The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the (...) early years of the Eastern Han dynasty. Seven articles in the "Su Wen" section were materials from an "older version" and were merged into the book by Wang Fing in the Tang dynasty. They were probably written by scholars in the Eastern Han period or a little later. The two articles on acupuncture and pathology have been proved forgeries made in the Tang-Sung period. They should not have been included in the book because they contain more idealist dregs than do the other articles. (shrink)

Introduction: Confucianism as humanism. Confucianism as a religion. The spirit of Confucianism.--Confucius.--Mencius.--Hsün Tzu.--Ta hsüeh (The great learning)--Chung yung (The doctrine of the mean)--Hsiao ching (The classic of filial piety)--Li chi (The book of rites)--Tung chung-shu.

1. Sŏngnihak ŭi hwakchang kwa simhwa -- 2. Sŏngnihak ŭi pip'anjŏk sŏngch'al.

Comrade Huang Yüeh-mien's article, "A Discussion of the Aesthetics of the Wealthy" [Lun shih-li che ti mei-hsüeh], which criticized my point of view in aesthetics, was published later than my self-criticism. Before he published it, he had presented it at a discussion meeting at Peking Teachers College. He let me read it only after he had submitted it to Literature [Wen-i pao] for publication. I wrote to the editor of Literature, Comrade K'ang Cho, saying that basically I accepted his criticisms (...) but that I wished to raise a number of points. I pointed out that the author's method of dealing with the problems of "empathy emotion," "forgetting self," and "inspiration" was not very different from the method that I had used before. I pointed out that "association of ideas" occupied an important position in his aesthetics — he seems to substitute "association of ideas of form" for "intuition of form." Furthermore, I stated that I did not think he had answered clearly the questions of whether "beauty exists in the mind or in the thing," of the relationship between beauty and sense of beauty, and of the difference between formal thought and abstract thought; and I said that I hoped he would give me more assistance with these questions. However, Comrade Huang Yüeh-mien for the most part ignored the points that I had raised and the questions to which I had sought answers, and he published in Literature the paper that he had presented at Peking Teachers College almost unaltered. Consequently, the questions that I raised concerning Comrade Huang Yüeh-mien's point of view in aesthetics remain unanswered. At that time I still felt that his point of view in aesthetics basically was materialistic, although there were some tendencies in it that raised doubts in my mind. This explains the fact that my judgments on idealist aesthetics remain to be improved. (shrink)

As of July 1, 2008, females aged 11-26 years seeking status as permanent residents in the United States must produce documentation that they have received the human papillomavirus vaccine before the U.S. Citizenship and Immigration Services will approve their status adjustment. Immigration rights activists and public health officials have objected to this new requirement on the grounds that it is unnecessary and imposes unreasonable barriers to lawful immigration due to its expense. The Supreme Court has generally upheld mandatory vaccination requirements (...) for citizens and non-citizens and has tolerated federal immigration regulations that would be unconstitutional if applied to citizens. However, the HPV vaccination requirement may be arbitrary, unnecessary, and discriminatory as applied to green card applicants who pose no greater threat to public health than citizens who are not subject to the same requirements. Furthermore, the requirement may also impose unreasonable restraints on aliens individual liberties as well as real barriers to immigration. (shrink)

As of July 1, 2008, females aged 11-26 years seeking status as permanent residents in the United States must produce documentation that they have received the human papillomavirus vaccine before the U.S. Citizenship and Immigration Services will approve their status adjustment. Immigration rights activists and public health officials have objected to this new requirement on the grounds that it is unnecessary and imposes unreasonable barriers to lawful immigration due to its expense. The Supreme Court has generally upheld mandatory vaccination requirements (...) for citizens and non-citizens and has tolerated federal immigration regulations that would be unconstitutional if applied to citizens. However, the HPV vaccination requirement may be arbitrary, unnecessary, and discriminatory as applied to green card applicants who pose no greater threat to public health than citizens who are not subject to the same requirements. Furthermore, the requirement may also impose unreasonable restraints on aliens individual liberties as well as real barriers to immigration. (shrink)

'함양과 체찰-조선의 지성 퇴계 이황의 마음공부법'은 퇴계의 생애와 사상을 핵심적으로 요약한 뒤에 '자성록'을 뼈대로 퇴계의 가르침을 재구성하고 있다. 또한 ‘활인심방’과 ‘수신십훈’ 등 퇴계 이황의 행동적 가르침을 첨가해 그의 삶과 철학을 소개한다. ‘함양과 체찰’은 지폐속에 박제화된 퇴계를 생생하게 되살리고, 난해하게 인식되는 그의 이론을 현대인이 소화하기 쉽게 풀어 쓰고 있다. '함양과 체찰'을 통해 현대의 한국인들은 퇴계의 지혜를 부담 없이 접할 수 있을 뿐만아니라, ‘공부하는 인간, 퇴계’라는 측면에서 퇴계의 생애와 철학을 명료하게 재구성하고 있어서 학자로써의 퇴계와 인간 퇴계의 일면도 재미있게 엿볼 수 있다.