옛 거상들을 통해 한국인의 상술을 분석하고, 자본금 마련, 소자본 상술 등 실제 상술 운영예를 수록했다.

On the fundamentals of Buddhist doctrines; including explation of the karmic law of cause and effect with stories.

東アジアの近代知識人たちは、西洋思想史の不滅の古典であるカント哲学をどのように受容し、解釈し、批判してきたか。植民地統治と戦争・革命の歴史のなかで、日本・韓国・中国・台湾の思想界がカントを翻訳紹介して いった歴史的文脈とその政治的意味、さらには相互的な影響関係を、各国の第一線の研究者たちが跡づける国際共同研究の成果。.

1. Bendō. Benmei. Ken'en zuihitsu. Ken'en jūppitsu. --2. Rongo chō. Daigaku kai. Chūyō kai. Mōshi shiki. --3. Toku Junshi. Toku Kanpishi. Toku Ryoshi shunjū. Shōshogaku. Kōkyō shiki. Keikoshi yōran. Rongo bensho. --4. Ogyū Sorai shū. Ogyū Sorai shū shūi. --5. Yakubun sentei. Kun'yaku jimō. Zekkukai. Zekkukai shūi. Kobunku, bunhen. Shibun kokujitoku. Narubeshi. Furyū shishaki. --6. Seidan. Taiheisaku. Tōmonsho. Kenroku. Kenroku gaisho. --7. Minritsu kokujikai. Gakuritsukō. Gakuseihen. Kotogaku daii shō. Yūran fu. Bakushūdo kō. Doryō kō. Somonhyō. Sosho kokujikai. --8. Sonshi kokuji (...) kai. Goshi kokujikai. Jimoku kōtatsu shomoku. Gakuryō ryōken. Ken'enroku kō. Shinruigaki Yuishogaki. Senzogaki oyobi Yuishogaki. Ogyū sensei nenpu saikun bohyō kaminushi. Ogyū sensei bokutsu oyobi shi. Ken'en zatsuwa. Kokuji shotoku. Waka. Hisseki. Inpu. Shōzō. Nenpu. Sono hoka. (shrink)

Wae min ŭi ch'ŏrhak in'ga? -- 1. Chŏnt'ongjŏk paegyŏng ŭrosŏ wŏnhyŏng sasang kwa minjok chonggyo -- 2. Tonghak kwa chuch'e ŭisik -- 3. Taejonggyo wa minjok chŏngch'esŏng -- 4. Chŭngsan'gyo ŭi sangsaeng kwa p'yŏnghwa -- 5. Wŏn Pulgyo wa sahoe kongdongch'e -- Uri ch'ŏrhak ŭrosŏ min ŭi ch'ŏrhak.

Kwŏnil chʻŏn. Kibon wŏlli pʻyŏn -- kwŏni chi. Chŭksa ihwa pʻyŏn -- kwŏnsam in. Pulcha haengdŭng pʻyŏn.

中国の明・清両朝皇帝が頒布した〈明清聖諭〉を対象に、近世日本の民衆教化を論じる。.

According to Mednick’s (1962) theory of individual differences in creativity, creative individuals appear to have a richer and more flexible associative network than less creative individuals. Thus, creative individuals are characterized by “flat” (broader associations) instead of “steep” (few, common associations) associational hierarchies. To study these differences, we implement a novel computational approach to the study of semantic networks, through the analysis of free associations. The core notion of our method is that concepts in the network are related to each (...) other by their association correlations - overlap of similar associative responses (“association clouds”). We began by collecting a large sample of participants who underwent several creativity measurements and used a decision tree approach to divide the sample into low and high creative groups. Next, each group underwent a free association generation paradigm which allowed us to construct and analyze the semantic networks of both groups. Comparison of the semantic memory networks of persons with low creative ability and persons with high creative ability revealed differences between the two networks. The semantic memory network of persons with low creative ability seems to be more rigid, compared to the network of persons with high creative ability, in the sense that it is more spread out and breaks apart into more sub-parts. We discuss how our findings are in accord and extend Mednick’s (1962) theory and the feasibility of using network science paradigms to investigate high level cognition. (shrink)

Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...) private academies and public schools and became the basis of the state's prestigious civil service examinations. Nor was Chu's influence limited to China. In Korea and Japan as well, his teachings defined the terms of scholarly debate and served as the foundation for state ideology. Chu Hsi was convinced that through education anyone could learn to be fully moral and thus travel the road to sagehood. Throughout his life, he struggled with the philosophical questions underlying education: What should people learn? How should they go about learning? What enables them to learn? What are the aims and the effects of learning? Part One of _Learning to Be a Sage_ examines Chu Hsi's views on learning and how he arrived at them. Part Two presents a translation of the chapters devoted to learning in the _Conversations of Master Chu_. (shrink)