Academic literature on the topic 'Yi he ming'

The travelogue Wareteki Nihon was published in December 2018 by Hakushui Sha, and included the work of eighteen Taiwanese writers from various generations. All their works in the text relate to their travels in Japan. These Taiwanese writers are Kan Yao-Ming, Ko Yu-fen, Huang Li-Chun, Wang Sheng-Hong, Jiang E, Chen Bo-Chin, Hu Mu-Ching, Sheng Hao-We, Chu He-Chih, Wu Ming-Yi, Lu Hui-Hsin, Yi Ge-Yan, Yen Shu-Hsia, and Liu Shu-Hui, whose works in this anthology depict Japanese scenery, culture and literature, and so on. This paper will focus on how this publishing project started, the process of producing this travelogue, and the evaluations and responses of Japan’s literary circle and the mass media to it after its publication in Japan.

This paper investigates how the transformation of the Taiwanese writer Wu Ming-Yi, from a peripheral writer to a world literature writer, takes place. It first defines the status of Wu as a world literature writer with a discussion of the international reception of Wu’s translated works. It then studies how Wu overcomes the four obstacles for small literature writers: literary destitution, backwardness, remoteness, and invisibility. While Wu appropriates foreign patrimonies to deal with the obstacle of literary destitution, he establishes a modern profile of himself as a writer on a par with internationally acclaimed writers to counter the problem of backwardness. This study examines the complex meanings of Wu’s magical realist mode of storytelling. It argues that the global currency of this consecrated mode helps Wu address the problem of remoteness. At the same time, the magical realist mode works to reflect Wu’s planetary vision and generates the literariness that is missing in many works of environmental world literature. In addition to the literary performance of the writer, the study discusses how Wu’s agents, publishers, and the Taiwanese government join efforts to tackle the problem of invisibility.

AbstractGiven his grand humanistic vision, how should one explain Wang Yangming's (Wang Shouren; 1472-1529) deep engagements in borderland warfare? What did he think he was doing, and how should one place his approaches in the broader contexts of the intellectual and political discourses of mid-Ming China? Focusing on Wang's activities in the southern province of Guangxi in 1528 (particularly his "pacification" of the native domain of Tianzhou as well as his military campaign against the "Yao bandits" in the Rattan Gorge area), this essay explains not only how Wang dealt with the perceived problems of the "non-Chinese" (man, yi, etc.) but also how his approaches should be understood in terms of the inner logic of his thoughts as well as the intellectual and political debates of his time. Étant donné sa noble vision humaniste, comment expliquer que Wang Yangming (Wang Shouren, 1479-1529) ait pu s'engager à fond dans des guerres frontalières? Comment envisageait-il ses propres actions, et comment comprendre son approche dans le contexte plus large du discours intellectuel et politique au milieu des Ming? En se concentrant sur les activités de Wang Yangming dans la province méridionale du Guangxi en 1528 (plus particulièrement la façon dont il "pacifia" la principauté aborigène de Tianzhou, et sa campagne armée contre les "bandits Yao" de la Gorge du Rotin), l'article explique non seulement comment Wang abordait les problèmes des "non Chinois" (les man, yi, etc.) tels qu'ils étaient perçus, mais aussi comment son approche doit être comprise en fonction de la logique propre de sa pensée, ainsi que des débats intellectuals et politiques de son temps.

Comparing the genuine meaning of the human nature explained in the book Zhōngyōng-Zhízhǐ written by Ǒuyì Zhìxù, one of the four greatest Buddhist monks in the Ming dynasty with that translated by Zhū Xī who compiled Neo-Confucianism in the South Song dynasty, this study looks into the genuine meaning of the human nature in the unique viewpoint of Ǒu yì Zhìxù different from that of Zhū Xī. In his book Zhōngyōng-Zhízhǐ, he divides the Seong (性: human nature) into Cheon (天: heaven) and Myeong (命: life) to explain that Seong is SunSuJinYeo (純粹眞如: pure truth) of BulSaengBulMyeol (不生不滅: There is neither birth nor death) and JapBakJoAk (雜駁粗惡: Human nature is roughly mixed) of Saeng MyeolHwanMang (生滅幻妄: Birth and death of everything are all vain), which all means that the human nature can basically become not only the nature of pure reason of Gunja (君子: a Confucian standard person) but also the nature of Soin (小人: a person who is petty and crafty) harassed by passions. This is a part of his thoughts presenting the inner essence of human that a person can be good and bad as well; and implying that the object of discipline may be somewhere around such inner essence of human. On the other hand, Zhū Xī understands the Cheon as the pure truth and explains that the Myeong is given. He says that the Cheon consists of mainly ‘Yin-Yang and Five Elements’, which has Yi (理) and Gi (氣). It is noticeable that he appreciates: such Gi forms a body of JiWoo-Hyeon BulCho (智愚 賢不肖: mixed of wisdom, stupidity, goodness and badness) and such Yi is the essential source of human nature forming Deok (德: virtue) of GeonSun-OSang (健順 五常: Yin-Yang based virtues), which is the nature of InEuiYeJiShin (仁義禮智信: benevolence, righteousness, propriety, wisdom and sincerity). Like this, he refers to Yi-Gi and YiYeok BuYeo (理亦賦焉: Yi is also given) to explain about the Cheon, so that he thinks that the Myeong of Cheon-Myeong is a kind of step given by the heaven, which is the step right before the human nature is given. Such human nature given by the heaven comes with such characters as JiWoo- HyeonBulCho based on each person’s GiJilPumSu (氣質稟受: characters and personalities) requiring everybody to be educated. That is, education is aimed at the recovery of the essential nature of human.

Abstract With the fast development of cutting-edge technologies and their greater integration into human life, more ethical challenges emerge. The problem became more salient when the world's first genetically edited babies were born in China in violation of existing ethical rules. Although the responsible researcher He Jiankui was sentenced for imprisonment for three years last December, it is still necessary to examine the current status of research ethics and the challenges in China. Has China set up a sophisticated research ethics system? For research ethics and their implementation in China, are there unique national characteristics? Can the dominant ethics principles primarily developed from life science research be equally adopted in the emerging artificial intelligence research and development? At an online forum organized by National Science Review (NSR) and through subsequent correspondences among forum participants, NSR Executive Editor-in-Chief Mu-ming Poo and guest moderator Hepeng Jia asked three scientists and three bioethicists or philosophers of science and technology in the field to examine the dynamic development of research ethics in China. Weiwen Duan Philosopher of Science and Technology at Chinese Academy of Social Sciences, Beijing, China Junjiu Huang Life scientist focused on genetics at Sun Yat-sen University, Guangzhou, China Renzong Qiu Bioethicist at Chinese Academy of Social Sciences, Beijing, China Qiang Sun Life scientist and the principal investigator (PI) of clone monkey program at Shanghai Institute of Neuroscience, Chinese Academy of Sciences, Shanghai, China Yi Zeng Artificial intelligence scientist at Institute of Automation, Chinese Academy of Sciences, Beijing, China Xiaomei Zhai Bioethicist at Chinese Academy of Medical Sciences/Peking Union Medical College, Beijing, China Mu-ming Poo (Chair) Neurobiologist at Center for Excellence in Brain Science and Intelligence Technology, Chinese Academy of Sciences, Shanghai, China Hepeng Jia (Co-chair) Professor of Science Communication at Soochow University, Suzhou, China

Samchulkunbi-tang (SCT, Shen Zhu Jian pi tang in Chinese) is said to have been first recorded by Zheng Zhi Zhun Sheng during the Ming Dynasty in China. Records of SCT in Korea are known to have been cited in Donguibogam (Dong Yi Bao Jian in Chinese), Uibang Hwaltu (Yi Fang Huo Tao in Chinese), and Bang Yak Hapyeon (Fang Yao He Bian in China). Although SCT is widely used in treating chronic gastritis and gastric ulcers, the beneficial effect on renal vascular function is unknown. Hypertension is a risk factor for cardiovascular disease and endothelial dysfunction in humans and experimental animal models of arterial hypertension. In addition, kidney dysfunction is characterized by hypertension diseases. This study was conducted to evaluate the effect of SCT on the vascular function in vitro (human umbilical cord endothelial cells, HUVECs) and in vivo (NG‐nitro‐L‐arginine methyl ester, L-NAME-induced hypertensive rats). The phosphorylation of protein kinase B (Akt) and endothelial nitric oxide synthase (eNOS) is closely related to nitric oxide (NO) production in HUVECs, and SCT in this study significantly increased these. For three weeks, hypertensive rat models were induced by L-NAME administration (40 mg/kg/day) with portable water. It was followed by oral administration with 100 and 200 mg/kg/day for two weeks to confirm the effectiveness of SCT. As a result, systolic blood pressure decreased in the SCT-treated groups, compared with that in the L-NAME-induced hypertensive group. SCT treatment restored vasorelaxation by stimulating acetylcholine and cGMP production in the thoracic aorta. In addition, SCT treatment decreased intima-media thickness, attenuated the reduction of eNOS expression, and increased endothelin-1 expression. It also increased p-Akt and p-eNOS expression in hypertensive rat aorta. Furthermore, regarding renal function parameters, SCT ameliorated urine osmolality, urine albumin level, serum creatinine, and blood urea nitrogen levels. These results demonstrate that the oriental medicine SCT exerts potent vascular and renal protective effects on nitric oxide-deficient hypertensive rats and HUVECs

Abstract Background: Gemcitabine-Cisplatin (GP) chemotherapy is the standard first-line treatment for recurrent or metastatic nasopharyngeal carcinoma (RM-NPC). Toripalimab, a humanized IgG4K monoclonal antibody specific for PD-1, in combination with GP chemotherapy showed significant improvement in progression-free survival (PFS) as first-line treatment for RM-NPC at the interim analysis of the JUPITER-02 study (NCT03581786), a randomized, placebo-controlled, double-blinded international Phase III trial. Here we report the results of the final PFS analysis and the interim overall survival (OS) analysis. Methods: Patients (n=289) with advanced NPC with no prior chemotherapy in the recurrent or metastatic setting were randomized (1:1) to receive toripalimab 240 mg (n=146) or placebo (n=143) in combination with gemcitabine and cisplatin every 3 weeks (Q3W) for up to 6 cycles, followed by monotherapy with toripalimab or placebo Q3W until disease progression, intolerable toxicity, or completion of 2 years of treatment. Stratification factors were ECOG PS (0 vs. 1) and extent of disease (recurrent vs. primary metastatic) at enrollment. Tumor response was assessed by a blinded independent review committee (BIRC) per RECIST v1.1. The primary endpoint was PFS by BIRC in the intention-to-treat population. Secondary end points included PFS by investigator, OS, objective response rate (ORR), duration of response (DOR) and safety. Results: At the final PFS analysis, the median follow-up time was 22.1 months for the toripalimab arm and 21.4 months for the placebo arm by the cut-off date of June 8, 2021. The toripalimab arm had a significantly longer PFS than the placebo arm as assessed by BIRC: median PFS 21.4 vs. 8.2 months, HR=0.52 (95% CI: 0.37-0.73), two-sided p<0.0001. The 1-year PFS rates were 59.0% vs. 32.9%. The ORR was 78.8% vs. 67.1% (P=0.022) and the median DOR was 18.0 vs. 6.0 months, HR= 0.49 (95% CI: 0.33-0.72). Consistently, PFS as assessed by investigator was also significantly longer in the toripalimab arm than the placebo arm: median PFS 17.3 vs. 8.1 months, HR=0.43 (95% CI: 0.31-0.58), P<0.0001. As of June 8, 2021, the median OS was not reached in either arm, with a trend favoring the toripalimab arm, HR=0.59 (95% CI: 0.37-0.94), P=0.024. The improvements of PFS and OS in the toripalimab arm were observed across key subgroups, including PD-L1 expression subgroups. Notably, dynamic decrease of plasma Epstein-Barr Virus DNA copy number from baseline was associated with favorable response. No new safety signal was identified. The incidence of Grade ≥3 adverse events (AEs) (89.7% vs 90.2%) and fatal AEs (2.7% vs 2.8%) were similar between the two arms; however, investigator-determined immune-related AEs (irAEs) (53.4% vs. 21.7%) and Grade ≥3 irAEs (8.9% vs. 1.4%) were more frequent in the toripalimab arm. Conclusions: The addition of toripalimab to GP chemotherapy as first-line treatment for advanced NPC had a manageable safety profile and provided superior PFS with a favorable trend in overall survival than chemotherapy alone. Citation Format: Hai-Qiang Mai, Qiu-Yan Chen, Dongping Chen, Chaosu Hu, Kunyu Yang, Jiyu Wen, Jingao Li, Yingrui Shi, Feng Jin, Ruilian Xu, Jianji Pan, Shenhong Qu, Ping Li, Chunhong Hu, Yi-Chun Liu, Yi Jiang, Xia He, Hung-Ming Wang, Wan-Teck Lim, Rui-Hua Xu, Coherus Biosciences and Shanghai Junshi Biosciences. Final progression-free survival analysis of JUPITER-02, a randomized, double-blind, phase 3 study of toripalimab or placebo plus gemcitabine and cisplatin as first-line treatment for recurrent or metastatic nasopharyngeal carcinoma [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr CT226.

Abstract Background: Currently, epidermal growth factor receptor (EGFR)-tyrosine kinase inhibitors (TKIs) have been proved to significantly improve the clinical outcome of patients with EGFR-mutant non-small-cell lung cancer (NSCLC). Icotinib is an oral, reversible and selective first-generation EGFR-TKI. The survival benefits of 1-year and 2-year adjuvant icotinib in patients with EGFR-mutant NSCLC have been confirmed in previous studies. However, the optimal duration of adjuvant icotinib remains unknown. This study (ICAPE) evaluated the efficacy of 1.5-year adjuvant therapy with icotinib for patients with stage IIA-IIIA EGFR-mutant non-small-cell lung adenocarcinoma. Methods: Patients with stage IIA-IIIA EGFR-mutant non-small-cell lung adenocarcinoma were enrolled in the multicenter, open-label, single-arm, phase II study. Eligible patients received oral icotinib 125 mg thrice daily for 1.5 years after complete surgical resection. Primary endpoint was disease-free survival (DFS). Secondary endpoints included 1-year, 3-year, as well as 5-year OS rates, and the DFS according to the BIM mutation status (mutant-type and wild-type) and EGFR mutation types (19 del and 21 L858R). Results: Between March 2014 and January 2018, 79 patients were enrolled. The median follow-up time was 39.7 months with a median DFS and overall survival (OS) of 41.4 months (95% CI: 33.6-51.8) and 67.0 months (95% CI: 21.2-not reached [NR]), respectively. The 1-year, 3-year and 5-year OS rates were 100%, 83.3%, and 61.7%, respectively. No significant difference was found in the median DFS between patients with Bcl-2 interacting mediator of cell death (BIM) mutant-type and wild-type (NR vs. 41.7 months; p=0.75) and no significant difference was found in the median DFS according to EGFR mutation types (all p>0.05). Conclusions: The phase II ICAPE study demonstrated that 1.5-year adjuvant therapy with icotinib had a favorable survival benefit in patients with stage IIA-IIIA EGFR-mutant non-small-cell lung adenocarcinoma with a long median DFS and high 5-year OS rates which is consistent with other icotinib’s study. Icotinib is suggested to be used as an adjuvant therapy option in IIA-IIIA EGFR-mutant non-small-cell lung adenocarcinoma. Citation Format: Kun Qian, Bin Hu, Ming He, Zi-Tong Wang, Yu Liu, Hua-Gang Liang, Zhi-Yong Su, Yu-Shang Cui, Li-Jun Liu, Yi Zhang. Efficacy of icotinib as adjuvant therapy for patients with stage IIA-IIIA EGFR-mutant non-small-cell lung adenocarcinoma: a multicenter, open-label, single-arm, phase II study (ICAPE) [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 5499.

This thesis is a basic study on Yi Seung-hyu’s literary work ‘Chongeo-ja-gye-mun’(村居自誡文) a text about living in the countryside and being wary of oneself) as a pre-step to understand ‘Jewang ungi’(帝王 韻紀). In order to overcome the limitations of documentary empirical histories and exclusive nationalist histories, which are the ills of current Korean history, I critically reviewed historical materials related to Yi Seung-hyu(1224~1300). I dealt with his collection of literary works, ‘Dong-an-geo-sa-jip’(動安居士集), and his biographical materials in ‘Goryeo History’(高麗史). His collection of literary works consists of five books, four are poetry and one is prose. So far, researchers of Yi Seunghyu have not been able to actively utilize this collection of materials. Therefore, there has not been a study on ‘Chon-geo-ja-gye-mun’. ‘Chon-geo-ja-gye-mun’ was written while Yi Seung-hyu was expelled at the age of 57 and led a secluded life in Samcheok. It is stated in his preface that he records what he should be wary of, but if we analyze the specific contents, it consists of 23 items, and this is a text of a lesson he gave to his children. So it was defined as a family motto(家訓). To confirm the family, the ages of the three sons were estimated. In this text, the family motto, rather than emphasizing the friendship between children, filial piety, loyalty, and nurture, the emphasis was placed on getting along with neighbors in village life, yielding, humility, purity, and studying the mind. In this respect, I understood that it was significantly different from the motto of the Joseon Dynasty. The last paragraph 23 is the conclusion. This emphasizes being humble and patient in everything. In this motto, Buddhist elements were mentioned strongly, even more than Confucian elements. Also, among the materials of Yi Seung-hyu, the date of meeting at Chungju-mok is different between the collection of literature and the epitaph of Wonbu(元傅) (1220-1287). In this paper, through the external and content criticism of the historical material, it is concluded that 1241 is the year. The 13th century, when Yi Seung-hyu lived, was a period of great transformation and the greatest crisis in Goryeo society. The confrontational relationship between Goryeo and Yuan was established by the three vistings of King Wonjong of Goryeo, and the people of Goryeo lived under the dual-state system of Yuan and Goryeo. It was argued that the reality of history can only be grasped by looking at the history of this era, which is called the “Yuan Intervention Period,” from both positive and negative aspects. People’s lives in this era were more stable. Goryeo society is known as a pluralistic society where Confucianism, Buddhism, Taoism, and folk beliefs are freely practiced. However, it was argued that it is impossible to properly understand the society, culture, and customs of Goryeo society without properly recognizing Buddhism in this era. To this end, I argued that the historical reality of Goryeo can be properly grasped only through criticism of historical documents written in an atmosphere that rejects Buddhism. In 1273, Yi Seung-hyu was dispatched as a member of the envoys to attend and celebrate the ceremony in 1273 by Emperor Sejo of the Yuan to honor the empress and the crown prince. It is reported in his literary collection that Yi Seung-hyu edited the poems he wrote during his meandering life as ‘Bin-wang-rok’(賓王錄). When Yi Seung-hyu composed an excellent poem and displayed excellent writing skills, the Yuan leadership was impressed, so the diplomatic success of the Goryeo envoys was achieved in meeting Sejo of Yuan three times. ‘Bin-wangrok’ tells us that the ceremony to celebrate the ordination of the Yuan Dynasty, the Crown Empress and the Crown Prince, was a custom of the Goryeo Dynasty. At this time, Yi Seung-hyu had a relationship with King Chungryeol, the Cro

This paper explores the 18th-century Joseon Confucian scholar Seongho 星湖 Yi Ik’s 李瀷 (1681~1763) theory on philosophical anthropology in the context of Confucianism through his theory of the heart-mind 心論. This study begins by examining which intellectual heritage he innovated, what intellectual resources he used in the process, and how his theories diverged from those of other Joseon Confucian scholars. Through Western learning books, Seongho obtained the rational soul theory and anatomical and physiological knowledge about the brain, based on which he reinterpreted the controversial Neo-Confucian concepts of zhijue 知覺, and the Weifa-Yifa theories 未發已發論. He acknowledged the primacy of the brain, which differs from the general principles of Neo-Confucianism. Seongho did not imbue zhijue itself with moral meaning, but considered the whole process of perception–recognition–judgment as the weifa state. At this point, yifa is determined by whether moral judgments are made. If yifa is the moment of moral judgment, the relationship between weifa and yifa must be regarded as the relationship between the operation of physical perception–cognition and rational judgment–moral practice. In Seongho’s perspective, moral practice is not a process of static cultivation, but the result of active moral determination.

This chapter covers the period from the Song (960–1279) through the Qing (1644–1911) dynasties. The “Neo-Confucian” revival that began during the Song drew much of its inspiration from the Yijing, particularly the Xici (Appended Statements) appendix or “Great Treatise.” The major Song figures discussed are Shao Yong, Cheng Yi, and Zhu Xi. Shao Yong, who exemplified the xiangshu approach, popularized several diagrams depicting different sequences of the trigrams and hexagrams, particularly the “Prior to Heaven” or “Fuxi” sequence and the “After Heaven” or “King Wen” sequence. Cheng Yi wrote an important commentary on the Yi following the yili approach. Zhu Xi synthesized the two approaches and redirected attention back to the original intention of the Yi, which was divination. He further argued that divination was a valuable aid in the process of self-cultivation, the ultimate aim of which was to become a sage. Lai Zhide in the Ming dynasty (1368–1644) is also discussed.

Abstract This chapter studies one aspect of the great Ming dynasty philosopher Wang Yangming’s (王陽明 1472–1529) celebrated doctrine of the unity of knowledge and action (zhi xing he yi 知行合一). Wang states that his doctrine does not apply to all knowledge, but only to an elevated form of knowledge, which he sometimes calls “genuine knowledge” (zhen zhi 真知). But what is “genuine knowledge”? I develop and compare four different interpretations of this notion: the perceptual, practical, normative, and introspective models. The main aim of the chapter is to develop these models in more detail than has been done before. But at the end of the chapter I argue that the introspective model is to be preferred over the alternatives.