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At the same time, Daoist bibliographic discourse also spoke of "three hundred" scriptures (115, 119, 123-24, 125) wherein titles such as I Immaculate Numen i were privileged over the rest as, for instance, the third and final of Upper Clarity's Three Wonders ( I sanqi i ) (5). Pettit and Chang lead readers through these twin processes of canonical expansion (more scriptures fulfill the promise of more) and canonical consolidation (some scriptures come to matter more by relegating others to lesser status). Earlier revelations of scriptures' names, transmission histories, and relationships to other scriptures led to later writings suturing together a fuller scriptural canon: I Immaculate Numen i almost certainly began as a citation of a scripture in heaven scripture that only later emerged piecewise in earthly manuscript form (74-75; 87). [Extracted from the article]

Asian Medicine is inaugurating a new type of article in this issue, the pedagogical forum. For our launch of this new format, forum editors Zanolini and Hanson invited a range of scholars and practitioners teaching East Asian medicine within diverse institutional contexts to contribute. Their different approaches to teaching can be more broadly applied to any medical tradition in Asia. [ABSTRACT FROM AUTHOR]