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Journal articles on the topic '氣學'

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Published: 4 June 2021

Last updated: 13 February 2022

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1

NI, Peihua. "一個氣功科學工作者的札記: 氣功科學的問題與思考". International Journal of Chinese & Comparative Philosophy of Medicine 3, № 3 (2001): 99–121. http://dx.doi.org/10.24112/ijccpm.31407.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.修煉氣功大有益於人的健康。但對於氣功那些令人震撼的效應，還沒有提出一套比較完整的氣功科學理論來加以解釋。然而，無法用當代已接受的科學理論來說明的現象不應一概斥之為迷信。當我們說“氣功科學”時，我們並不是說氣功已經是一門科學，而是說要以科學的態度、方法、手段和精神來對待氣功，研究氣功，努力開創一個科學探索的新領域。在這一探索中，還要注意從氣功的理論、世界觀和方法論出發來設計氣功科學實驗，而不是以常規科學的方式為萬能的或唯一正確的研究方式。Many people have noticed that practicing qigong is beneficial to human health. However, how does it work is not quite clear. Especially, there is no way to use the contemporarily accepted scientific theories to explain some strikingly impressive effects and phenomena that qigong practitioners have brought out. But we should not take all of them as superstitious simply because they cannot be brought to light by currently accepted scientific theories. Instead, we should seriously explore qigong science.When we speak "qigong science", we do not mean qigong is already a science. Rather, we mean that we ought to study qigong through scientific methods and in scientific attitude and spirit in order to open a new area for scientific inquiry. The basic spirit of science is honesty: truth is truth, and false is false. Science is not static. It is always developing. In scientific investigations of qigong, we must take notice to the special characteristics of qigong: its own theories, worldviews as well as methodologies. In designing scientific experiments on qigong, we should not take currently common scientific designing procedures and rules as absolute and universal standards. Rather, we should adapt them in ways of suiting the peculiar features of qigong practice so that useful information and results can be brought about.DOWNLOAD HISTORY | This article has been downloaded 46 times in Digital Commons before migrating into this platform.

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야규 마코토. "崔漢綺氣學と心學". Studies in Confucianism 19, № ll (2009): 259–94. http://dx.doi.org/10.18216/yuhak.2009.19..011.

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FAN, Ruiping. "引言: 哲學的挑戰". International Journal of Chinese & Comparative Philosophy of Medicine 3, № 3 (2001): 1–5. http://dx.doi.org/10.24112/ijccpm.31402.

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LANGUAGE NOTE | Document text in Chinese氣功涉及許多中國人的生活。千千萬萬的人習練著各種類型的氣功，以求強身健體。氣功還成為一些人的基本生活方式，同他們的道德素質和精神境界結合在了一起。最後，氣功還常常同人體特異功能結下不解之緣，內氣外氣，撲朔迷離，難以分辨。遺憾的是，儘管氣功和人體特異功能可謂當代中國社會的一大熱門，但真正嚴肅、認真和高質量的哲學探討實屬鳳毛麟角，難以看到。DOWNLOAD HISTORY | This article has been downloaded 14 times in Digital Commons before migrating into this platform.

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YUASA, Yasuo. "氣和超常現象問題". International Journal of Chinese & Comparative Philosophy of Medicine 3, № 3 (2001): 21–44. http://dx.doi.org/10.24112/ijccpm.31404.

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LANGUAGE NOTE | Document text in Chinese錢學森教授和陳倍（音譯）教授，都是氣功研究方面令人尊敬的領袖，他們最近發表了一些看法：國家科學技術委員會認可了1987年5月3日中國人體科學協會的成立。自從1979 年四川省發現一名叫唐雨（音譯）的男孩擁有“用耳朵閱讀”的能力已經有八年之久了。這段時期，充滿了障礙和彎路，對於我們那些參加組建這個專心於人體科學的協會的人來說真的是很困難。“用耳朵閱讀”的能力在超心理學上指一種psi能力。在中國，它被稱為“特異功能”（非凡的能力）。DOWNLOAD HISTORY | This article has been downloaded 17 times in Digital Commons before migrating into this platform.

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NI, Peimin. "氣功科學如何才是可能的？". International Journal of Chinese & Comparative Philosophy of Medicine 3, № 3 (2001): 7–20. http://dx.doi.org/10.24112/ijccpm.31403.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.近二十年來有關氣功的論爭有一個明顯的特點，即科學佔據了整個論爭的中心地位。懷疑論者用科學作為準則來對氣功的命題提出質疑，指斥外氣為迷信和騙術。氣功的支持者們則試圖通過科學實驗來證明外氣的存在和功效，卻又常常被指斥為偽科學。科學在當今的統治地位似乎已將問題定義為這麼一個兩難困境：要麼氣功為科學所證明，這就意味著它被歸結為常規科學所熟悉的解釋框架之中；要麼它不被科學所證明，於是它被指斥為迷信或偽科學。本文論證，對整個問題首先應當採取一個“康德式”的提問，即不是問氣功是否“科學”，而是問“氣功科學如何才是可能的”？本文的具體方法，是首先列舉氣功懷疑論者的主委論據，試析其如何將氣功變得不可科學地證明，然從列舉幾條氣功支持者們的主要理由，試析其如何使氣功變得幾乎不可證為。本文初步的結論是，氣功要成為科學，我們需要在七個方面保持適當的張力。The effectiveness of qigong (cultivation and application of qi-vital energy) is typically divided into two categories, the maintenance and improvement of the practitioner's own health and overall well being ("internal qi"), and the exertion of qi to affect external objects ("external qi"). Internal qi is less controversial partly because its effects are easier to be explained within the parameters of modern science, whereas external qi is much more controversial as its claims defray some deeply cherished common sense beliefs and well-received scientific laws. Skeptics take science as a measure to question qigong claims, accusing qigong, especially external qi, to be occult and superstition. Some advocators of qigong tried to conduct scientific experiments to prove the existence and effects of qi. In the public domain science has virtually become legislator for the legitimacy of qigong. But the encounters between qigong masters and scientists have been an unhappy marriage. Qigong claims were often denied by scientists as impossible right off the hand. Most scientists were unwilling to step into this field for the fear of being ridiculed by their colleagues. The dominant position of science in today's world seems to have defined the problem in such a way that, either qigong effects are scientifically proven, in that case it often means that they are reduced into normal frameworks of the accepted scientific practices and explanations, or that it is rejected on the bases of being scientifically unjustified, and therefore be treated no more than superstitions. In either case, qigong is rejected as a special science.Given the nature of the issue, it is necessary to take a Kantian approach by asking "How is qigong science possible?" The paper analyzes four major skeptical arguments against qigong, and three claims from qigong advocators, and draws a conclusion that only by keeping some essential tensions can qigong become science.The first skeptic argument is that, because some apparent qigong results could be duplicated by playing tricks, the qigong "masters" were therefore simply deceiving the public. This argument entails a logical confusion. Just like the fact that some may steal money does not prove all money come from stealing, duplication by playing tricks does not prove all paranormal phenomena should be rejected as such. Precautions should be taken to prevent frauds, but certain trust and respect must be observed for qigong to be science. If the argument were accepted as a valid disproof of qigong claims, it could reject all the claims, whether paranormal or normal. In this area, the principle of "assuming innocence until proven guilty" must also be applied.The second skeptic argument is that qigong claims violate well-established scientific laws and common sense beliefs, and are therefore simply impossible. The argument is based on the popular, though nai've, belief that common sense beliefs and well-established scientific laws are plain truth, and, instead of subjecting to further evaluations, they become standards themselves for measuring possibilities and impossibilities.The third argument is that qigong results could be explained by or reduced to normal physical or psychological phenomena, and they are therefore actually not unusual. While this approach can separate some merely apparent paranormal phenomena from genuine ones, it should be taken within certain limit. When reductionism is used as a regulative principle, it becomes "a constraint upon the acceptability of theories in the special science with the curious consequence that the more the special sciences succeed, the more they ought to disappear" (Fodor). Even when physical measures are detected in qi emitting environment, the measurements themselves tell us little about the real content of qi, just like the vibration of air tells us little about the meaning of a spoken sentence.The fourth argument from the skeptics is that qigong claims are not conclusive because they lack rigorous scientific justification. While this is a very legitimate concern, scientific standards and procedures themselves need to be examined. Laboratory experimentation maybe the worst way for testing qigong claims, since the prime variable in qigong is mental states, and they occur most likely in natural conditions. Mental states are also more difficult to re-create than physical states, especially if the function of these states depends on what Jung calls collective consciousness.Qigong advocators have three major claims that apparently make qigong unfalsifiable. The first is that experimenters' mental states may exert influence on the outcome. While this argument may be misused to explain away any failure, it does not make scientific study of qigong impossible. It requires the scientist to abandon their "objective" by-stander position, and adopt a positive attitude toward the experiment, or even become qigong practitioners themselves, but it does not demand self-deception. We can still empirically confirm or disconfirm a claim by asking whether the outcome is more likely to happen with the participation of sincere believers and diligent practitioners.Qigong advocators also claim that, when some qigong treatments were not effective, it is because the recipient did not believe that it had actually worked. Direct verification of this claim involves proof of counterfactual conditional statements. As no one can undo his mental activity, the claim remains a hypothesis. A more disturbing claim for the scientists is that even if the physiological test results turn out to be bad, the patient should still remain positive that she has been cured. To a scientist this sounds like a typical self-deception. Yet claims like these may well be actually profound. The metaphysical principle behind the claim is that words and thoughts do not merely describe or reflect facts; they are actions that affect facts. One's own words can be an action of affirmation. Even ordinary counterfactual claims cannot be proven by undoing what has been clone. If statistical data shows that in a critical amount of similar cases, the likelihood of the positive effect significantly increases with a positive attitude, and otherwise decreases, it would equally be plausible to make such claims.A third disturbing claim from qigong advocators is that qi is autonomous -- it makes its own choice about what problems to fix first. The difficulty for scientists to accept this claim is that it opens the door for any failure, in any kind of tests. This claim again involves counterfactual condition, and appears to be empirically unfalsifiable. Yet it is still acceptable if we find the practice or treatment is in significant amount of other cases effective. Scientists have long taken for granted that scientific facts must be publicly observable by ordinary perception. It seldom occurs to them that they may need to cultivate themselves to open the "third eye" and become a "competent judge." The claim can be justified in proportion to the amount of testimony from those judges. This hypothesis requires a radical shift in epistemology, but not abandonment of empirical justification.The discussion leads to the following tentative conclusions：Qigong science is possible only if we keep essential tensions between seven pairs of extremes: (1) a tension between blindly trusting any alleged qigong masters and dismissing qigong claims as fraud before investigating the cases; (2) a tension between dogmatically sticking to currently accepted common sense and scientific beliefs and naïve credulity; (3) a tension between reducing something unfamiliar to familiar frameworks forcefully, rejecting whatever that cannot be reduced, and casually adding new categories of variables and new hypothesis into scientific theories; (4) a tension between conceiving experimenters as totally outside observers and demanding uncritical blind believers; (5) a tension between taking language as descriptions and as actions; (6) a tension between requesting public observability for everything and taking whatever an alleged qigong master says without checking with other masters; and (7) a tension between truth and value, and understand that the legitimacy of qigong is not derived from science alone.DOWNLOAD HISTORY | This article has been downloaded 28 times in Digital Commons before migrating into this platform.

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이영찬. "Communicational Epistemology of Choi, Han-Ki's Ki-hak(氣學)". 한국학논집 ll, № 40 (2010): 487–516. http://dx.doi.org/10.18399/actako.2010..40.013.

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7

ZHANG, Qiaoxia. "醫學倫理思想在《聖濟經》中的體現". International Journal of Chinese & Comparative Philosophy of Medicine 12, № 1 (2014): 55–66. http://dx.doi.org/10.24112/ijccpm.121556.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.宋代政治、經濟、科技、哲學、風尚等諸多因素促進了醫藥學的發達與繁榮。《聖濟經》猶如宋代醫藥學百花園中一朵瑰麗的奇葩，為後人從醫理到實踐提供了寶貴的資料。《聖濟經》（10卷，分42 篇，注重理論）同《政和聖濟總錄》（亦稱《聖濟總錄》，醫學百科，200 卷，分66 門，闡述病因、病理及醫治藥方）都是由宋徽宗趙佶(1082-1135) 親自主持編纂的醫學大作。《聖濟經》除了確立儒家的綱常倫理之外，更在本體宇宙論的氣論框架下構建了道家身心平和的基本醫學原理。《聖濟經》所體現的醫學倫理思想，如“陰陽合而夫婦正”、“五行有殊相”、 “氣者生之元也”、“子之在母”、 “去邪輔正，以平為期”等，突出表現了儒道相容的陰陽觀、五行觀、整體觀和辯證觀，同時展現了宋代獨特的政治生態和文化特徵。According to Chinese medical history, the Shengjijing (Canon of Sagely Benefaction) was commissioned by Emperor Huizong (1100-1125) of the Song Dynasty. It is usually compared with another great project of the time, the Shengji zonglu (Medical Encyclopedia: Classic of Sagely Benefaction). The emperor wrote prefaces for two large formulary compilations. The Canon of Sagely Benefaction, which comprises 10 chapters of medical theories, was published in 1118, and the Medical Encyclopedia: A Sagely Benefaction, which comprises 200 chapters of formularies, was published in 1122.This paper focuses on the ethical dimensions illustrated by the Canon of Sagely Benefaction. It explores fundamental Chinese concepts such as qi energy, yin and yang, the five phases and their mutual transformation as implemented in the medical text. The author argues that these key concepts are well incorporated into medical practice and function as a guide for both physical health and moral cultivation. Such combinations of the medical with the ethical and the physical with the spiritual can be considered a fusion of the Daoist and Confucian traditions, a popular practice during the Song period.DOWNLOAD HISTORY | This article has been downloaded 114 times in Digital Commons before migrating into this platform.

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FAN, Ruiping. "導言: 中美生命倫理學——幼稚與無聊". International Journal of Chinese & Comparative Philosophy of Medicine 4, № 1 (2002): 1–8. http://dx.doi.org/10.24112/ijccpm.41417.

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LANGUAGE NOTE | Document text in Chinese“生命倫理學為何變得如此無聊？”這是美國的一位老牌生命倫理學家Albert Jonsen 在美國《醫學與哲學期刊》2000 年最後一期中的論文標題。在Jonsen 看來，美國的生命倫理學已經讓人不勝其煩，她的思想已無新意，問題和論証總是美國式的（domesticated ），而且太多的東西都轉不出美國的風水之外（too much at home in accustomed places）（頁691 ）。Jonsen似乎懷念生命倫理學的先驅人物Paul Ramsey和Joseph Fletcher 在20 世紀60 年代包打天下，與當時的家長主義醫學大戰幾個回合的英雄時代。他們的充沛的思想激蕩，敏銳的政治感覺和無尚的道德勇氣在當今的生命倫理學中已屬昨日黃花，盛景不再（頁692）。如何克服當今美國生命倫理學的無聊呢？ Jonsen 開出了一服包含兩味葯劑的處方。其一，走出自己的專業（倫理學）行當，更多地瀏覽一下其他學科的情況－－不僅包括生物學，醫學和法學，還包括社會學，人類學，經濟學，歷史學等社會科學。其二是走出國門，到其他文化中去觀賞一番。Jonsen認為，只有在外國生活過一段的人才能認識到祖國的重要特徵（頁696 ）。只有通過與別人的比較才能看清美國生命倫理學的價值承諾，榮辱得失和根木所在（頁698 ）。DOWNLOAD HISTORY | This article has been downloaded 14 times in Digital Commons before migrating into this platform.

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JaeHo Ahn. "장재 心知學說淺析 - “變化氣質”의 근거 -". YANG-MING STUDIES ll, № 32 (2012): 255–80. http://dx.doi.org/10.17088/tksyms.2012..32.008.

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Yun, Hee-Whan. "최한기(崔漢綺)의 기철학((氣哲學)에 있어서의 추측(推測)". STUDY OF THE EASTERN CLASSIC 71 (30 червня 2018): 129–46. http://dx.doi.org/10.16880/sec.2017.71.05.129.

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曾振宇. "“氣是自生”：楚簡『恒先』哲學價值新識". China and Sinology 12, № ll (2010): 159–85. http://dx.doi.org/10.17935/chinan.2010.12..159.

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구자익. "The meaning of “jiao(覺)” in Hyegang Choi Han-kee’s “Science of Gi(氣學)”". JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, № 41 (2014): 233–61. http://dx.doi.org/10.19065/japk..41.201407.233.

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KimKeehyeon. "理氣哲學의 세계관이 현대인의 철학으로서 갖는 特長(I) - 인간학과 자연학의 통합체계 -". Journal of Eastern Philosophy ll, № 67 (2011): 43–73. http://dx.doi.org/10.17299/tsep..67.201108.43.

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ENGELHARDT, H. Tristram. "意識形態與疾病學說". International Journal of Chinese & Comparative Philosophy of Medicine 1, № 2 (1998): 115–30. http://dx.doi.org/10.24112/ijccpm.11338.

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LANGUAGE NOTE | Document text in Chinese臨床工作者在閱讀Margolis 教授的文章（1976, pp. 238-55）時，有可能會對“醫學是意識形態”（p. 253）的說法感到吃驚。即使把同性戀愛或多指畸形判斷為疾病是由於文化方面的偏見；但原發支氣管癌和傷寒仍確定無疑是疾病，與任何具體的文化或意識形態都無關。疾病狀態似乎有一個硬核，承認這種狀態並不是文化習慣的作用，更不是意識形態的作用。而且，這個硬核似乎相當大，包括大量的傳染病和代謝病一事實上包括所有危害人體基本功能、具有明顯軀體基礎的那些疾病。不只是臨床工作者，還有一些醫學哲學家們也會把Margolis的論點看作是關於疾病本性的一種危險的曲解，是根據文化方面的幻想，按照一時興致所在，對健康和疾病的概念重新下了定義。DOWNLOAD HISTORY | This article has been downloaded 17 times in Digital Commons before migrating into this platform.

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염중섭. "中國哲學的思惟에서의 ‘理通氣局’에 관한 考察". Journal of Eastern Philosophy ll, № 50 (2007): 325–58. http://dx.doi.org/10.17299/tsep..50.200705.325.

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이인화. "On Human nature, People, and Cosmopolitan in Choi Han-ki’s the science of Qi[氣學]". YANG-MING STUDIES ll, № 48 (2017): 249–80. http://dx.doi.org/10.17088/tksyms.2017..48.008.

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Lim, Byung-Yul. "The HON(魂) of the Korean Sundo-Kikong(仙道氣功) and modern Dahnhak(丹學)". Journal of Korean Sundo Culture 14 (28 лютого 2013): 91–124. http://dx.doi.org/10.35573/jksc.14.3.

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Choi, Seang-Bae, та Soo-Jung Kim. "The Ultimate Rationality of Taekwondo Practice Within the Flow of Qi (氣) of Hyegang’s Theory of Qi (氣學) and the Complementarity Theory of the Microscopic World". World Society of Taekwondo Culture 19 (20 квітня 2018): 1–21. http://dx.doi.org/10.18789/jwstc.2018.19.1.

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LEE, Shui Chuen. "中國文化中的人論與醫學: 儒家之醫學模式". International Journal of Chinese & Comparative Philosophy of Medicine 13, № 2 (2015): 49–66. http://dx.doi.org/10.24112/ijccpm.131592.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方醫學界近年有學者提出新的「生物心理社會精神」醫藥模式以回應西方現代醫藥模式的問題。本文首先指出西方傳統之以醫藥為針對身體的正常功能之失效為主，而此一失能是身體之物理生理的表現，因而其他心理或精神的病狀或病態都必須能化約為身體的物理生理情狀，才被認可為疾病。此自然排除了心理或精神，以及由社會宗教價值失調而來的疾病。雖然此模式需要修訂，但此缺失不足以重新引入宗教教義作為診治疾病的判準。本文同時檢討了西方醫學以物種正常功能作為疾病的判準，以及近年流行的「實證醫學」政策診治模式所延續與隱含的仍然是以物理生理為主的醫藥模式，並不真能包含源自文化與價值的心理與心靈的疾病或病態。由於文化與價值的不同，中醫的醫藥模式與西方醫學不同。中國哲學以人為與天地萬物同出一源，人的生命與宇宙相對應，因此，疾病被理解為人身之小宇宙失調，而治療則以順大自然的運行法則而行。這是建立在中國傳統的儒與陰陽五行的哲學而來。儒家哲學以仁心貫通天人，因而中醫自始即不限於氣化流行的現象，而有深入了解天道運行的意義，視人為與宇宙一體的生命，身體官能之運作與宇宙之陰陽五行之氣化相應，而其中以仁心之天道貫通疾病與醫病之關係，構成中醫之儒醫理念與「醫乃仁術」的模式。心靈與心理的疾病有不同的病源和對治的方式，不能化約為物理生理的情況。在此模式中，社會文化與價值失調的疾病和病態可以被正視和治療，這亦反映了醫藥乃是文化的一環。A new conception of medicine has been proposed in response to some of the problems of the modern Western model of medicine. In this paper, I posit the view that modern Western medicine takes disease to be a bodily deviation from normal species functioning. Such malfunctioning is regarded as of the physical and physiological kind. Other types of deviations such as psychological or spiritual deviations must be reducible to symptoms before they are regarded as a disease in medical terms. Hence, psychological or mental disorders resulting from social or religious values are not catalogued as diseases, and are thus left untreated. I argue, however, that although this situation needs correction, there is no justification for introducing religious doctrine as a category of disease. This paper examines the presuppositions of the normal species functioning criterion and recent trends in evidence-based medicine, and reaches the conclusion that the present Western medical model does not readily admit some of the diseases of the human psyche caused by disorders in culture and values.Chinese medicine, which is grounded in a different culture and different values, takes a different approach to medicine. Chinese philosophy takes human beings to have the same source as the universe, and thus to represent the cosmos writ small. Disease is regarded as a disorientation of the bodily cosmos, and treatment is basically a restoration of the body and mind as a whole in harmony with natural cosmological operations. Chinese philosophy draws on Confucianism, Daoism, and the Yin-Yang School. Confucianism views empathy as unifying human beings with Heaven. Thus, in Chinese medicine the evolutionary process of the cosmos bears deeply humane and transcendental values. The correspondence between body and universe results in a conception of medicine as the operation of the principle of ren, or humanity. Accordingly, the physician is honored as a Confucian doctor, and medicine is seen as an art or humanity. Mental and psychological diseases can have independent sources, and should never be reduced to the physical and physiological. In the Chinese model, social, cultural, and value disorders are regarded as proper diseases, and can be treated as such. It allows full realization of the cultural factors at play in medicine.DOWNLOAD HISTORY | This article has been downloaded 895 times in Digital Commons before migrating into this platform.

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Cho, Nam Ho. "Zhang Zai' Qi xue and Moral Cultivation." Humanities Journal 54 (April 30, 2019): 169–201. http://dx.doi.org/10.37981/hjhrisu.2019.04.54.169.

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LI, Hongwen. "莊子的生命自由觀及其生命倫理學意義". International Journal of Chinese & Comparative Philosophy of Medicine 6, № 2 (2008): 53–73. http://dx.doi.org/10.24112/ijccpm.61463.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.莊子的生命自由觀是一種用自由來定義生命的哲學觀念，其核心內容是追求無待的絕對自由觀，以“吾喪我”來消解人的主體意識、“齊萬物”的平等精神，以及同生死的觀念。無待的自由是指一種絕對的、不依賴於外在條件的自由，它體現為無己、無功和無名。“無待”的主旨就是超越主觀和客觀的對立，超越有限的自我，達到無限而自由的自我。“喪我”便是摒棄偏執的我、固執的我。這個偏執的“我”是封閉的我，是假我；喪失了“我”的“吾”才是開放的我，才是拋棄了偏執的本真之我。莊子的“吾喪我”乃是一種消解主體意識的方式，超越了西方主體哲學的主觀和客觀的二元對立模式。“齊物論”闡發的是平等思想，它包括三個方面：即物物平等、人人平等、人與萬物平等。莊子認為人的生死是自然世界中的一個普通事件，人的身體乃是由外在物質世界元素（氣）假借而成，只是暫時的湊集，終究是要滅亡的。這些哲學觀念對中國生命倫理學的建構具有重要的意義，主要表現在：消解人的主體性和自主性，以區別於西方生命倫理學尊重自主性原則；物物平等、人人平等以及人與萬物平等的思想對生命倫理學提出了更高的要求；以貴生、養生的方法來善待生命，反對對生命的強干涉主義。Freedom is a key concept in the philosophy of Zhuangzi. This kind of freedom requires a deconstruction of the “subject…predicate” logic and an attitude that views all things equally. The ethical views of Zhuangzi focus on the notion of “losing oneself” or “forgetting oneself”, the purpose of which is to subvert the position between subject and object and to see things as they are. Unlike the Western idea of individual autonomy, Zhuangzi’s concept of freedom is based on the interconnectedness between individuals. This essay contends that the Daoist position on the meaning of human life and freedom can serve as a source of inspiration when we consider the many bioethical issues we face today—including the issue of life and death—and how to interpret those issues within the Chinese context.DOWNLOAD HISTORY | This article has been downloaded 4268 times in Digital Commons before migrating into this platform.

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최인영. "유학(儒學)의 기(氣)와 경(敬)공부 그리고 존로크의 『교육론』 Ⲻ 지⋅덕⋅체에서 체⋅덕⋅지로 Ⲻ". JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, № 64 (2020): 271–303. http://dx.doi.org/10.35504/kph.2020..64.009.

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陳榮政, 陳榮政. "偏鄉地區學校校務治理、組織氣氛與教師流動之研究". 教育行政 10, № 1 (2021): 001–29. http://dx.doi.org/10.53106/270966102021061001001.

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김만산. "形而上學的存在原理에 근거한 太陰人의 心作用과 流氣障碍". Studies in Philosophy East-West ll, № 59 (2011): 349–66. http://dx.doi.org/10.15841/kspew..59.201103.349.

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이지. "A Study on the Formation of Pragmatistic Ideas for Choi Han-gi(崔漢綺)’s System of Thought, ‘Chi-hak(氣學)’". Korean Cultural Studies 21, № ll (2011): 133–69. http://dx.doi.org/10.17792/kcs.2011.21..133.

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Lee, Yong-Bum. "Neo-confucianism(新儒學), Zhang Heng-qu(張橫渠)'s Qi-monism(氣一元論) and Li Dong-yuan(李東垣)'s Theory of Internal Injury(內傷學說)". Journal of Korean Medical classics 26, № 3 (2013): 11–18. http://dx.doi.org/10.14369/skmc.2013.26.3.011.

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Kim, Il-Sik, Hye-Sook Shin, Heung-gul Kim, and Ho-Chan Seo. "A Study on the Effectiveness of a Kookhak－ Kigong Program for the Depression of the Elderly." Journal of Korean Sundo Culture 18 (February 28, 2015): 213–44. http://dx.doi.org/10.35573/jksc.18.7.

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Youngjae, Won. "A Study on Il-Shi-Ban Divination of the Nine-Star Astrology." Journal of Humanities and Social sciences 21 11, no. 5 (2020): 1905–18. http://dx.doi.org/10.22143/hss21.11.5.136.

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CHIA, Michael. "Explaining the Maximal Intensity Exercise Performance of Young People." Asian Journal of Physical Education & Recreation 11, no. 1 (2005): 14–34. http://dx.doi.org/10.24112/ajper.111302.

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LANGUAGE NOTE | Document text in English; abstract also in Chinese.Explanations for children maximal intensity exercise fitness in the literature fluctuate between the incapacity of young children to generate energy anaerobically and a reduced need for the metabolic pathway. A number of propositions are advanced to explain young children's relative inaptitude in anaerobic performance in comparison with older children and adults. These range from a smaller quantity of active muscle mass to perform the anaerobic task, to the quality of the muscle which may not yet be energetically, chemically or neurogenically mature, in comparison to their older and more mature counterparts. No one single factor, whether quantitative or qualitative in nature, however, can account exclusively for the anaerobic fitness of young people. The other persuasive argument advanced is that children are less reliant than adults on the anaerobic energy pathway, for their energy supply. Arguments supporting such a contention include a swifter oxygen uptake response in children during high intensity exercise, a greater blood flow to muscle and greater oxygen extraction capability, and a blunted response to catecholamines during high intensity exercise. Either way, the evidence in the current literature is equivocal. Future research employing the use of non-invasive methods such as MRI to determine muscle fibre type, MRS to determine baseline energy substrates and utilisation rates during exercise, as well as mass spectroscopy to analyse oxygen uptake kinetics and other ventilatory responses during high intensity exercise, may help bring to the fore new knowledge to a most interesting area of research in children's exercise.有關兒童最大強度運動能力的文獻報導結果不一。有些學者認為兒童的無氧代謝的能力非常低下，而有些學者則認為是因為兒童對無氧代謝的需求較低。一些文獻闡述了年幼兒童無氧代謝能力較少年或成人低下的原因是由於肌肉的數量，尤其是無氧代謝能力較強的肌肉數量較少以及肌肉在能量代謝、生物化學和神經支配方面的成熟度較成年人低。而僅以某一單一因素，無論是肌肉數量還是成熟度，都不足以解釋兒童無氧代謝能力的特點。另一些研究則表明兒童對無氧供能的需求量較成年人低，主要表現在兒童進行大強度運動時其攝氧量急劇上升，肌肉的血流量和氧攝取量明顯增加，以及運動中對兒茶酚胺的反應不敏感等。然而，迄今為止對於兒童最大強度運動能力的特點仍不十分清楚，需作進一步的研究。應用無創傷性方法，如應用核磁共振成像法檢測肌纖維類型、核磁共振光譜分析法測定運動中的能量物質及其利用率，以及質譜法分析大強度運動過程中攝氧量的動態變化和通氣量的變化等，則將有助於提高和促進兒童體育科學研究。

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CHEN, Hui Jia, Shiying WONG, Vin Fern Ivy OR, and Chin Hwee Steven QUEK. "Fitness Test in Measuring Aerobic Fitness in National Physical Fitness Award (NAPFA) of Secondary Two Students." Asian Journal of Physical Education & Recreation 21, no. 1 (2015): 6–12. http://dx.doi.org/10.24112/ajper.211774.

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LANGUAGE NOTE | Document text in English; abstract also in Chinese. This study aims to investigate the correlation between the 2.4 km Run-Walk Test and the Multi-stage Fitness Test (MST) in measuring aerobic fitness in the National Physical Fitness Award (NAPFA) of Secondary 2 students in Singapore. 187 Secondary 2 students (age 14 years) of a mixed gender secondary school were recruited for the study. Subjects performed the 2.4 km Run-Walk Test and the MST. The VO2 max level obtained from both tests were compared using the Pearson correlation coefficient analysis and Paired-sample t-test. Pearson correlation coefficient analysis shows that the predicted VO2 max from the two tests share a strong positive correlation with r=0.78. However, Paired-sample t-test shows that VO2 max predicted by the 2.4 km Run-Walk test is significantly (t = 13.82, p < 0.05) greater (mean = 36.70 L/min, SD = 4.32) than that predicted by MST (mean = 33.60 L/min, SD = 4.91). Results of the present study suggest that both the MST and 2.4 km Run-Walk test can measure aerobic fitness of 14-year old participants for NAPFA. In unfavourable weather, the MST can replace the 2.4 km Run-Walk Test. Further research can be done to enhance the test setting and environmental factors, as well as to include subjects of other age groups and ethnicities, to obtain a more holistic perspective on the interchangeability of the two tests for NAPFA assessment. 本文旨在探討2.4公里耐力跑與20米每分鐘遞增速度往返跑測驗(簡稱20米往返跑)在新加坡全國體能測驗中測試中二學生心肺功能的關係。本研究對187名男女同校的中二學生(14歲)進行2.4公里耐力跑與20米往返跑。接著，從這兩項測驗中預測學生最大吸氧量，採用積差相關係數與相依樣本T鑒定進行檢驗。積差相關係數顯示2.4 公里耐力跑與20米往返跑預測的最大吸氧量正相關(r=0.78)。相依樣本T鑒定顯示2.4公里耐力跑預測的最大吸氧量顯然(t=13.82,p<0.05) 高於(mean=36.70 L/min, SD=4.32)20米往返跑預測的最大吸氧量 (mean=33.60 L/min, SD=4.91)。研究結果顯示，2.4公里耐力跑與20米往返跑可用於新加坡全國體能測驗，是測試新加坡中二學生心肺功能的可靠方法。若天氣不佳，20米往返跑可取代2.4公里耐力跑。為了在現有的基礎上加強實驗的整體設定，以及減少環境因素造成的影響，可以進行更深入調查。其外，也可以從不同年齡和種族背景方面擴大研究物件，從一個更全面的角度研究並分析這兩種測驗在新加坡全國體能測驗的可替換性。

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CHOW, Bik Chu. "Field Tests of Cardiorespiratory Fitness for School Children." Asian Journal of Physical Education & Recreation 6, no. 1 (2000): 11–13. http://dx.doi.org/10.24112/ajper.61233.

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LANGUAGE NOTE | Document text in English; abstract also in Chinese.Cardiorespiratory (CR) fitness is an important component of the health-related physical fitness. CR fitness is related to oxygen delivery to muscles involving heart, lungs and circulatory system that enabling large muscles to work for a longer period of time. The most accurate reflection of CR fitness is maximal oxygen uptake (V02 max) at work. However, the test involves expensive laboratory equipment such as treadmill, cycle ergometer and gas analyzer. Field tests such as distance running tests and step tests are more appropriate to be used during physical education lesson. This article aims to introduce a few field tests for CR fitness to be used in schools.心肺功能是健康相關體適能要素裡其中一主要項目，心肺功能是指心臟、肺部和循環系統有效地供給氧份，使整個身體能作出較長時間的大組肌肉運動。最準確的心肺功能測驗方法是分析運動中的最大攝氧量(V02 max)，但這種方法需使用較昂貴的器材如跑步機、單車及氣體分析器等，而且只可在實驗室內進行。相反，一些可在一般場地進行的測試如跑步測試、台階測試等，均適合在學校的體育課中進行。本文將介紹幾種適合一般場地舉行的心肺功能測試並闡釋其運作理念。

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Hwang, keum-ok. "The Postmodern Influence of the 『Wuxingjingji(五行精氣)』's Restoration - Focusing on the Beginning Period of Zi-ping Ming-li(子平命理學)". Korean Folklore 67 (31 травня 2018): 171–92. http://dx.doi.org/10.21318/tkf.2018.5.67.171.

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Woo Li, Elizabeth. "Yang, Lihua 楊立華, Qi-rooted and Shen-transformed: Commentary on Z hang Zai’s Philosophy 氣本與神化:張載哲學述評". Dao 9, № 4 (2010): 487–89. http://dx.doi.org/10.1007/s11712-010-9193-y.

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Kim, Jin-hee. "Contents and Thoughts of “Seonggiwonryu” in Akhakpyeongo." Korean Language and Literature 194 (March 31, 2021): 157–91. http://dx.doi.org/10.31889/kll.2021.03.194.157.

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Young-Sung Choi. "A Study on the Origin of Toigye's SaChilRiGiHoBalRon (四七理氣互發論) ― Focusing on Hong Chi's SimHakJangGuJipJuDaeJeon (心學章句集註大全)". JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, № 37 (2013): 7–45. http://dx.doi.org/10.35504/kph.2013..37.001.

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LI, Zhenliang, та Qiang MA. "從《黃帝內經》看健康的中國概念". International Journal of Chinese & Comparative Philosophy of Medicine 15, № 1 (2017): 7–18. http://dx.doi.org/10.24112/ijccpm.151625.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.健康是人的一種生存狀態，也是一個歷史和文化的概念。古老的東方醫學名著《黃帝內經》從天人合一的哲學觀念出發，把人的健康定義為：形與神俱，氣脈常通；形體不敝，精神不散；陰平陽秘，精神乃至。同時認為健康是一個個體化和動態的概念，因人的身份地位、年齡長幼和地理環境不同而有所差別。對於保持和追求健康的手段，強調人應當順應大自然的法則，包括人之常“平”、“法”於陰陽、“和”於術數、飲食有“節”、起居有“常”、“不妄”作勞、虛邪賊風“避”之有時以及精神“內守”等。與WHO 的健康概念相比，《黃帝內經》的健康概念更為生動和具體，且具有普遍的文化價值。Health is fundamental to the human condition. The concept of health is culture-dependent and historically developed in each culture. The Huangdi Neijing (The Yellow Emperor’s Classic of Internal Medicine) is an ancient Chinese masterpiece about human health and medical treatment. Based on the classical Chinese view of the unity of heaven and man, the Huangdi Neijing understands health as somatic and spiritual harmony: it emphasizes the smooth fluxing of the qi essence, the well-structured body, the fullness of vitality, and the equilibrium of yin and yang. In addition, health is an individual and dynamic concept, according to which the degree of one’s health depends on social standing, status, age, and geographic environment. To maintain and pursue health, humans must comply with the laws of nature, such as by staying emotionally calm, seeking the balance of yin and yang, controlling the diet, regulating living schedules, avoiding overwork, preventing evil factors, and pursuing internal spiritual orientation. These ideas of health are in many ways consistent with, and even comparable to, the holistic definition of health provided by the World Health Organization (WHO). However, they are characteristic of a particular Chinese culture, providing a more vivid and concrete account of health than the more general view of the WHO.DOWNLOAD HISTORY | This article has been downloaded 1757 times in Digital Commons before migrating into this platform.

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Park, Ill-Yong. "Changeology Approach on Pungsu ‘Sympathized Relation’." Journal of Koreanology 68 (August 31, 2018): 123–55. http://dx.doi.org/10.15299/jk.2018.08.68.123.

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Kim, Il-Sik, Gye-Ryung Kim, and Su-Kyung Lee. "The measurement and Analysis of HSP Index according to the characteristics of participants in the Kookhak-Kigong Program." Korean Journal of Sports Science 27, no. 4 (2018): 669–79. http://dx.doi.org/10.35159/kjss.2018.08.27.4.669.

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Jo, Min-hwan. "On the Theory of Moral Spirit of Toegye Lee Hwang’s Calligraphy Aesthetics." Journal of T'oegye Studies 146 (December 30, 2019): 147–82. http://dx.doi.org/10.46264/toegye.2019.146.04.

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Kim, Il-Sik, Gye-Ryung Kim, and Ho-Chan Seo. "The Relationship among Vitality, Self-regulation and Optimism of Elderly Participate in Sports for All: In Case of The Kookhak-Kigong." Korean Journal of Sports Science 28, no. 4 (2019): 1205–16. http://dx.doi.org/10.35159/kjss.2019.08.28.4.1205.

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Kim, Bongman, and Mantae Kim. "Study on Correspondence/Contrast Relation in Ounyukgi Theory of Yellow Emperor’s Inner Canon and Myeongli Science." Journal of Humanities and Social sciences 21 10, no. 4 (2019): 367–80. http://dx.doi.org/10.22143/hss21.10.4.27.

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Lee, Chang Uk. "A Study on the Correlation between Hyegang Choi han gi of Qi theory and Modern Science." Journal Of pan-Korean Philosophical Society 90 (September 30, 2018): 33–70. http://dx.doi.org/10.17745/pkps.2018.09.90.33.

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Youngjin Choi. "19-20世紀朝鮮性理學“心即理”與“心是氣”的衝突 — 以艮齋和重齋對寒洲“心即理說”的論辨為中心 —". Journal of Eastern Philosophy ll, № 73 (2013): 223–52. http://dx.doi.org/10.17299/tsep..73.201302.223.

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박정련. "The Recognition of Life as the Meaning of 12 Yuleo(律呂: Rhythm) in Akhakguebeom(『樂學軌範』) - Focused on the relationship with 12 Sexagenary Cycle(地支), 12 Subdivisions of Seasons(節氣), and 12 Divination Sign(卦) -". YANG-MING STUDIES ll, № 28 (2011): 359–88. http://dx.doi.org/10.17088/tksyms.2011..28.013.

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JIN, Fenglin. "儒道死亡思想之比較". International Journal of Chinese & Comparative Philosophy of Medicine 2, № 3 (1999): 99–115. http://dx.doi.org/10.24112/ijccpm.21377.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究，認為在對待死亡的態度上，儒家重生輕死，對死存而不論；道家則由反對悅生惡死，進而歌頌、讚美死亡。在對死亡本質的認識上，儒家從天命角度出發，認為死由命定，是天意的體現；道家則認為死是氣聚氣散的結果；同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上，儒家強調把死亡落實到道德價值的開拓上；而道家則堅決反對給死亡以價值判斷，強調避死全身才是人生之根本。在超越死亡的途徑上，儒家認為人只要生治充實，為理想而奮鬥，創造了某種永恆之物，便可超越死亡；而道家則強調通過，“心齋”、“坐忘”，達到與大道合一，從而實現死而不亡。儒進上述對死亡及死後狀態的體認，派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則，對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these two philosophies of death (attitude toward death, philosophical articulation of the essence of death, valuation of death, and transcending death) are analyzed and critically contrasted.First, regarding the general attitude toward death, Confucianism is more rational whereas Daoism is more mystical. Confucianism deems that the problem of human life is more important than the problem of human death, and hence speaks little of death. Daoism, however, is strongly against the human tendency to avoid the topic of death. Since human life and human death alternates like the four seasons, death should by no means be detested. On the contrary, death should be greeted with enthusiasm.Concerning the nature of death, Confucianism deems that death is a manifestation of the decree of Heaven, which is beyond our control. Death is fate, and is not subject to our autonomy. Daoism understands life and death in terms of the presence and the dispersion of qi (vital force), which is also beyond human control. Besides, both philosopies concur that death is the time of rest；it is a release from the labor of this world.Regarding the value of death, Confucianism strongly thinks that death, like life itself, should be used to serve the cause of ren and yi (i.e., morality). Hence death can be potentially full of moral significance, and we should try our best to give as much moral meaning to it as possible. We therefore should be prepared to give up our life for the sake of a moral cause. Daoism strongly disagrees with Confucianism in this regard, and takes a naturalistic stance toward death. Since death is an intrinsic part of life, it should neither be delayed nor hastened. Life should be lived to its temporal fullness and should not be sacrificed for any human cause. To die for morality is as bad as to die for financial gain.Lastly, both Confucianism and Daoism try to transcend the negation and annihilation imposed by death. Confucianism thinks that as long as we live altruistically we will not be bothered by death and not be affected by the anxiety over death. Besides, though one's biological life will perish, one can attain immortality through one's lasting influence to subsequent generations. Daoism, on the other hand, emphasizes the importance of being one with the Dao through meditation and other spiritual disciplines. The end result will be a total mindlessness of death.DOWNLOAD HISTORY | This article has been downloaded 36 times in Digital Commons before migrating into this platform.

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Ahn, Jong-Gwan, Ah-Rum Lee, Min-Seuk Kim, Jae-Woo Ahn, and Jae-Ryeoung Lee. "Leaching of Ruthenium by Electro-generated Chlorine Gas by Electrochemical Method." Journal of the Korean Institute of Resources Recycling 22, no. 6 (2013): 55–63. http://dx.doi.org/10.7844/kirr.2013.22.6.55.

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Yoon, Young-Heum, and Chang-Yeol Yun. "A Study on Judangye's Theory of Sasang(four harms) -with a Focus on Gyeokchiyeoron and Geumgweguhyeon -." Journal of Korean Medical classics 27, no. 3 (2014): 123–40. http://dx.doi.org/10.14369/skmc.2014.27.3.123.

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Berthrong, John. "Creativity in Song Daoxue 道學: Explication and Elaboration in Zhu Xi’s and Chen Chun’s Philosophy". Journal of Chinese Humanities 1, № 1 (2014): 146–69. http://dx.doi.org/10.1163/23521341-01010008.

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Abstract This essay explores one hermeneutical method on the general features of the typology of Zhu Xi’s and Chen Chun’s axiological daoxue cosmology. While there are myriad ways to read Zhu’s daoxue, one fruitful approach is to analyze daoxue cosmology in terms of four domains or fields of focus, namely (1) patterns and coherent principles [form]; (2) dynamic functions and processes [dynamics]; (3) harmonizing cultural outcomes [unification]; and (4) axiological values and virtues [outcomes]. The study then proceeds to sample how important daoxue concepts such as li 理 as patterns and coherent principles and qi 氣 as generative energy are mapped onto the fourfold typology.

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Yoon, Ji-hyun. "The Possibility of Self-Correction in Instruction of Academic Writing Skills: Focusing on Writers` Comprehension of Text Structure." Korean Journal of Japanese Education 39 (June 30, 2017): 121–39. http://dx.doi.org/10.21808/kjje.39.08.

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Kim, H., S. Ahn, D. Lim, C. Ko, and K. Kim. "318 A Study on Optical Deformability as an Evidence of Apoptosis induced by Electrical Stimulation." Proceedings of the Bioengineering Conference Annual Meeting of BED/JSME 2007.20 (2008): 113–14. http://dx.doi.org/10.1299/jsmebio.2007.20.113.

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