Revelation is a central category in many religions. Judaism, Christianity, Islam, Mormonism or Unificationists are difficult if not impossible to imagine without it. For some, revelation signifies a decisive event in the past, for others it is a present reality. It plays a central role in shaping religious identities, and it is the reason for much criticism. Some follow a religion only because of its claim to divine revelation, whereas others criticize it as "hearsay upon hearsay" (Paine) on which they (...) would never rest their belief. Some religions have built elaborate institutions of priests and privileged interpreters to safeguard their revelation, control access to it and to protect the right way of interpreting and communicating it. But claims to revelation have also been criticized as strategies of self-immunization, which allow religions to avoid critical public debate of their views and teachings, or legitimize the position of those in power. The 33rd Conference of Philosophy of Religion at Claremont Graduate University in 2012 addressed these complex issues by concentrating on three areas of debate: I. Revelation and Reason, II. Hermeneutics of Revelation, III. Phenomenology of Revelation. (shrink)

Simulated standardized patients (SPs) are trained individuals who pose incognito as people seeking treatment in a health care setting. With the method’s increasing use and popularity, we propose some standards to adapt the method to contextual considerations of feasibility, and we discuss current issues with the SP method and the experience of consent and ethical research in international SP studies. Since a foundational discussion of the research ethics of the method was published in 2012, a growing number of studies have (...) implemented this method to collect data on the quality of care in a variety of settings around the world. We draw from that experience to provide empirical foundations for a popular approach to ethical approval of such studies in the United States and Canada, which has been to obtain a waiver of informed consent from the health care providers who are the subjects of the research. However, the majority of studies to date have evaluated quality of care outside the U.S., requiring additional ethical consideration when partnering with international institutions. We discuss these considerations in the context of a case study from a completed SP study in South Africa, where informed consent is constitutionally protected. (shrink)

Understanding the development and practice of power based on an in-depth observation of human psychology has been a part of traditional Chinese thought for thousands of years and is considered a prerequisite for mastering the arts of strategy and leadership. "Thunder in the Sky" presents two secret classics of this ancient Chinese tradition. The commentary by Thomas Cleary the renowned translator of dozens of Asian classics highlights the contemporary application of these teachings.

Author's interpretation on Kinh Dịch in Vietnam.

Research monograph on Buddhist Philosophy Works by Z.Agvaanbaldan (1797-1864) written by the famous Mongolian philosophy scholar Ch.Jugder. Re-publication of the 1978 edition.

1. 하나가 여럿에게 가는 길 - 2008년 11월 동아시아 경제공동체포럼 기조강연, 인천 드림시티에서 2. 물 - 마음과 돈과 물의 시대에 부쳐 3. 님 - 획기적 재분배의 이원집정제에 관하여 4. 도깨비 - ‘신의 우물’ 근처에서 춤추는 가난한 도깨비 이야기 5. 혁신 - 중국의 혁신은 ‘법혜월’과 같은 화엄개벽의 여성!

Main points and challenging issues on Jurisprudence General Theories.

001. 논리 / 루돌프 카르납 002. 모순고사와 논리 003. 논리의 원리에 대하여 004. 낡은 논리학과 새로운 논리학 005. 철학의 존질로서의 논리학 006. 존재론 없는 논리학 007. 신비주의와 논리 008. 수학과 형이상학자들 009. 연역체계 010. 변증법 011. 변증법이란 무엇인가 012. 논리와 세계질서.

One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of philosophical (...) categories that he believed to be central to the sūtra ── categories like "cause" (yin 因 ), "fruition" (kuo 果 ), "faith" (hsin 信 ), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. -/- Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. -/- The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries. (shrink)

1. Pŏmbu ŭi p'ungnyu chŏngsin ch'ŏnmyŏng kwa "Hwarang oesa" kusang : kungmin todŏk seugi wa kwallyŏn hayŏ -- 2. Nae ka ponŭn Pŏmbu wa Pak Chŏng-hŭi ŭi sasŭng kwan'gye : Pak Chŏng-hŭi chipkwŏn ch'ogi ŭi chŏngch'i kihoek kwa kwallyŏn hayŏ -- 3. Han t'ojong sasangga ŭi sam kwa saenggak : iyagi ka innŭn Pŏmbu kim chŏngsŏl yŏnbo -- 4. Samin chŏngdam : chŏngch'i, kyŏngje, munhwa e kŏlch'yŏ -- 5. Yŏhaenggi : kurŭm ttara mul ttara ch'ŏlli rŭl kada.

1. Hŏryŏng, t'ŏng piŏ yŏnghwarhan maŭm -- 2. Ajik tŭrŏnaji anŭn maŭm esŏ chigak i kanŭng han'ga -- 3. Mibal kwa kijil ŭn ŏttŏn kwan'gye in'ga -- 4. Umjiginŭn maŭm kwa koyohan maŭm -- 5. Chigak ŭi sŏnggyŏk kwa kŭ yŏnwŏn e kwanhan munje.

In an ω1-saturated nonstandard universe a cut is an initial segment of the hyperintegers which is closed under addition. Keisler and Leth in [KL] introduced, for each given cut U, a corresponding U-topology on the hyperintegers by letting O be U-open if for any x ∈ O there is a y greater than all the elements in U such that the interval $\lbrack x - y, x + y\rbrack \subseteq O$ . Let U be a cut in a hyperfinite time (...) line H, which is a hyperfinite initial segment of the hyperintegers. A subset B of H is called a U-Lusin set in H if B is uncountable and for any Loeb-Borel U-meager subset X of H, B ∩ X is countable. Here a Loeb-Borel set is an element of the σ-algebra generated by all internal subsets of H. In this paper we answer some questions of Keisler and Leth about the existence of U-Lusin sets by proving the following facts. (1) If $U = x/\mathbb{N} = \{y \in \mathscr{H}: \forall n \in \mathbb{N}(y < x/n)\}$ for some x ∈ H, then there exists a U-Lusin set of power κ if and only if there exists a Lusin set of the reals of power κ. (2) If U ≠ x/N but the coinitiality of U is ω, then there are no U-Lusin sets if CH fails. (3) Under ZFC there exists a nonstandard universe in which U-Lusin sets exist for every cut U with uncountable cofinality and coinitiality. (4) In any ω2-saturated nonstandard universe there are no U-Lusin sets for all cuts U except U = x/N. (shrink)

On the progress of teaching and learning on philosophical studies in Vietnam.