Democracy may contribute to friendly attitudes and positive attitudes toward outgroups (i.e., outgroup tolerance) because members of democratic societies learn to exercise their rights (i.e., cast a vote) and, in the process, listen to different opinions. Study 1 was a survey study with representative samples from 33 countries (N = 45, 070, 53.6% female) and it showed a positive association between the levels of democracy and outgroup tolerance after controlling for gender, age and the rate of immigrants influx from 2010 (...) to 2013. Study 1 demonstrated that members in countries with higher political participation and civil liberty showed greater tolerance toward immigrants. In Study 2, we conducted an experimental study in Taiwan (N = 93, 67.7% female) to further examine two potential mediators (opinion sharing and voting) of the effect of democratic system on tolerance toward outgroups (i.e., attitudes toward mental patients) after controlling for gender and age. We found that when individuals were allowed to share opinions and vote, they had the highest positive other-oriented emotions toward mental patients, which in turn led to greater tolerance toward outgroups compared to those who were not allowed to share opinions or vote. In general, these results demonstrated that the democratic system plays a critical role in increasing outgroup tolerance. Limitations of the two studies and implications regarding opinion sharing, voting, democratic systems, and effects on outgroup tolerance are discussed. (shrink)

The I Ching, probably the oldest book in existence, provides a system of knowledge that makes it possible to analyze the patterns of changes in life governed by the Immutable Law of Change. Whether we use the I Ching for divination or to study the principles involved with it, if we allow ourselves to be governed by its teachings, we shall enrich the content of our lives, free ourselves from anxiety, and become harmless or even intelligently helpful to (...) others and pleasant companions to ourselves. This translation of the I Ching has been especially prepared for practical use in divination. It is easier to use than any previous version, and the language is closer to that of the Chinese original. (shrink)

The "I Ching" had an important influence on Tokugawa Shinto. First, it played a crucial role in the discussion of Confucian-Shinto relations; many Tokugawa Confucians and Shintoists used it to uphold the doctrine of the unity of Confucianism and Shinto, and Shintoists and scholars of National Learning (kokugaku) used it for its metaphysical and divinational value. Second, scholars of National Learning transformed it from a Confucian classic into a Shinto text, claiming that it was the handiwork of a Japanese (...) deity. (shrink)

Understanding the meaning of a sentence is crucial for Buddhists because they put so much emphasis on understanding the verbal expressions of the Buddha. But this can be problematic under their metaphysical framework of momentariness, and their epistemological framework of multiple consciousnesses. This paper starts by reviewing the theory of five states of mind in the Yogācārabhūmi, and then investigates debates among medieval East Asian Yogācāra thinkers about how various consciousnesses work together to understand the meaning of a sentence. The (...) major differences between the various explanations proffered lie in the minimum number of types of consciousnesses involved, and the minimum linguistic marks cognized, in order for one to understand a sentence consisting of four Chinese characters. I show that in these disputes, two points are key: First, the role played by the mental consciousness that arises simultaneously with a sensory consciousness: that is to say, whether a sensory consciousness should still be regarded as essential for understanding, if the simultaneous mental consciousness also cognizes the same mark. Second, whether the syntactic structure of a sentence is taken into consideration: that is to say, whether there is a separate determination of understanding regarding each character, or there is no determination until one has heard two or more characters and takes them as a syntactically meaningful unit. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

This dissertation argues that the Yogâcāra Buddhism transmitted by the Indian translator Paramârtha (Ch. Zhendi 真諦) underwent a significant transformation due to the influence of his later Chinese interpreters, a phenomenon to which previous scholars failed to paid enough attention. I begin with showing two contrary interpretations of Paramârtha’s notion of jiexing 解性. The traditional interpretation glosses jiexing in terms of “original awakening” (benjue 本覺) in the Awakening of Faith and hence betrays its strong tie to that text. In contrast, (...) a contrary interpretation of jiexing is preserved in a Dunhuang fragment Taishō No. 2805 (henceforth abbreviated as T2805). The crucial part of this dissertation consists in demonstrating that T2805 and the Awakening of Faith represent two competing lineages of the interpreters of Paramârtha. The first clue is that modern scholars have voiced objection to the traditional attribution of the Awakening of Faith to Paramârtha. In addition, I discovered that striking similarities exist between T2805 and Paramârtha’s corpus with respect to terminology, style of phrasing, and doctrine. I further draw attention to the historical testimonies about two different doctrinal views held by Paramârtha’s interpreters. Therefore, I argue that there were two lineages in the name of Paramârtha’s disciples around 590 CE: the indirect lineage interpreted Paramârtha through the lens of the Awakening of Faith; and the direct lineage—represented by T2805—preserved Paramârtha’s original teachings but died out prematurely. Later Chinese Buddhist tradition mistakenly regards the indirect lineage as Paramârtha’s true heir and attributes the Awakening of Faith to Paramârtha. This implies that Paramârtha may have agreed with Xuanzang 玄奘 (600-664) much more than scholars used to assume. For example, Xuanzang’s characterization of the notion of “aboriginal uncontaminated seeds” looks very similar to how Paramârtha depicts jiexing. It also implies that we should distinguish the strong sense of the notion of “tathāgatagarbha” in the Awakening of Faith from its weak sense. The fact that even Vasubandhu endorses the weak sense of “tathāgatagarbha” strongly challenges the received wisdom that Yogâcāra and Tathāgatagarbha were two distinct and antagonistic trends of thought in India. (shrink)

‘四象醫學’으로 象徵되는 동무 이제마(1837~1900)의 四象說은 이제 학적체계를 구축한 하나의 학문으로서 정립되어, 그 학문적 위상은 매우 높다고 할 수 있다. 하지만 그의 사상설에는 기초적인 이론적 토대에 관한 논의에 있어서조차 아직 해결하지 못한 뜨거운 쟁점 또한 존재한다.BR 크게 보면 두 가지 정도인데, 그중 하나가 ‘사상의학은 한의학의 기초 이론인 오행론을 수용하는가?’의 與否문제이며, 또 다른 하나는 “동무 자신의 醫論에 (본래 ‘四象’이라는 용어의 출처인) 『주역』의 ‘易理’를 적용했을까?”라는 문제이다.BR 이에 대한 견해는 현재 학자에 따라 긍정 혹은 부정으로 크게 갈린다. 동무의 주요 저작으로는 철학서인 『格致藁』(1880~1893)와 의학적 내용을 (...) 담고 있는 『東醫壽世保元』(1894)이 있고, 이외에도 易理로 『東醫壽世保元』을 풀이한 『東武遺稿』(시기 미상), 五行에 관한 서술이 들어 있는 『東醫壽世保元草本卷』(1882~1883?) 등이 있으나, 후자의 문헌들은 典據로서의 신뢰를 얻지 못하고 있다. ‘四象’의 주역설을 옹호하는 이들은 주로 『東武遺稿』를 전거로 제시하지만, 반론을 제기하는 이들은 필사본 초고 형태로 발견된 이미상의 문집이 동무의 직접적인 저작물이 아닐 수 있다는 의구심을 품는다.BR 본고에서는 『東醫壽世保元』을 역리로 해석한 斗庵韓東錫(1911~1968)의 『東醫壽世保元註釋』(1967)을 통해 『東醫壽世保元』 ｢性命論｣서두에 나오는 개념들의 敍述方式을 분석하였다. 이 서술 방식을 相異한 방식으로 서술한 다른 문장들과 비교해 보면, ‘四象’의 導出이 易理에 근거하고 있음을 추론해 보는 것이 가능하다. 즉 『동의수세보원』 ｢性命論｣과 『東武遺稿』에 나타난 四象에 관한 서술 순서[방식]는 易理[天機]의 관점과 인간주체적[四象人] 관점을 병행했을 때라야 비로소 이해 가능하다. 다시 말해 본고에서는 ‘四象’의 도출 과정에 관한 중요한 단서를 동무가 직접 저술한 문헌들을 통해 얻고자 하였다. (shrink)

This paper begins with a contrast between two different views about whether the five sensory consciousnesses are accompanied by vikalpa. For the Abhidharmakośa, the five sensory consciousnesses are accompanied by the svabhāva-vikalpa whose nature is vitarka; but for Yogācāra, the five sensory consciousnesses are without that particular kind of svabhāva-vikalpa because vitarka is regarded as belonging merely to the mental consciousness. My hypothesis for explaining such difference is that Yogācāra assigns that particular kind of svabhāva-vikalpa to mental consciousness rather than (...) to the five sensory consciousnesses. I then look for possible functions of vitarka-vicāra that could map to svabhāva-vikalpa: (a) conceptual vitarka-vicāra in an unconcentrated state; (b) conceptual vitarka-vicāra in a concentrated state; (c) nonconceptual vitarka-vicāra in an unconcentrated state; (d) non-conceptual vitarka-vicāra in a concentrated state. I argue that the svabhāva-vikalpa in the Abhidharmakośa should map to (c) and (d), which in Yogācāra maps to mental perception (mānasapratyakṣa) stipulated by Dignāga. This refers to the discernment of the shape of a cognitive object in the foreground against the background. I end this paper with some general observations about why Yogācāra maps the svabhāvavikapla to the mental consciousness, and about the different senses covered by the Buddhist notion of vikalpa, which is broader than the sense of "conceptualization" as we now understand it. (shrink)

In The Thread of Life, Richard Wollheim argues that a person's sense of value is grounded in the power of love to generate certain favourable perceptions of an object. Following from his view is a psychoanalytic conception of valuing as constituted by the imaginative force of phantasy, rather than rational deliberation. In this paper, I shall defend this conception with a view to explaining the relation between values and desires. I suggest that valuing qua phantasy-making can ‘tune up’ a person's (...) desires to fit his perception of the good. Such power of phantasy is to be contrasted with various types of motivational failure in moral imagination. Finally, I argue that ‘effective valuing’, which makes us capable of desiring what we perceive to be good, requires an affective kind of imagination which assures us that we have the ability to love and to be loved. (shrink)

The I Ching, or Book of Changes, has been one of the two or three most influential books in the Chinese canon. It has been used by people on all levels of society, both as a method of divination and as a source of essential ideas about the nature of heaven, earth, and humankind. During the eleventh and twelfth centuries, Sung dynasty literati turned to it for guidance in their fundamental reworking of the classical traditions. This book explores how (...) four leading thinkers--Su Shih, Shao Yung, Ch'eng I, and Chu Hsi--applied the I Ching to these projects. These four men used the Book of Changes in strikingly different ways. Yet each claimed to find in it a sure foundation for human values. Their work established not only new meanings for the text but also new models for governance and moral philosophy that would be debated throughout the next thousand years of Chinese intellectual history. By focusing on their uses of the I Ching, this study casts a unique light on the complex continuity-within-change and rich diversity of Sung culture. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

The West's foremost translator of the I Ching, Richard Wilhelm thought deeply about how contemporary readers could benefit from this ancient work and its perennially valid insights into change and chance.

The Goose Lake Monastery Debate was an important event in the history of Chinese thought, chiefly because it marked the differences between two of the greatest representatives of the movement of thought known in the West as Neo-Confucianism. In this article, it is my aim to offer a historical reconstruction of the events that took place, to give an exegetical analysis of the problems discussed, and to conclude with an interpretation that places these problems in a wider perspective. I hope (...) to show how this event which occurred in China 800 years ago was not a hair-splitting affair with little consequence for men today, but that it concerned a problem that is both universal and contemporary: the conflict between learning and wisdom. (shrink)

In this paper, I shall discuss Nishida’s 西田 philosophy of body from the aspects of acting intuition, rhythm, and situatedness. Pure experience used to be the starting point of Nishida’s early philosophy. In his later philosophy, however, the keyword in Nishida’s philosophy is no longer “experience” but “acting.” It is neither “I think therefore I am” nor “I will therefore I am,” but “I act therefore I am.” As the organ of acting intuition, body is one of the most important (...) philosophical concepts in Nishida’s later philosophy. I shall interpret the philosophy of acting intuition as a phenomenology of rhythm. Also, I shall argue that acting intuition can be understood as a situated action. For Nishida, our body is historical: I am not a knowing body, but an acting body. (shrink)

이 글은 ｢역경｣의 괘ㆍ효사를 시(詩)의 은유와 상징으로 이해하려는 시도이다. 괘ㆍ효 사의 주요 이미지를 은유와 상징으로 이해하면서 그러한 표현법에 담긴 상응 우주의 세계 관을 드러내 보이려는 것이다. 일반적인 시에서와 달리 ｢역경｣에서 괘ㆍ효사의 원관념(A) 은 두 종류가 될 수 있다. 하나는 특정한 괘나 그에 속한 효가 될 수 있고, 또 하나는 점을 쳤을 때 그 물음에서 원관념을 찾을 수 있다. 어느 경우이든 괘 효사는 보조관념(B)이 된다. 하나의 괘는 일곱 연으로 이루어진 병치 은유로 볼 수 있다. 그리고 매우 함축적이고 불연속적 사유를 바탕으로 쓰인 (...) 괘ㆍ효사를 하나의 주제로 통합하는 것은 괘명(卦名)이다. 즉 괘명은 시의 제목에 해당한다. ｢역경｣을 은유로 읽을 때 일반 시와 다른 두드러진 차이 점은 원관념이 매우 모호하고 유동적이라는 것이다. 그 이유는 하나의 대성괘 속에 두 개 의 소성괘(=8괘)가 들어 있고, 각 소성괘는 많은 물상을 포함하고 있기 때문이다. 상징은 직유나 은유에서 원관념이 숨고 보조관념만 나타나 있는 형태이다. 상징의 원관념은 숨어 있으며 그 의미 또한 모호하게 암시할 뿐이라는 측면에서 ｢역경｣의 괘ㆍ효사는 그 형식은 은유이지만, 주요 이미지의 의미는 상징이다. 은유나 상징으로 표현된 ｢역경｣의 괘ㆍ효사 는 알려지지 않은 자연의 비밀을 이미 잘 알려진 구체적 사물로서 비유한 것이다. 그러나 ｢역경｣의 언어는 그 모호한 상징성 때문에 읽는 사람마다 다르게 해석한다. 은유적 세계는 마치 별개인 듯 떨어진 사물을 서로 연결하고, 그 실체가 알려지지 않은 상징은 이 세계를 신비하게 만든다. 『주역』은 근대 자연과학 이전 동서양의 보편적 세계관이었던 대우주와 소우주의 상응하는 세계를 보여준다. 『주역』에서는 은유와 상징으로 표현해야 하는 세계 인식, 즉 소우주와 대우주가 교감하는 상응 우주가 저변에 깔려있다. 그러므로 『주역』을 이해하는 주요한 언어인 8괘 물상은 상징으로 이해해야 한다. (shrink)

Freud’s psychoanalytic theory of morality is often regarded as a deflationist one, to the effect that it takes morality ‘s authority as a sheer product of human irrationality originating in the formation of the superego, and that it should be discarded on pain of its harmful effects on human life. In this paper, I shall discuss three views on this deflationist reading of Freud: that he is right in holding the alleged moral deflationism; that he is wrong in holding it; (...) and that this deflationism is wrong, but he may not actually hold it at all. I attribute the first two views to the philosophers Richard Wollheim and Samuel Scheffler, and argue that both accounts of psychoanalytic moral psychology are inadequate, because they fail to appreciate the role of irrationality in a person’s search for the good life. I then propose a non-deflationist reading of Freud, according to which both the loving and authoritative aspects of morality are deeply rooted in our human nature, and a truly fulfilling life requires more a balancing between the two than an elimination of irrationality. The appreciation of Freud’s moral naturalism, in effect, will require us to drop the presumption that rationality is the only source of goodness. (shrink)

Resumen La argumentación es una forma de discurso en la que un hablante defiende una postura en una discusión. El presente trabajo se enfoca en la complejidad argumentativa y los recursos evaluativos y evidenciales que caracterizan las disputas de niños de diverso nivel socioeconómico. Se analizaron 94 disputas entre niños de 4 años y otros niños (5 a 10 años) en situaciones de juego espontáneo registradas en hogares de sectores socioeconómicos medio y bajo. El análisis identificó diferencias marginales en la (...) complejidad argumentativa entre los grupos. Por su parte se hallaron diferencias significativas en recursos de evaluativos de emocionalidad y en los evidenciales deónticos y exclamativos a favor de los sectores de nivel socioeconómico bajo. Los sectores medios registraron un mayor empleo de expresiones de causalidad y conectores. Los resultados se discuten a la luz de los hallazgos de investigaciones previas. Abstract Argumentation is a type of discourse in which a speaker defends a claim in a discussion. The present work focuses on the argumentative complexity and the evaluative and evidential resources that characterize the disputes of children of different socioeconomic levels. We analyzed 94 disputes between 4-year-old children and other children (5 to 10 years old) in situations of spontaneous play registered in homes of middle and low socioeconomic status (SES). The analysis identified marginal differences in argumentative complexity between the groups. On the other hand, significant differences were found in evaluative expressions of emotion and in deontic and exclamatory evidential markers, more frequently used by the low SES group. The mid SES group tends to use a higher number of expressions of causality and connectors. The results are discussed with reference to the findings of previous research. (shrink)

This paper advocates learned in the religious context of liberation, the "theology," a concept can be reasonably applied to religious traditions other than Christianity. According to that "beyond the world community and how the phenomenon of contact" as a general theological issues, and Consciousness-only school of Buddhism, one of the major literature of the "photo Mahayana theory of" how to respond to this issue. In the "photo Mahayana theory" in this issue of "inaction of the Dharma Realm to save sentient (...) beings in the phenomenal world and promising" in the form of presentation. This stands for "photo Mahayana theory" to this problem, but through three Buddha body of theory. In short, the body of law to the Buddha Dharma and sentient beings as a contact intermediary. On the one hand, body of law as a Buddha in the phenomenal world to attend the results, which do not transcend the phenomenal world; other hand, the body of law were no wisdom to properly recognize the judicial system, and therefore associated with the Dharma Realm. Further, the body of law can not smell, good enough for practical enlightenment through the body of living beings must engage with the changes in the body, while the body of law and the relationship between the other two, is equivalent to no difference between the intellect and wisdom after that relationship. Finally, the "photo Mahayana theory" liberation school structure and Christianity's "Christology" of relief to make a simple comparison study architecture, and as a conclusion. This paper begins with arguing that within the larger context of soteriology, the notion of "theology" can be legitimately applied to other religious traditions than Christianity. Following this, I propose that the issue of how the realm of transcendence could relate to the realm of phenomenon can serve as an example of a general theological issue across religious boundaries. I then investigate how this issue is discussed in the Mahāyānasamgraha as a seminal text in the Buddhist Yogācāra tradition. In the Mahāyānasamgraha, the above issue is formulated as the question of how unconditioned Dharma-realm could save the sentient beings in the conditioned world. I argue that the asnwer provided in the Mahāyānasamgraha hinges on its theory of three bodies of the Buddha. In short, the Dharma-body bridges between the Dharma-realm and sentient beings. On the one hand, the Dharma-body is the result of a bodhisattva's enduring practice in the phenomenal world, and hence does not transcend over the phenomenal world; on the other hand, the Dharma-body correctly knows the Dharma- realm through the non-discriminating cognition , and hence relates to the Dharma-realm. Furthermore, since sentient beings cannot see the Dharma-body, they can be taught only by the Enjoyment-body and the Transformation-body of the Buddha. The relation between the Dharma-body and the other two bodies is identical to the relation between the non-discriminating cognition and the subsequently-acquired cognition . Finally, this paper ends with a brief comparison between the soteriological scheme in the Mahāyānasamgraha and the scheme reflected in the issue of Christology. (shrink)

Vasubandhu’s Twenty Stanzas (Viṃśikā) is among the most influential anti-Realist philosophical treatises in the history of Indian Buddhism. In particular, his refutation of the theories about the accumulation of atoms (paramāṇu) in stanza 12 if often regarded as compelling or even conclusive. But if this is the case, then the transition from stanza 12 to 13 would seem very odd, because in stanza 13 Vasubandhu bothers himself with yet another version of atomic accumulation. In this paper, I give an interpretation (...) of stanzas 12–13 by drawing clues from the Abhidharmakośabhāṣya and Dharmapāla’s Dasheng guangbailun shilun (Taishō 1571). I argue that Vasubandhu’s refutation in stanza 12 is valid only if we assume that the only possible way atoms can accumulate is by means of physical contacts with neighboring atoms. Conversely, if the opponents do not accept this assumption, then Vasubandhu’s refutation would miss its target. Given that stanza 13 cites the theory of the Kāśmīravaibhāṣikas and seeks to refute it, we must interpret that the Kāśmīravaibhāṣikas hold that atoms can form an accumulation in which atoms do not come into physical contact with each other, because this would be the only way to deal with the challenge previously posed in stanza 12. Dharmapāla provides more details about this theory and seeks to refute it again. Assuming the same Vasubandhu to be the author of Abhidharmakośabhāṣya, in which the author deals with the same issue, we must judge that Vasubandhu himself is quite aware of the limitations of his refutation in stanza 12, and this explains why he feels the need to devote stanza 13 to further refuting the theory of the Kāśmīravaibhāṣikas. However, I also argue that Vasubandhu’s refutation of this theory fails. If my argument holds, then we must conclude that the refutation of the accumulation of atoms in the Twenty Stanzas may not be successful. This explains, at least in part, why Dignāga feels the need to find new arguments in his Ālambanaparīkṣā. (shrink)

The West's foremost translator of the I Ching, Richard Wilhelm thought deeply about how contemporary readers could benefit from this ancient work and its perennially valid insights into change and chance. For him and for his son, Hellmut Wilhelm, the Book of Changes represented not just a mysterious book of oracles or a notable source of the Taoist and Confucian philosophies. In their hands, it emerges, as it did for C. G. Jung, as a vital key to humanity's age-old (...) collective unconscious. Here the observations of the Wilhelms are combined in a volume that will reward specialists and aficionados with its treatment of historical context--and that will serve also as an introduction to the I Ching and the meaning of its famous hexagrams. (shrink)

한국사회의 불신지수를 반영하듯, 최근 ‘소통’에 대한 논의가 활발하고, 소통을 위해서는 합리성과 사실을 존중하는 공론의 장을 형성해가야 한다는 논의가 공감을 얻고 있다. 이 글에서는 진정한 사회적 소통을 위해 합리적 토론문화의 형성 이전에 전제되어야 할 것이 타인에 대한 ‘공감’임을 주장하고자 한다. 이 글에서는 전통 유학의 사회 및 정치사상은 타인에 대한 공감을 기저로 하는 것임을 지적하고, 역의 감응론이 그 이론적 토대임을 논한다. 역의 감응론은 ‘이 세계를 구성하는 원리인 감응을 통하여 인간사회와 우주적 생명세계에 형통함을 가져오려는’ 목적을 지닌다. ‘한 번 음이 되고 한 번 양이 (...) 되는’ 음양의 율동은 자연세계와 인간사회를 관통하여 부단히 생생(生生)작용을 거듭해 가며, 『주역』에서는 이러한 생생작용을 인(仁)의 가치로 수렴한다. 생명살림의 의미로서 ‘인’은 대대관계를 이루는 두 주체의 상호작용을 통해 이루어진다. 유학적 사회관계를 대표하는 오륜(五倫)은 대타자적 균형감각을 핵심으로 한다. 오륜에서 ‘부모는 자애롭고, 자식은 효성스럽다’고 하여 쌍방향 윤리를 제시하는 것은 감응 이론의 확장이라고 해석할 수 있다. 그리고 이 감응과 소통의 책임은 기본적으로 윗자리의 지도자에게 있다. 군위신강(君爲臣綱), 부위자강(父爲子綱), 부위부강(夫爲婦綱)이라는 삼강(三綱)의 윤리에서 권력관계의 우월성을 읽을 수도 있지만 동시에 윗자리에 처한 사람의 책임과 소임에 대한 강조를 읽을 수 있다. “남의 슬픔과 고통을 차마 외면하지 못하는 정치[不忍人之政]”를 설파한 맹자의 측은지심(惻隱之心)의 정치, 더 나아가 ‘여민동락(與民同樂)’의 정치는 관계적 사유를 중시하는 역의 감응론이 정치적 원리로 발현된 형태로 볼 수 있다. 경연, 상소제도 등과 같이 조선의 지식인들이 추구했던 언로개방의 소통정치 또한 감응론에 입각한 정치 방법론이라 하겠다. 오늘날 한국정치현실에서 유학의 공감의 정치원리와 그 기초로서 역의 감응론은 새롭게 연구할 시의성이 있다. (shrink)

The classic guide to tapping the practical benefits of an age-old book of wisdom--revised to captivate today's spiritual seekersBased on the revered Chinese philosophy with a 5,000-year-old tradition, the I Ching, or Book of Changes, is rich in revelations. An eminent expert on the powers of the subconscious, Dr. Joseph Murphy opens the guiding force of this ancient text to anyone with an appreciation of the possibilities. With the help of three coins--ordinary pennies will do-- readers will learn to (...) apply their intuitive abilities to receive the I Ching's answers. With a practical outlook, this hands-on guide presents simple techniques for enlisting the I Ching's aid in everyday problem-solving and decision-making. Murphy explains the I Ching hexagram system, revealing its roots in human psychology and the principle of constant change. Demystifying obscure terms and symbols, the author leads the way to consulting the I Ching for clarity and guidance in times of confusion and crisis. By combining basic mathematical formulas with spiritual awareness, readers will realize the miracle-working potential of their own mind and connect with the I Ching's truths. As a result, they'll gain vital insights into questions about career, family, romance, financial security, and life goals. And they'll discover the wonder of genuine peace of mind. SECRETS OF THE I CHING, does not claim to predict the future. But it does provide the tools to mark any future with the promise of greater personal and spiritual fulfillment. (shrink)