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Journal articles on the topic '理氣'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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1

KimKeehyeon. "신유학의 형이상학 전환 — 이체기용(理體氣用)에서 이승기기(理乘氣機)에로 —". Journal of Eastern Philosophy ll, № 97 (2019): 163–200. http://dx.doi.org/10.17299/tsep..97.201902.163.

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Nkrumah (晴朗), Bright, та Yaoming Huang (黃耀明). "Exploration on the Orignal Meaning of “Temperament” by the Theory of Words’ Value (以詞的價值理論探求“脾氣”之本義)". Bulletin of Chinese Linguistics 10, № 1 (2017): 29–38. http://dx.doi.org/10.1163/2405478x-01001003.

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The original meaning of “temperament” 脾氣 was explained with “the function of spleen” or “the disease of spleen” by the previous scholars is wrong and the explanation of “the Qi 氣 of spleen” is ambiguous. The earliest record about the word of “temperament” 脾氣 comes from the Historical Records 史記, and this book belongs to the language system of the Yellow Emperor’s Canon of Medicine 黃帝內經. By the Theory of Words’ Value, after analyzing the 593 words or phrases of including “Qi” 氣 in the Yellow Emperor’s Canon of Medicine 黃帝內經, the orignal meaning of “Qi” 氣 and “temperament” 脾氣 is inferred. Finall
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최보경. "The ontological analysis of Zhu Xi’s ‘LitongQiyi(理同氣異)’ and ‘QiyiLiyi(氣異理異)’". JOURNAL OF CHINESE STUDIES ll, № 40 (2013): 1–25. http://dx.doi.org/10.26585/chlab.2013..40.001.

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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. B
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Suh Won Hyuk. "기호 영남학파의 율곡 리통기국(理通氣局) 비교 연구". Studies in Confucianism 46, № ll (2019): 99–128. http://dx.doi.org/10.18216/yuhak.2019.46..005.

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김승영. "Study of Hwang Uidongong(黃義東)’s RiTonggiguk(理通氣局)". Studies in Confucianism 33, № ll (2015): 251–71. http://dx.doi.org/10.18216/yuhak.2015.33..010.

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Kim Bum Soo. "Misunderstanding about The Future Reference of Lee Hang’s The Theory of Liqi(理氣)". Studies in Confucianism 31, № ll (2014): 83–115. http://dx.doi.org/10.18216/yuhak.2014.31..004.

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KIM DONG HEE. "Reconsidering the Thought of Yulgok Ii’s ‘Li-gi ji Myo(理氣之妙)’". Studies in Confucianism 32, № ll (2015): 37–78. http://dx.doi.org/10.18216/yuhak.2015.32..002.

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이용수. "A View about Li(理) and Ki(氣) of Hayasi Razan(林羅山)". JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, № 31 (2011): 347–74. http://dx.doi.org/10.35504/kph.2011..31.013.

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鄭有為, 鄭有為. "日本民事再生法20年之回顧和展望──以「企業再生」為探討核心". 月旦法學雜誌 316, № 316 (2021): 196–207. http://dx.doi.org/10.53106/1025593131611.

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日本2019年5月1日從「平成」改元到「令和」後，平成30年的歷史就此落下帷幕。到現在為止的30年間，日本經濟從平成元年（1989年）泡沫經濟的頂峰開始，經過消費稅增稅、亞洲貨幣危機、平成金融危機、IT泡沫的崩潰、雷曼危機等時期。破產以及企業再建的數量隨著經濟結構的改變而發生變化，經濟不景氣破產就會增加，景氣變好破產就會減少。如果從經濟結構方面探討，可以用熊彼得的經濟結構被資本主義內在力量破壞的理論來表現，即「創造性破壞」。<br />
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Lee, Chan-Woong. "‘기’(氣)와 ‘리’(理)의 여행: - 중국 고대 회화에서 들뢰즈의 영화철학까지 = The Journey of the Concepts qi(氣) and li(理): From the Ancient Chinese Paintings to Deleuze’s Philosophy of the Cinema". Trans-Humanities Journal 4, № 3 (2011): 67–91. http://dx.doi.org/10.1353/trh.2011.0013.

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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 coheren
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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
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김승영. "'IKIILBAL(理氣一發)' to appear 'JUIBAL(主理而發)' of the implications and trends in Seong Hon(成渾)". Studies in Philosophy East-West ll, № 75 (2015): 187–208. http://dx.doi.org/10.15841/kspew..75.201503.187.

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이명심. "The study on the Li-Ki Dongshil(理氣同實) theory of Yim Seong-Joo". Journal of Eastern Philosophy 00, № 82 (2015): 9–42. http://dx.doi.org/10.17299/tsep.00.82.201505.9.

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Choi, Young Jin, та Zhao Tian Tian. "Namdang南塘’s liqi理氣ological Interpretation System for Taijituoshou太極圖說". Korean Journal of Philosophy 146 (28 лютого 2021): 1–27. http://dx.doi.org/10.18694/kjp.2021.2.146.1.

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나대용. "Liju-Kija(理主氣資) of Daesan Li Sang Jeong and his getting over the theory of Li-Ki each reaction(理氣各發說)". Journal of Eastern Philosophy ll, № 73 (2013): 169–99. http://dx.doi.org/10.17299/tsep..73.201302.169.

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황민호. "從〈存言·上〉的三篇文字看 鄭霞谷的理氣論". YANG-MING STUDIES ll, № 28 (2011): 213–27. http://dx.doi.org/10.17088/tksyms.2011..28.008.

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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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GWAK HYE SEONG. "담헌 홍대용의 탈성리학적 사상의 형성-理氣心性論에 따른 物의 談論 변화를 중심으로-". PHILOSOPHY·THOUGHT·CULTURE ll, № 29 (2019): 1–24. http://dx.doi.org/10.33639/ptc.2019..29.001.

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Ott, Margus. "Deleuzian (Re)interpretation of Zhu Xi." Asian Studies 8, no. 2 (2020): 281–310. http://dx.doi.org/10.4312/as.2020.8.2.281-310.

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I propose an interpretation of Zhu Xi 朱熹 (1130–1200) seen through the ontology of Gilles Deleuze. Zhu Xi is one of the most prominent Chinese philosophers, the figurehead of the so-called Neo-Confucian school, and Deleuze is arguably one of the most important Western philosophers of the twentieth century. Both philosophers presented an ontology of differentiation, whose main aspects or stages I try to analyse in the paper: Deleuze’s notions of the virtual, dark precursor, field of individuation, intensities and the actual; and parallel to these, Zhu Xi’s notions of the veins (li 理), supreme ul
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이명심. "The comparative study on the Li-Ki Dongshil(理氣同實) theory of Yoi-Am and Nog-Moon". Journal of Eastern Philosophy 00, № 87 (2016): 63–102. http://dx.doi.org/10.17299/tsep.00.87.201608.63.

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Son, Heung-chul. "Lee Hang(李恒) and Park Sun(朴淳)’s and the LǐQì(理氣) theory, and it’s characteristics". Nammyonghak Studies 58 (30 червня 2018): 247–79. http://dx.doi.org/10.14381/nmh.2018.58.06.30.247.

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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
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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
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Kim, Young-Joo. "The Theory of LiKi(理氣) in the Sung Confucianism, Looking by the Natural Tao Concept and the Comprehensive Tao Concept". Jonrnal of Social Thoughts and Culture 27 (31 травня 2013): 49. http://dx.doi.org/10.17207/jstc.2013.05.27.49.

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Jeong, Kang-gil. "An Atomistic Reconstruction of the Concepts of Li(理) and Ki(氣) in Neo-Confucianism - To configure differently from Zhuzi"s thought -". Journal of Korean Philosophical Society 156 (30 листопада 2020): 203–28. http://dx.doi.org/10.20293/jokps.2020.156.203.

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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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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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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 practi
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Mok, Bryan K. M. "Reconsidering Ecological Civilization from a Chinese Christian Perspective." Religions 11, no. 5 (2020): 261. http://dx.doi.org/10.3390/rel11050261.

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As part of the global effort to alleviate the ecological crisis, ecological civilization has become a dominant movement in China due to the state policy. Within this movement, the Chinese culture is said to be highly ecological and is thus an important asset to environmentalism. This paper seeks to offer a critical evaluation of this view by inquiring into its cultural and religious dimension with reference to Confucian and Chinese Christian thought. It argues that the construction of ecological civilization in China cannot rely only on the official discourses but requires a deeper cultural an
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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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Yuksel, Diana. "Moral norms and physical necessity: Zhu Xi on the concept of Li." Acta Orientalia Vilnensia 8, no. 2 (2007): 93–102. http://dx.doi.org/10.15388/aov.2007.2.3730.

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University of BucharestThe aim of this paper is to analyze one of the key concepts in Zhu Xi’s thought，Li 理，from the perspective of Confucian ethics and to stress its importance in the strategic synthesis of Confucian thought realized by Zhu Xi in the 12th century. Focusing on the fundamental concepts of Neo-Confucian thought—Li (principle), Qi 氣 (vital force), Dao 道 (the way/nature), Ren 仁 (humanity) and Xin 心 (mind-heart)—the paper turns its attention to the inseparability of metaphysical and ontological perspectives on the one hand, and, on the other hand, the ethical perspective in the new
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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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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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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 appropri
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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
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Shin, Hae-Yonn. "A Study on Securing the Universality of Moral Standards in Luo Qin-shun’s Theory of Li Qi and Xin Xing." Journal of Chinese Studies 93 (August 31, 2020): 295–312. http://dx.doi.org/10.35982/jcs.93.12.

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Tsai, Chen-feng. "Li and Chi in Zhu Xi’s Theory of Human Mind and the Mind of the Way and its Interpretation of Joseon Confucians." Journal of T'oegye Studies 145 (June 30, 2019): 63–142. http://dx.doi.org/10.46264/toegye.2019.145.02.

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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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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 tw
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Ip, Hung-yok. "The Simultaneity of Compliance and Resistance (既顺从又抗爭：佛教、虛雲與五十年代的中共政权)". Review of Religion and Chinese Society 4, № 2 (2017): 215–46. http://dx.doi.org/10.1163/22143955-00402004.

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To examine the history of Chinese Buddhism in the early Communist regime, I propose to study Xuyun (虛雲, 1840–1958), one of the pre-eminent monks in modern China. I will delineate the ways in which Xuyun brought his religion in line with Marxist politics. To help Buddhism secure a place in the early People’s Republic of China, he took part in the construction of a new Buddhism compatible with socialist ideology. However, I would venture to conceptualize as resistance some of Xuyun’s efforts to preserve Buddhism. This article examines his resistance at two levels. First, while working hard to pr
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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 m
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SHEI, Ser-Min. "基因工程與社會正義". International Journal of Chinese & Comparative Philosophy of Medicine 4, № 1 (2002): 47–77. http://dx.doi.org/10.24112/ijccpm.41420.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.基因醫學的進步，有朝一日將使得一個人在出生時的基因組合，不再只是純然的運氣，而是社會體制可以影響和決定的。會這一天來臨時，社會正義是否要求社會提供給父母親必要的基因醫療資源，以避免讓下一代因為基因差異而在機會上不平等？是否要求社會應該提供所有成員必要的基因醫療服務，以確保人與人之間在基因組合上平等？本文從合理契約論的角度來分析對這兩個問題，提出負面的答案。合理契約論的正義觀結合了亞里斯多德與羅爾斯對於正義之概念的分析，主張：社會有欠於每個成員去選擇一個他不能合理拒絕的體制。在這個架構下，本文把基因差異所衍生出來的機會不平等，置於分配正義的脈絡來考察。本文分析了泛公平式的機會平等原則、中立化基因差異原則、基因平等原則，並且指出這些原則的困難。本文認為，為了避免社會成員因為基因缺陷而有生不如死的抗議，社會有義務要做到讓所有的人帶有一定程度的基因品質。但由於基因工程可能會改變人的同一性，本文論證，在合理契約論的架構下，社會並沒有義務去提供必要的基因醫療資源來中立化基因差異，更沒有義務去落實基因平等。但本文也論證，在允許資源不平等、尊重家庭自主性的體制裡，公平式的機會平等要求社會必須補償基因組合較差者。而為了避免補償不足，社會也許應該提供基因醫療資源，縮小人
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Jeong, Heon Young. "A Study on the principle of Heat and Cold metastasis among the Five Viscera on the Gigualron of Somun(素問·氣厥論)". Journal of Korean Medical classics 27, № 2 (2014): 69–76. http://dx.doi.org/10.14369/skmc.2014.27.2.069.

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Won, JiYeon, Yoon Joo Lee, Jong Il Kim, et al. "A Study on the Pore Structure Control with Heat Treatment Conditions of Waste Tire Carbon Residue." Journal of the Korean Institute of Resources Recycling 22, no. 2 (2013): 11–17. http://dx.doi.org/10.7844/kirr.2013.22.2.11.

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Lee, Jun-Hee, Eui-Ju Lee, and Byung-Hee Koh. "The Study on the Energy and Fluid Metabolism and the Pathology and Symptomatology of Taeeumin based on The Discourse on Viscera and Bowels of Donguisusebowon." Journal of Sasang Constitutional Medicine 24, no. 4 (2012): 1–16. http://dx.doi.org/10.7730/jscm.2012.24.4.1.

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FAN, Ruiping. "關文讀後——兼談儒家的靈魂與倫理". International Journal of Chinese & Comparative Philosophy of Medicine 14, № 2 (2016): 57–60. http://dx.doi.org/10.24112/ijccpm.141615.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Kwan addresses near death experiences (NDEs) from different perspectives. His attitude is reasonable and humble. Basically, he indicates that scientific studies of NDE can neither prove nor falsify the existence of the soul. Given this circumstance, religious explanations cannot be excluded as unreasonable. He also rightly points out that one may not draw on NDEs to defend only one particular religious view, such as that of Christianity. This commentary essay suggests that it may also be heuristic to study NDE from a Confucian
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WANG, Jue. "中國傳統身體觀與當代墮胎難題". International Journal of Chinese & Comparative Philosophy of Medicine 5, № 2 (2007): 39–64. http://dx.doi.org/10.24112/ijccpm.51444.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文揭示了在當代西方墮胎爭論背後起作用的身體圖式，以及這種身體圖式如何使墮胎問題最終在西方語境中成為沒有答案的難題。並援引醫家和儒家的思想材料，說明中國傳統身體觀如何更平衡地解決了同一個身體中的母親與胎兒的關係問題，從而既避免了西方語境中的陷阱，又因為更貼近懷孕身體的真實關係而在應用上具有倫理優勢。Abortion is a subject of much controversy in contemporary Western culture. However, the heated debate produces a dilemma: pro-life or pro-choice. For the pro-life advocates, the fetus is regarded as a person and therefore has the absolute right to life, which is undeniable in any case. Even when pregnancy threatens the mother's life, the mother has no right to take the innocent li
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