with security and surveillance fears about AI, builds an insight on how individuals begin to use, accept, or evaluate AI and its automated decisions. We conducted two studies, and found positive roles of perceived ease of use (PEOU) and perceived usefulness (PU). AI security concern, however, negatively affected PEOU and PU, resulting (...) in less acceptance of AI—(1) use, (2) preference, and (3) participation. AI surveillance concern also had negative effects on the credibility of AI and its recommendations. We integrated extant literature on socio-demographic differences, providing an insight on how AI acceptance is based on one’s rationality regarding (1) technological risks (security/surveillance) and (2) benefits (PEOU/PU) as well as other contextual factors of socio-demographics. (shrink)

This study analyzes the increasing presence and capabilities of wearable computing devices in the cornucopia of personalized digital data. We argue that the institutional data practices typical of Google Glass will pose policy challenges and herald yet another dramatic shift to personalized data marketing. We also highlight the characteristics of Google’s existing synergetic data practices that will shape the development of not only Google Glass, but also all subsequent wearable mobile devices in light of 360-degree data collection. The key organizing (...) concept of our study is the disjuncture between institutional and policy forces in harnessing dual market mechanism, which frames how the new communication industry operates in the marketplace of ubiquitous personal advertising. We conclude by summarizing the three key areas of political-policy concern and suggest future solutions, with the discussion on the future of wearable computing practices related to the freedom of the human body. (shrink)

These essays engage Jin Y. Park’s recent translation of the work of Kim Iryŏp, a Buddhist nun and public intellectual in early twentieth-century Korea. Park’s translation of Iryŏp’s Reflections of a Zen Buddhist Nun was the subject of two book panels at recent conferences: the first a plenary session at the annual meeting of the Society for Asian and Comparative Philosophy and the second at the Eastern Division of the American Philosophical Association on a group program session sponsored (...) by the International Society for Buddhist Philosophy. This exchange also includes a response from Park. (shrink)

The life and work of Kim Iryŏp (1896–1971) bear witness to Korea’s encounter with modernity. A prolific writer, Iryŏp reflected on identity and existential loneliness in her poems, short stories, and autobiographical essays. As a pioneering feminist intellectual, she dedicated herself to gender issues and understanding the changing role of women in Korean society. As an influential Buddhist nun, she examined religious teachings and strove to interpret modern human existence through a religious world view. Originally published in Korea when Iryŏp (...) was in her sixties, Reflections of a Zen Buddhist Nun (Ŏnŭ sudoin ŭi hoesang) makes available for the first time in English a rich, intimate, and unfailingly candid source of material with which to understand modern Korea, Korean women, and Korean Buddhism. -/- Throughout her writing, Iryŏp poses such questions as: How does one come to terms with one’s identity? What is the meaning of revolt and what are its limitations? How do we understand the different dimensions of love in the context of Buddhist teachings? What is Buddhist awakening? How do we attain it? How do we understand God and the relationship between good and evil? What is the meaning of religious practice in our time? We see through her thought and life experiences the co-existence of seemingly conflicting ideas and ideals—Christianity and Buddhism, sexual liberalism and religious celibacy, among others. -/- In Reflections of a Zen Buddhist Nun, Iryŏp challenges readers with her creative interpretations of Buddhist doctrine and her reflections on the meaning of Buddhist practice. In the process she offers insight into a time when the ideas and contributions of women to twentieth-century Korean society and intellectual life were just beginning to emerge from the shadows, where they had been obscured in the name of modernization and nation-building. (shrink)

Why and how do women engage with Buddhism and philosophy? The present volume aims to answer these questions by examining the life and philosophy of a Korean Zen Buddhist nun, Kim Iryŏp (1896–1971). The daughter of a pastor, Iryŏp began questioning Christian doctrine as a teenager. In a few years, she became increasingly involved in women’s movements in Korea, speaking against society’s control of female sexuality and demanding sexual freedom and free divorce for women. While in her late twenties, an (...) existential turn in her thinking led Iryŏp to Buddhism; she eventually joined a monastery and went on to become a leading figure in the female monastic community until her death. -/- After taking the tonsure, Iryŏp followed the advice of her teacher and stopped publishing for more than two decades. She returned to the world of letters in her sixties, using her strong, distinctive voice to address fundamental questions on the scope of identity, the meaning of being human, and the value of existence. In her writing, she frequently adopted an autobiographical style that combined her experiences with Buddhist teachings. Through a close analysis of Iryŏp’s story, Buddhist philosophy and practice in connection with East Asian new women’s movements, and continental philosophy, this volume offers a creative interpretation of Buddhism as both a philosophy and a religion actively engaged with lives as they are lived. It presents a fascinating narrative on how women connect with the world—whether through social issues such as gender inequality, a Buddhist worldview, or existential debates on human existence and provides readers with a new way of philosophizing that is transformative and deeply connected with everyday life. Women and Buddhist Philosophy: Engaging Zen Master Kim Iryŏp will be of primary interest to scholars and students of Buddhism, Buddhist and comparative philosophy, and gender and Korean studies. (shrink)

In this commentary, we take up Jennifer Blumenthal-Barby’s (2024) important argument to depart from claims about personhood in bioethics. First, we want to extend Blumenthal-Barby’s critique of the...

Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers including Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. The book offers an intercultural philosophy in which opposites intermingle in a chiasmic relationship, and which brings new understanding regarding the self and the self's relation with others in a globalized and multicultural world.

Chapter 1 What Do Zen Masters Teach Us Today? The Case of Sŏn Master Hyeam Sŏnggwan Jin Y. Park Introduction Korean Sŏn Master Hyeam Sŏnggwan (慧菴性觀, 1920–2001) is a relatively unknown figure within English-language scholarship.1 However, among Korean Buddhists, his rigorous Zen practice has been well recognized. One-meal-per-day (K. ilchongsik 一種食), no-meal-in-the-afternoon (K. ohu pulsik 午後不食), and staying-sitting-in-meditation-without-lying-down (K. changjwa purwa 長坐不臥) are all well-known practices that frequently appear when describing Hyeam as a Zen master. What is less frequently (...) asked is what these rigorous Zen practices might mean to us commoners who live in a secular world or to monastics whose practice might not be as rigorous as Hyeam’s. Should Zen masters such as Hyeam who appear to exhibit superhuman capacity for religious practice be only an object of awe and admiration in our secular modern times? Even if so, what do the awe and admiration indicate? In this chapter, I try to bridge the gap between the rigorous practice typically seen in Korean Zen masters’ lives and its meaning for people living in modern times. What questions does a Zen master like Hyeam raise for us, and how should scholars address these issues? These are the inquiries with which I hope to engage. (shrink)

Through a close analysis of Zen encounter dialogues and Huayan Buddhist philosophy, Buddhism and Postmodernity offers a new ethical paradigm for Buddhist-postmodern philosophy.

The activities and consequences of workplace bullying and harassment have been widely explored in the literature but mainly studied within the scope of individuals or at the team level. Taking a holistic approach, we associate the concept of bullying with firm-level performance as well as stakeholders’ responses in the market. In this paper, we examine whether and how market investors react to the news of corporate harassment by top officials of publicly listed firms in Korea. Using a standard event study (...) methodology and multiple regression analysis with matched sample, we find significantly negative stock price reactions to news of corporate bullying. We also find that the impact is more salient if emotional bullying is involved and discuss both the theoretical and practical implications of these findings. (shrink)

Zen philosophy of language is discussed by exploring the concepts of live and dead words, involvement with meaning and involvement with words, and the three mysterious gates as they are employed in Pojo Chinul's huatou meditation. A comparison is made between the Zen use of language and Merleau-Ponty's philosophy of visibility, Julia Kristeva's idea of the semiotic and the symbolic, and Kierkegaard's concept of anxiety, in an attempt to provide a paradigm to understand the Zen Buddhist vision.

This longitudinal study examined how nursing students' moral judgment changes after they become qualified nurses working in a hospital environment. The sample used was a group of 80 nursing students attending a university in Suwon, Korea, between 2001 and 2003. By using a Korean version of the Judgment About Nursing Decisions questionnaire, an instrument used in nursing care research, moral judgment scores based on Ketefian's six nursing dilemmas were determined. The results were as follows: (1) the qualified nurses had significantly (...) higher idealistic moral judgment scores than the nursing students; (2) the qualified nurses showed significantly higher realistic moral judgment scores than the nursing students; and (3) when comparing idealistic and realistic moral judgment scores, both the qualified nurses and the nursing students had higher scores for idealistic moral judgment. Further study is recommended to examine changes in moral judgment. (shrink)

This essay considers an ethical paradigm that can be drawn from Buddhist and postmodern philosophy. Ethics is a practical branch of philosophy and an ethical paradigm is closely connected to the fundamental structure and tenets of a philosophical system. That ethics is a practical branch of philosophy also indicates that meaning and value of a certain ethical paradigm is directly related to the environments in which the paradigm is understood and practiced. In considering an ethical paradigm based on Buddhist and (...) postmodern philosophy, and doing so in the context of the 21st century in which we live, we will examine a paradigm I call an "ethics of tension." I will first outline the concept, and discuss how this paradigm can be a form of ethics that can be envisioned in Buddhist and postmodern philosophy. Finally, I will consider the meaning of ethics and the ethical that the ethics of tension would like to underline as an ethical discourse and for an ethical life. (shrink)

Buddhisms and Deconstructions considers the connection between Buddhism and Derridean deconstruction, focusing on the work of Robert Magliola. Fourteen distinguished contributors discuss deconstruction and various Buddhisms—Indian, Tibetan, and Chinese —followed by an afterword in which Magliola responds directly to his critics.

Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.

Throughout his career, Alexis de Tocqueville was deeply concerned about the replacement of public-minded politics by materialistic egoism in modern democratic societies. Though there is a substantial literature on his response to democratic materialism, the poetic aesthetic category of the ideal and beautiful has been rarely discussed as a major element of his remedy for the crisis. Contrary to a common scholarly assumption, this article argues that Tocqueville conceived democratic individuals’ poetic taste for the ideal and beautiful as a key (...) source of materialistic democracy’s political redemption. Focusing on his poetic idealisation of the French revolutionaries of 1789, the article recovers a branch of his political aesthetics according to which the beauty of a heroic moral ideal inspired by revolutionary political actors can play a significant role in generating public-spirited politics in a democratic society. Unlike contemporary neo-Tocquevillian scholars who tend to privilege the language of interest or duty in reinvigorating the public life of liberal democracy, Tocqueville believed in an alternative strategy premised on the essentially poetic nature of democratic citizens. (shrink)