Medical missionaries made a breakthrough in Korean history in healing and caring for many Hansen and tuberculosis patients. There was a missionary who had no less good influence than medical missionaries at this time. The person is missionary Sarah Barry, who inspired and developed one of the most influential student movements in South Korea. The aim of the present study is to examine life of Sarah Barry and her ministry, focusing upon her positive influences on Korean intellectuals. The relevance of (...) the study is conditioned by the fact that there is no professional academic research on her ministry except for one short paper, which discusses the importance of her role in formulating campus evangelism. In order to achieve the aim of the study, the method of analysis and synthesis of biographical and historical data was used. As a result of the study, Sarah Barry’s biography was researched and systematized. It gave ground to a conclusion that her role in South Korea’s gradual resurgence after the Civil War was seminal. (shrink)

ZusammenfassungIn dieser Studie wird der Beitrag der Theologie zum Zeitproblem anhand repräsentativer moderner Entwürfe vorgestellt, besonders im Gespräch mit der Philosophie von E. Levinas. Im Wesentlichen geht es um die Frage: Welches Gewicht hat das Verständnis der Zeit für die theologische Interpretation der Welt? Damit ist die Konzentration auf das zentrale Thema des 20. Jahrhunderts, die Eschatologie, vorgezeichnet. In ihrem Außenaspekt werden Chancen und Grenzen der Rezeption des europäischen Zeitdenkens im Kontext ostasiatischer Religionen ausgelotet. Der hermeneutische Reiz der Untersuchung liegt (...) nicht zuletzt darin, dass sie ihr Aufbauprinzip aus der Zeiterfahrung koreanischer Traditionen entwickelt.SummaryThe theological contribution of the problem of time is introduced in dialogue with the philosophy of E. Lévinas. What is the contribution of understanding time for the theological interpretation of the world? It has reintroduced eschatology to the center of theological discussions in the 20th century. It also moves Koreans to reexamine the scope and the limit of the European thought of time in the context of Far-Eastern religious background. Though Lévinas' understanding of time as the possibility of responsible relationship with others in ethical aspects is compatible with Far-Easterners' understanding of time, there are many contrasting aspects of the experience of time, especially in Shamanism, Buddhism, and Confucianism. (shrink)

Long noncoding RNAs have been described in cell lines and various whole tissues, but lncRNA analysis of development in vivo is limited. Here, we comprehensively analyze lncRNA expression for the adult mouse subventricular zone neural stem cell lineage. We utilize complementary genome-wide techniques including RNA-seq, RNA CaptureSeq, and ChIP-seq to associate specific lncRNAs with neural cell types, developmental processes, and human disease states. By integrating data from chromatin state maps, custom microarrays, and FACS purification of the subventricular zone lineage, we (...) stringently identify lncRNAs with potential roles in adult neurogenesis. shRNA-mediated knockdown of two such lncRNAs, Six3os and Dlx1as, indicate roles for lncRNAs in the glial-neuronal lineage specification of multipotent adult stem cells. Our data and workflow thus provide a uniquely coherent in vivo lncRNA analysis and form the foundation of a user-friendly online resource for the study of lncRNAs in development and disease. © 2013 Elsevier Inc. (shrink)

Modern schooling in Korea, which was officially established by law in 1949, is well known for its function as an engine of economic success in modern Korea. Although this fact seems to be world-wid...

教育とは「文化的記憶」との接触により生じる学びを意図的に促す試みでもある。教育哲学や文学から記憶/想起について様々に論じる。 記憶(憶えとどめておく能力とそのための仕組み)と想起(特定の内容を再び呼び起こす動的な過程)は、教育および人間形成とどうかかわるのか。この問いに対し、教育哲学を足場として多様な視角から検討する。人間形 成に関する学問と記憶の関係、書くことや記憶継承をめぐる問題について論じつつ、〈記憶の教育学〉モデルを構想する。.

3. Han-Chung kŭnse chŏngch'i sasangsa pigyo.

Might traditional Chinese thought regarding creativity not just influence, but also enrich, contemporary European thought about the same? Moreover, is it possible that traditional Chinese thought regarding creativity might enrich contemporary thought both in a more broad, holistic sense, and more specifically regarding the nature and role of creativity as it pertains to scientific inquiry? In this paper, I elucidate why the answer to these questions is: yes. I explain in detail a classical Chinese conception of creativity rooted in Zhuangist (...) philosophy and which centrally involves spontaneity engendered by embracing yóu遊, or “wandering”, rather than novelty or originality. I then illustrate how this conception of creativity can be used to enrich contemporary thought regarding the nature and role of creativity both in general and as it pertains to scientific inquiry in particular, as well as how to engender creativity, by arguing that it might allow us to: i) more easily remove what is frequently an obstacle to creativity, and; ii) better understand creative agents as being more intimately connected with, and as processes within and products of, their environments. Finally, I conclude by briefly remarking on how exploring various cultural perspectives on creativity promises to help us to better comprehend and promote creativity, by encouraging us to become more creative about creativity itself. (shrink)

Democratic deliberation has an inherent tension between self-government and good government. It grants democratic politics a legitimacy which depends on its responsiveness to the collective opinion of the members of a political community, while it also seeks good decisions, the justification of which adheres to an ideal of right action beyond the opinion of the majority. In this regard, Philip Pettit proposes liberty as non-domination as a regulative ideal that guides democratic deliberation for self-government without jettisoning the ideal of good (...) government. His republican theory of democratic deliberation is worthy of our consideration in the sense that without endorsing either any pre-existing commonality in a society or a set of inalienable individual rights, it successfully justifies the imposition of external premises in democratic deliberation. However, his theory of democratic deliberation still falls prey to charges of having an anti-self-government tendency, particularly when civil contention between individuals or groups is driven by contrasting views of liberty as non-domination. Based on this observation, in this paper, supplementing his consequentialism with the Daoist practices of becoming ‘nothingness’, I will suggest the ethics of ‘difference’ as an additional regulative principle that helps better steer democratic deliberation toward the premise of liberty as non-domination. (shrink)

Contemporary East Asian societies are still struggling with complex legacies of colonialism, war and domination. Years of Japanese imperial occupation followed by the Cold War have entrenched competing historical understandings of responsibility for past crimes in Korea, China, Japan and elsewhere in the region. In this context, even the impressive economic and cultural networks that have developed over the past sixty years have failed to secure peaceful coexistence and overcome lingering attitudes of distrust and misunderstanding in the region. -/- This (...) book examines the challenges of historical reconciliation in East Asia, and, in doing so, calls for a reimagining of how we understand both historical identity and responsibility. It suggests that by adopting a ‘forward-looking’ approach that eschews obsession with the past, in favour of a reflective and deliberative engagement with history, real progress can be made towards peaceful coexistence in East Asia. With chapters that focus on select experiences from East Asia, while simultaneously situating them within a wider comparative perspective, the contributors to this volume focus on the close relationship between reconciliation and ‘inherited responsibility’ and reveal the contested nature of both concepts. Finally, this volume suggests that historical reconciliation is essential for strengthening mutual trust between the states and people of East Asia, and suggests ways in which such divisive legacies of conflict can be overcome. -/- Providing both an overview of the theoretical arguments surrounding reconciliation and inherited responsibility, alongside examples of these concepts from across East Asia, this book will be valuable to students and scholars interested in Asian politics, Asian history and international relations more broadly. (shrink)

Being concerned with conflict and its role both in providing democratic regimes with salutary forms of innovation and in enhancing the capacity of societies for self-government, this dissertation examines Machiavelli's thought on "revolution" in the Discourses. This dissertation develops three arguments: that Machiavelli's notion of conflict includes not only conflict between socioeconomic groups but conflict between political leaders; that Machiavelli's version of the mixed republic reflects not merely the channeling of contending social forces but the institutionalization of change so that (...) the quintessential virtu of a well-ordered republic is its ability to recruit responsible leaders whose individual ambition for public recognition is directed to the common good of the political community; and that although Machiavelli was aware of the power of public imagination in creating a change of regime, his vision of redemption in the Discourses remains far from a populist mode of revolution that can be identified with the emergence of one revolutionary class through indoctrination. ;Each argument appears as a heterogeneous body of thought. But this dissertation argues that there is common ground in terms of temporizing with or delaying a radical change through class upheaval. We may learn from Machiavelli's antityrannical and republican thought on revolution that the wisest policy for treating revolution is not simply avoiding impending dangers by extraordinary measures in a dire emergency but also making use of the spirit of new political actors by election, accusation, and rivalry between political leaders in normal times. And, if Machiavelli's redemptive politics is analyzed in an arena free from the simple antinomies of liberalism versus republicanism, what Machiavelli's thought on revolution in the Discourses may have to offer us is that a broad notion of revolution---one that includes the nature of hostility among human beings, the cycle of regimes, and the creation of a new political order---helps us react better to conflict and deal with its political consequences in multiple forms straightforwardly; and political solutions of social and economic questions, such as the mixed republic and the role of prudent leaders in its actualization, should be emphasized. (shrink)

Stakeholder theory contends that organizations owe an obligation to other stakeholder groups that extends beyond shareholders. This study uses stakeholder theory to examine which groups public relations practitioners and journalists attend to as well as which attributes—legitimacy, power, and urgency—they highlight. Content analysis of press releases and news stories found that the stakeholder most frequently mentioned in both press releases and newspapers was the shareholder group. Both press releases and news stories focused more on legitimacy than power or urgency for (...) all stakeholders except government. The findings support criticisms that, in general, business news and corporate communications concentrate on the interests of shareholders. The ethical implications from the perspective of stakeholder theory are discussed. (shrink)

Kichul Kim, né en 1969 à Séoul, a ceci de remarquable qu’il prétend — et réussit — à sculpter le son. En effet, il a une formation de sculpteur. Mais il se fascine très tôt pour le son, pour des raisons spirituelles. L’énigme du bodhisattva Gwan-eum qui, selon l’étymologie de son nom, « voit ou fait voir les sons », l’intrigue. Une intuition lui révèle — pense-t-il — de quoi il s’agit. Il va s’efforcer de le faire voir à son (...) tour. Le son fait voir, visualiser, évoquer, et on peut donc, en ce sens, voir le son. Ses installations sonores sont en général réalisées dans des formes minimales et simplifiées. Ces formes pures ne correspondent qu’au son qu’il veut diffuser. C’est le son qu’émettent des haut-parleurs, un son qu’il a enregistré et qui parle. En effet, le son, tout invisible et intangible qu’il est, par l’espace qu’il recrée et modèle, est tridimensionnel, et sculptable. Le spectateur ne peut certes pas voir ce travail sonore par ses yeux de chair, pas plus qu’il ne peut le toucher de sa main, mais son œil de l’imagination, son imagination visuelle, le construit, et en ce sens il le perçoit bien : à partir du son se crée une image, une image dont l’intensité frôle l’illusion. On a là un véritable environnement créé par le son. Inspiré par l’Extrême-Orient ancien, son art et sa pensée, Kichul Kim puise dans ses sites historiques, religieux souvent, et dans la nature, son inspiration et ses enregistrements. L’environnement particulier d’origine est rendu présent par son son, si puissamment que l’auditeur devient spectateur, recréant activement la scène originelle : spect-acteur. Plongé si profondément en lui-même, il est graduellement conduit aux portes d’une sorte de méditation, ici et ailleurs à la fois, comme hors du temps. Kichul Kim, born in 1969 in Seoul, is remarkable in that he claims—and succeeds—to carve the sound. He trained as a sculptor but was fascinated very early with the sound, for spiritual reasons. The enigma of the Bodhisattva Gwan-eum which, according to the etymology of its name, “sees or makes one see sounds”, intrigued him. He understood intuititvely what it means and tried to examplify it himself. The sound makes you see, visualize, evoke, and you can, in this sense, see the sound. His sound installations are generally performed in minimal and simplified forms. These pure forms correspond only to the sound he wants to produce. This is the sound emitted through loudspeakers, a sound that he recorded and that speaks. Indeed, the sound, as invisible and intangible as it is, thanks to the space it recreates and models, becomes three-dimensional, and “sculptable”. The spectator certainly cannot see this sonic work through his/her eyes of flesh, any more than he/she can touch it with his/her hand. But his/her eye of the imagination, the visual imagination, builds it, and in this sense he/she perceives it well: from the sound is created an image whose intensity borders on illusion. This is a real environment created by sound. Inspired by the ancient Far East, its art and thought, Kichul Kim draws from historical sites, often religious, and from nature, for his inspiration, and recordings. The particular environment of which the sounds originates is made present by the sound, so powerfully that the listener becomes a spectator, actively recreating the original scene: spect-actor. So deeply immersed in himself, he is gradually led to the gates of a kind of meditation, here and elsewhere at once, as if out of time. (shrink)

Chaotic dynamics can be related to analog computation. A possibility of electronically implementing the chaos -driven contracting system in the target article is explored with an analog electronic circuit with inevitable noise from the viewpoint of analog computation with chaotic neurons.

In inquiring into the nature of deconstruction in Derrida we see that it hides an opposite aspect of onto‐generative emergence as stated in the wording of the Yijing. What is hidden is the movement of difference‐making and generalizing repetition by way of certain presupposed reality. In examining Derrida's notion “différance” , his contrast between an ontology of presence and a philosophy of absence, in explaining the origin of meaning à la de Saussure, has transformed into the polaristic structure of all (...) differences, whether it be in language or in things. The Saussurian distinction between the signifier and the signified no doubt reflects this polarity but not reveals an underlying transcendent‐immanent principle called “différance,” or, the dao 道 in Chinese philosophy. This “difference” in language leads to ramification of meanings which could be self‐deconstructive such as the extended use of the word “spirit” demonstrates. (shrink)

This writing addresses a direct response to as well as shares a careful reflection with Ed Casey and Bob Neville, two of my longtime good friends, whom I invited to a panel I organized for Plenary Section 1, 11th East-West Philosophers’ Conference entitled “Place”, East-West Center, Honolulu, Hawai’i, May 25, 2017. It starts with the question of understanding the meaning of place for humanity and human development. To understand place as the birthplace of life and humanity is essential to understanding (...) what a place is, because a place has to link to other places and to the whole of space as a totality of places. Places are developed historically and transferred to us with their values just like our own life comes to us in the development of our histories and cultures. This leads to the idea of a place as not separable from time. I have only addressed time to some extent in this paper, but I have introduced time as an essential part of our defining characterization of humanity and its resources. This then leads to our deep understanding of humanity as the creative product of time and space, which is derived from a common life origin: creativity. Throughout, I have also elaborated my thinking on the complex issue of “deep roots” and “shallow roots” of Confucianism, in light of inspirations from Bob Neville, who has raised important questions. (shrink)

Every student of Plato will be inclined to admit that, among his dialogues, the Parmenides is one of the hardest to understand. The attempt to elucidate it has continued since ancient times, but even to-day we still lack a definitive interpretation. The first part of the dialogue is relatively simple; it is with the second that the great difficulty begins. Two questions are raised: firstly, how this part is to be understood, and, secondly, how it is related to the first (...) part. (shrink)

In this paper, I discuss Moist, Confucianist, Daoist, and Buddhist views on violence, arguing that this provides a whole spectrum of ways of dealing with violence that should not to be regarded as being mutually exclusive. In fact, I argue that it is actually beneficial to combine these positions for dealing with specific cases of violence, and for preventing violence from ever occurring.