덜그럭 덜그럭 소란한 우리네 마음 살림살이를 깨끗하게 청소해주는 산중 큰스님을 만나다 “쩔쩔 맬 것 없이, 집착할 것도 없이, 한세상 훨훨 살아라!” ‘집안 살림’이 아무리 풍족해도 ‘마음 살림’ 부족하면 다 헛인생이다. 진짜 잘사는 사람은 쩔쩔 맬 일도 없이, 집착할 것도 없이 트인 마음으로 훨훨 살아가는 사람이 아닐까? 그런 길로 안내하는 스물일곱 산중 선승들을 만났다.“우리는 누구인가”, “어떻게 살아야 하는가”, “마음과 몸이 힘들고 어려울 때는 어떻게 해야 할까”. 저자는 오래전부터 팍팍한 세상에 필요한 ‘마음 살림살이’를 탁발하러 선승들을 찾아다녔다. 때로는 시대와 역사와 사회에 대한 촌철의 (...) 말씀을 청했고, 때로는 노스님의 살아온 이야기를 듣고 일상을 엿보기도 했다. 모든 스님들이 무더운 여름날 한줄기 시원한 소나기였다. 이 책에는 ‘염화실의 향기’라는 이름으로 경향신문에 연재한 글을 보완해 다시 쓴 것과 이후 만난 큰스님까지 모두 스물일곱 분의 이야기를 담았다. 그사이 이 세상을 떠나가신 큰스님들은 2부에 따로 모셨다. 스님들 몸은 산중에 있어서도 그 말씀은 속세를 떠나지 않았다. 어지럽고 어려운 이 세상을 향한 한 말씀 한 말씀은 송곳처럼 정곡을 찌르며 우리네 눈과 귀, 마음을 환하게 밝혀준다. 깨끗하게 비질 된 큰스님들의 ‘마음 마당’을 거닐다보면, 누구나 잃었던 마음의 본래 밝음을 되찾고, 저마다 ‘마음을 살리는 화두’ 하나씩 가슴에 품게 된다. (shrink)

From the author: The task undertaken in this Dissertation is an analysis of Hegel’s philosophy of religion, culminating in a systematic investigation of his concept of ‘God’. This analysis seeks to emphasize that Hegel’s philosophy has a thorough religious dimension: for him, thought is not philosophical if it is not also religious; both religion and philosophy have a common object and share the same content, and both are concerned with the truth of the inherent unity of all things, even though (...) religion perceives it with a lesser clarity. This inherent unity is fundamental to Hegel’s concept of God as ‘absolute Spirit’; and, by engaging in a systematic investigation of this concept, the Dissertation endeavours to make a contribution to the debate regarding the compatibility of Hegel’s concept of ‘God’ with Christian theology. This final section of the Dissertation proceeds by investigating theism, atheism, pantheism and panentheism as possible descriptive titles for Hegel’s concept. In arguing that Hegel’s position is incompatible with all except the last, namely, panentheism, and in rejecting the view that Hegel has developed a doctrine so different that all religious content has been lost, the Dissertation highlights some important considerations for contemporary theistic theology. (shrink)

Promoting civic engagement could be a way of strengthening the social solidarity of China's urban population. The drastic socio-economic changes resulting from recent economic reform are likely to have a deleterious effect on social solidarity. Based on a survey conducted in 2010 in the Southern China city of Xiamen, this paper examines a specific form of civic engagement – citizen cooperation – to resolve community problems, and assesses its relationship with social capital. The study reveals that discrepancies in the level (...) of civic engagement exist among urban residents and that inequality of social capital plays a significant role in these discrepancies. The findings suggest that such gaps could be addressed by increasing social capital, especially by expanding residents' personal community networks. (shrink)

It is a mystery how we just know to be in any context of our lives. It happens without our thinking. By this same token we never have to work out how to speak an English sentence that we utter. We just know to talk and do. This paper is an exploration of this mystery.

This volume consists of autobiographical by the following scholars, together with pictures and autographs: Raven I. McDavid, Jr., Henry M. Hoenigswald, John B. Carroll, William G. Moulton, Archibald A. Hill, Yakov Malkiel, Charles F. Hockett, Harold B. Allen, William Bright, Einar Haugen, George S. Lane, Frederic G. Cassidy, James B. McMillan, Winfred P. Lehmann, Fred W. Householder, and Dell Hymes. A master list of references, and an index of persons conclude the volume.

1. Yugyo chŏnt'ong kwa taedong inyŏm -- 2. Yugyo chŏnt'ong, Han'guk minjujuŭi, taedong minjujuŭi -- 3. Taedong minjujuŭi wa pip'an iron ŭi pangbŏp -- 4. Munmyŏng chŏnhwan ŭi sidae wa saengt'ae, taedong minjujuŭi ŭi kanŭngsŏng.

Hand function improvement in stroke survivors in the chronic stage usually plateaus by 6 months. Brain-computer interface (BCI)-guided robot-assisted training has been shown to be effective for facilitating upper-limb motor function recovery in chronic stroke. However, the underlying neuroplasticity change is not well understood. This study aimed to investigate the whole-brain neuroplasticity changes after 20-session BCI-guided robot hand training, and whether the changes could be maintained at the 6-month follow-up. Therefore, the clinical improvement and the neurological changes before, immediately after, (...) and 6 months after training were explored in 14 chronic stroke subjects. The upper-limb motor function was assessed by Action Research Arm Test (ARAT) and Fugl-Meyer Assessment for Upper-Limb (FMA), and the neurological changes were assessed using resting-state functional magnetic resonance imaging. Repeated-measure ANOVAs indicated that long-term motor improvement was found by both FMA (F[2,26]= 6.367,p= 0.006) and ARAT (F[2,26]= 7.230,p= 0.003). Seed-based functional connectivity analysis exhibited that significantly modulated FC was observed between ipsilesional motor regions (primary motor cortex and supplementary motor area) and contralesional areas (supplementary motor area, premotor cortex, and superior parietal lobule), and the effects were sustained after 6 months. The fALFF analysis showed that local neuronal activities significantly increased in central, frontal and parietal regions, and the effects were also sustained after 6 months. Consistent results in FC and fALFF analyses demonstrated the increase of neural activities in sensorimotor and fronto-parietal regions, which were highly involved in the BCI-guided training.Clinical Trial Registration:This study has been registered atClinicalTrials.govwith clinical trial registration number NCT02323061. (shrink)

ABSTRACT In the ‘Cook Ding cutting up an ox’ parable, Zhuangzi advanced a doctrine on craft and its relationship with Dao. With reference to Merleau-Ponty’s philosophy in conjunction with an analysis of Zhuangzi’s epistemological position, we argue that Zhuangzi understood craft as involving the supersession of the cognitive. In craft, the relationship between human and world is non-cognitive and ‘pre-objective’, the living of this kind of relationship gives rise to a non-cognitive ‘practical sense’ which enables the craftsman’s movements to spontaneously (...) constitute wuwei. Zhuangzi’s ideal is that this kind of relationship is generalized to life as a whole, thereby enabling human actions to spontaneously constitute wuwei generally. This is why he stipulated ‘doing away with knowing’ as a self-cultivation technique required for attaining Dao. Thus, craft constitutes an embodiment of Dao in the double-sense of wuwei and the non-cognitive and ‘pre-objective’ relationship between human and world which enables wuwei. (shrink)

Despite the pervasive use of ethics training by companies, research in management accounting has not considered the effectiveness of such training in curtailing managers’ misreporting. This study examines the effect of ethics training on misreporting as a reminder to raise the awareness of employees’ ethical commitment. Furthermore, this study investigates the extent to which reciprocity in the workplace affects managers’ misreporting. The results from an experiment involving 124 managers show that in the absence of an ethical commitment reminder, managers are (...) more likely to engage in misreporting than when an ethical commitment reminder is present. The results suggest that ethical commitment reminder interacts with reciprocity in the workplace, affecting managers’ misreporting. Specifically, the results reveal that managers are more likely to engage in misreporting under the reciprocity in the workplace condition when the ethical commitment reminder is absent. The theoretical and practical implications of these findings are discussed. (shrink)

This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of ‘lenses’ and ‘tensions’ to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the ‘mess’ of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of 'lenses' and 'tensions' to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the 'mess' of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

As one of the most compelling technologies for imaging the brain, functional MRI (fMRI) produces measurements and persuasive pictures of research subjects making cognitive judgments and even reasoning through difficult moral decisions. Even after centuries of studying the link between brain and behavior, this capability presents a number of novel significant questions. For example, what are the implications of biologizing human experience? How might neuroimaging disrupt the mysteries of human nature, spirituality, and personal identity? Rather than waiting for an ethical (...) agenda to emerge from some unpredictable combination of the concerns of ethicists and researchers, the attention of journalists, or after controversy is sparked by research that cannot be retracted, we queried key figures in bioethics and the humanities, neuroscience, media, industry, and patient advocacy in focus groups and interviews. We identified specific ethical, legal and social issues (ELSI) that highlight researcher obligations and the nonclinical impact of the technology at this new frontier. (shrink)