When Thoughts Are in a Race: Area 10 and Bipolar Disorders

Shokouh Arjmand,Abdolreza Sabahi,Vahid Sheibani 대한신경정신의학회 2019 PSYCHIATRY INVESTIGATION Vol.16 No.10

Racing thought, when patients incessantly shift from one word or sentence to another while pending previous ones unfinished, is a symptom of (hypo)mania in bipolar disorders received less attention hitherto. Here, based on few evidence, we aim to unfold our hypothetical viewpoint that the frontopolar cortex that is believed to play a part in multitasking and management of competing goals might be dysfunctional in bipolar patients and may contribute in induction of flight of ideas. We then address new avenues for future research and try to encourage researchers to design more comprehensive studies to either accept or decline this proposed conjecture.

근대일본의 우생사상과 ‘파국’의 상상력 -‘인종개량’과 ‘우생결혼’ 담론을 중심으로-

서동주 동아시아일본학회 2020 일본문화연구 Vol.0 No.75

This study takes a diachronic view to examine the development of eugenic thought, focusing on ‘race improvement’ and ‘eugenic marriage’ discourses. The idea of eugenically improving Japanese race was a kind of modern Japan’s ideology of survival in the so-called ‘racial competition’ with the ‘Western powers.’ Moreover, ‘eugenic marriage’ was regarded as primary means for race improvement. To the advocates of eugenically controlled marriage at the time, venereal diseases were regarded as their biggest obstacle. From the 1920s, emphasis of Japanese eugenic thought moved from ‘racial improvement’ to ‘eugenic marriage.’ And discourse on eugenically controlled marriage went beyond the intellectual circle and permeated daily lives of people through legal measures as well as cultural ones such as ‘Eugenic Consultation Office’ and ‘Hygiene Exposition.’ Lastly, this study confirms the ‘entangled’ relationship between the total war and eugenic thought. In that the population policy for war was executed in the form of total mobilization, including even the ‘recessive’ population of Japanese colonies, it spurred ‘anxiety’ of eugenics advocates toward ‘the Other.’

중국의 국수파(國粹派)와 일본의 국수주의

우지엔잉 서울대학교 규장각한국학연구원 2008 한국문화 Vol.41 No.-

When we study modern Chinese history from the viewpoint of national identity rather then that of modernization, emphasis should be put on post Sino-Japanese War(1894 to 95). Because several reform trends that appeared in China after Opium War didn’t fundamentally transcend the frame of the dynasty organization called the large integrity. The nationalist movement make a single-nation state appeared after the impact of Sino-Japanese War(1894 to 95) at least. The first revolutionary sect of this movement didn’t believe in monolith of the Three Principles of the People―the principle of nationalism, the principle of democracy, the principle of livelihood― but bore plural trends of thought. Within it the nationalist(Guocui)sect in Late Qing had a big influence on the formation of national identity. It was a nationalist thought based on Evolutionism and Racial Competition Theory with a big influence of nationalism (Kokusuishugi) in Meiji Eraof Japan. This manuscript describes common point and differences between nationalism of China and Japan, clarifies its logic structure, and analyzes dilemma and problems contained there, through a comparative research on nationalist thought between Late Qing and Meiji Era.

배달국 초 백두산 천평문화의 개시와 한민족(예맥족·새밝족·맥족)의 형성

정경희 ( Jung Kyung Hee ) 국제뇌교육종합대학원 국학연구원 2020 선도문화 Vol.28 No.-

본고는 B.C.4000년~B.C.2400년경 동북아에서 만개한 상고문화를 ‘맥족-배달국-선도문화’로 바라보는 시각으로써 한민족의 기원을 ‘[맥족(환웅족 + 웅족)] + 예족(호족) → 한민족(예맥족·새밝족·맥족)’으로 정리한 연구이다. 1980년대 이후 동북아 고고학의 발달로 한국사의 진정한 출발점이 되는 배달국사가 복원되면서 한국인의 종족적 문화적 정체성을 분명히 할 수 있게 되었다. 그 방향은 대체로 아래와 같이 정리될 수 있다. 첫째, 한민족(예맥족)의 성립기는 배달국이며 배달국문화의 요체인 선도제천문화로 인해 토템족에서 천손족으로의 정체성 전환이 있었다. 전기 신석기 웅족·호족은 토템족 단계에 머물렀지만, 후기 신석기·금석 병용기 배달국 개창을 계기로 환웅족과 웅족·호족의 결합으로 한민족(예맥족·새밝족·맥족)이 형성되었고 새로운 형태의 ‘선도제천문화’가 민족문화의 요체가 되면서 한민족은 토템족에서 천손족으로 변모되었다. 둘째, 배달국시기 정립된 한민족의 선도제천문화는 주변 지역으로 널리 전파, 주변민족까지 천손족으로 변모시켰다. 배달국 이후 단군조선 시기에 이르기까기 한민족의 선도제천문화와 천손사상은 중원지역으로 전파, 중국문명을 개도하였을 뿐아니라 북방제족을 매개로 동·서·남아시아를 넘어 유라시아 일대로 전파되었다. 배달국 선도제천문화와 천손사상은 인류문화의 발전 방향에 대한 깊은 이해와 통찰을 제시함으로써 민족문화의 차원을 넘어 인류문화의 발전에 크게 기여하였다. This thesis is a study on the origin of the Korean people(Han韓 race), i.e. ‘[Maek貊 race(Hwanung桓雄 race + Ung熊 race)] + Yeh(濊) race(Ho虎 race) → Han race(Yemaek濊貊 race·Saepark새밝 race·Maek race)’, according to a research perspective that recognizes the ancient culture between 4000B.C.~2400B.C. in full bloom in Northeast Asia as ‘Baedalkook-Sundo(仙道) culture’ As Confucian historical recognition became popular in Korean society, the history of the formation of the Korean people in early Baedalkook and the history of Baedalkook, Dangun Chosun(檀君朝鮮), and Buyeo(夫餘), which embraced the northern peoples with Sundo Heaven Ritual(祭天) Culture, were forgotten. Nowadays, with the development of Northeast Asian archeology, the ‘Baedalkook-Sundo culture’, the true starting point of Korean history, has been restored, and it is possible to clarify the ethnic and cultural identity of Koreans. First, in the early Neolithic period, the Ung race and Ho race were only Totems, but after the opening of the late Neolithic and Chalcolithic periods, the Korean people were newly formed through the combination of the Hwanung·Ung·Ho races and the Sundo Heaven Ritual Culture became the national culture. As a result, the Korean people changed from Totem people to Chunson(天孫) people. Second, the Sundo Heaven Ritual Culture and the Chunson(天孫) thought of the Korean people during Baedalkook and Dangun Chosun periods spread beyond the East, West, and South Asia through the northern peoples to Eurasia, forming the basic framework of the world’s ancient civilizations and elevating the dignity of human history. The Sundo Heaven Ritual Culture and the Chunson thought of Baedalkook contributed to the development of human culture beyond the national culture by presenting deep understanding and insights into the direction of human culture development.

Racial and Gender Ramifications of William Faulkner’s Genealogy

임정명 미래영어영문학회 2019 영어영문학 Vol.24 No.2

Racial differences, along with gendered ones, can work as two pivotal impediment factors which make it difficult to establish intimate and sustainable rapport among people from different cultural backgrounds. Thomas Sutpen as an inheritor of antebellum Southern conventional system in William Faulkner’s Absalom, Absalom! exercises frontier spirit backed up by his immanent idea of labor and the prevalent social stratification. His subjective thinking, however. does not function consistently in the same way as the consciousness of community of the white Southern society. Sutpen’s self-righteous egocentrism embraces reasonable balancing of wealth in support of individuals’ economic freedom but it chronically lacks sense of community. His ego does not recognize the reasonable consent of the social majority as a necessary procedure of social distribution of wealth and power. Consequently Sutpen’s righteous distribution of wealth and power is reduced and limited to those whom he can build and maintain rapport with. Sutpen’s obsession with purity and genealogy continues unabated and causes widespread ramifications on his rapport relationships more significantly than his sense of community as a white Southern cavalier. His unnegotiable subjective thinking creates his chronic egocentrism and it inescapably brings in the destruction of his dynasty, “Sutpen’s Hundred” which can be buttressed up solely by blood genealogy.

나치시네마와 일상적 파시즘 -인종과 성의 담론을 중심으로-

양태규 ( Tae Kyu Yang ) 한국독일언어문학회(구 독일언어문학연구회) 2008 독일언어문학 Vol.0 No.40