Search

This essay explores the enlightenment story of Abbess Mugai Nyodai (無外如大, 1223–1298), one of the most famous and influential Zen Masters of her time, as a recommendation for a piece to use for introducing students to (Zen) Buddhist philosophy. Because this is a story that features women, as both students and teachers, a story that was intended for pedagogical purposes with a wide-ranging lay audience, and because it is densely packed with rich philosophical material yet at the same time short and easily readable, I argue that it ought to be considered for use in Introduction to Philosophy or Introduction to Asian Philosophy courses, providing a variety of examples of how one might work through the text with students. [ABSTRACT FROM AUTHOR]

As an exercise in autoethnographic fieldwork, resolving to sit in meditation practice (zazen) in the middle of a road traffic island, flanked by the concrete expanse of an expressway flyover, one’s presence partly concealed by vegetation, does seem a rather pointless endeavour. And insofar as it does lack an obvious rationale, its ‘purpose’ becomes that of an exercise in futility predicated on the phenomenology of both emptiness and nothingness. Emptiness here is invoked with reference to the Mahayana Buddhist concept of sunyata, which prompts awareness of, and philosophical reflection on, the constitutive entanglements of form and emptiness. Nothingness, for its part, is oriented towards observation of what Georges Perec calls the ‘infraordinary’, a process of seeing and writing ‘flatly’ that is ‘barely indicative of a method’. Taking this method-that-is-not-a-method as its performative starting point, this paper sets out some tentative thoughts towards a spatial anthropology of futility that is centred around a futile fieldwork experiment in methodological nothingness. In keeping with the subject matter under discussion, the paper is written ‘on the go’ in the sense of starting from nothing and foregoing a purposeful direction of travel other than that which is tactically premised on the methodological elicitation of something from nothing. [ABSTRACT FROM AUTHOR]

Sufism and Zen share a number of theories and practices, including a concern with lived experience. This article analyses the basis of their teachings, namely, the idea of the self, in texts by two important figures in the respective traditions, Iḥyāʾ ʿulūm al-dīn ("The Revival of the Religious Sciences") by Abū Ḥāmid al-Ghazālī (d. 505/1111) for Sufism, and Shōbōgenzō 正法眼蔵 ("The Treasury of the True Dharma-Eye") by Dōgen 道元 (d. 1253) for Zen. Al-Ghazālī emphasises the necessity of disciplining the self (nafs) in order for the heart to remember God only, while Dōgen famously asserts the importance of learning and forgetting the self (jiko 自己) in the way of the Buddha. This study first examines al-Ghazālī's and Dōgen's views of the self, and then compares their teachings. The juxtaposition of the two masterpieces reveals striking similarities as well as fundamental differences at both doctrinal and practical levels. Despite these similarities, although al-Ghazālī and Dōgen have been contrasted with thinkers outside their own tradition, they have yet to be compared directly. Without denying the philosophical depth of the thought of the two authors, this study also highlights the importance of faith in both the Iḥyāʾ and Shōbōgenzō. [ABSTRACT FROM AUTHOR]

To further promote the pretreatment technique, the immunoaffinity column (IAC), immunoaffinity magnetic (IAM) and multi-component immunoaffinity magnetic (multi-IAM) for mycotoxins were developed and evaluated systematically. Anti-mycotoxin-McAbs had immobilized on the CNBr-Sepharose 4B, carboxyl magnetic bead and protein G magnetic bead to prepare the IAC/IAM/multi-IAM, respectively. The capture efficiencies of mycotoxins (100 ng) reached 92.8% for IAC and exceeded 94.0% for IAM/multi-IAM. The multi-IAM showed more beneficial features in multiple targets, pretreatment time and recycling time than IAC/IAM, which could simultaneously pretreat AFB1/DON/ZEN in 15 min with three recycling times. The recoveries of IAC/IAM/multi-IAM coupled with ELISA ranged from 85.2 to 105.1%, with RSD between 4.0 and 13.2%. Moreover, the mycotoxin-positive authentic samples were detected from 1.1 to 749.6 ng/g by ELISA, and 1.2 to 762.7 ng/g by LC-MS/MS, with correlated R2 exceeding 0.9955. The proposed IAC/IAM/multi-IAM owned the desired performance, such as specificity, accuracy, simpleness, efficiency, cost-effectiveness, simultaneity and environmentally friendly. This study can provide the theoretical basis for three immunoaffinity pretreatment techniques systematically, which may guide their application under different requirements and scenarios. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Raman spectroscopy is used to investigate the absorption and dispersion of zearalenone (ZEN) and its derivatives. The C=C stretching vibration modes of ZEN and zearalenol (ZENOL) were appeared at 975–990 cm−1. The C=O vibration mode was present at 1680–1690 cm−1 for ZEN and zearalanone (ZAN), but it was absent for ZENOL and zearalanol (ZANOL) which have –OH group instead of –C=O group in ZEN and ZAN molecular structures. On the basis of this characterization, Raman spectra of specific chemical groups and linkages corresponding to the structural difference of ZEN and its derivatives were identified. These results indicated that Raman spectroscopy can apply for the identification of ZEN and its derivatives and has a potential for the non-destructive rapid detection of these compounds in food. [ABSTRACT FROM AUTHOR]

In 1958 Japanese Zen master and professor of philosophy Shin'ichi Hisamatsu and C. G. Jung held a historic meeting at Jung's home in Küsnacht, Switzerland. Hisamatsu was touring the world and meeting with leading figures in the disciplines of psychology and philosophy, not unlike the traditional practice of accomplished Zen masters taking extended pilgrimages to test, deepen, and refine their enlightenment experiences. This meeting has received scant professional attention at least in part because Jung asked that it not be formally published. Nonetheless, Hisamatsu did publish their dialogue in Japanese and, thereafter, several translations followed. Commenting on their dialogue many months afterward, Hisamatsu summarized the meeting by highlighting three central areas of interface between Zen Buddhism and analytical psychology: 1) The relationship between "No Mind" in Zen and the unconscious; 2) The similarities and differences in what is meant by the "Self/self" in both disciplines; and 3) The means of identifying and seeking to relieve human suffering. This paper looks more closely at these junctures by briefly highlighting their theoretical implications and, in doing so, seeks to further the dialogue between Zen Buddhism and analytical psychology. [ABSTRACT FROM AUTHOR]

Death awareness can serve as an awakening experience and act as a powerful spark for significant life changes. The central question is, "How could death awareness and its creative examination transform our fear of death, open a path to liberation and self-empowerment, expand our consciousness, and lead us toward more meaningful, creative, and service-oriented lives?" The premise is that, instead of avoiding the reality of death, there is an opportunity to look into it and examine our fixed ideas and preconceptions about it—focusing on the person's fear of their death and not on their other fears related to the death and dying of significant others. Furthermore, the article examines death as a catalyst for significant life changes and fear of death, further exploring how death anxiety shows up in our lives, why reducing death denial is essential, how to honor death and all the lessons it teaches us, and how to transform our relationship with our mortality. It examines cross-cultural wisdom and alternative epistemologies that support the transformation of our death, such as spirituality, creativity, consciousness, transpersonal psychology, and Tibetan and Zen Buddhism. Future research would expand on the idea that the transformation of the relationship with death could foster personal growth and intensify connections to Earth and all living beings. [ABSTRACT FROM AUTHOR]

Zen Buddhists take the bodhisattva vow to save all beings. At Clouds in Water Zen Center in St. Paul, Minnesota, this means engaging in specific activities geared toward eliminating social and systemic injustice while also working to eliminate the causes and conditions of suffering within oneself. At Ryumonji Zen Monastery in Dorchester, Iowa, the bodhisattva vow to save all beings means to wholeheartedly engage in everyday activities, such as doing the dishes, without attachment or aversion; Ryumonji sees no need to engage specifically in socio-political activities. Clouds has a robust program of workshops and retreats on social engagement and participates locally in socio-political activism as part of its Buddhist practice. On the contrary, Ryumonji does not have a distinct program for social engagement but contextualizes every activity as already having a socio-political effect. Ryumonji Zen Monastery and Clouds in Water Zen Center are less than a hundred miles away in the American Midwest and both follow the same Sōtō Zen lineage of the Japanese priest Dainin Katagiri. Yet, they offer two different ways of responding to the world’s suffering. This paper analyzes the differing views and practices for social engagement at Ryumonji and Clouds, revealing differing interpretations of the central Buddhist teachings of interdependence, the bodhisattva vow, and the inseparability of individual and social liberation. It situates the divergent interpretations in their respective rural and urban contexts, regional Midwestern context, and within the larger context of development of Buddhism in America. [ABSTRACT FROM AUTHOR]

Zearalenone (ZEN) is a prevalent mycotoxin found in grains and grain-derived products, inducing adverse health effects in both animals and humans. The in-field application of microorganisms to degrade and detoxify ZEN is a promising strategy to enhance the safety of food and feed. In this study, we investigated the potential of three actinobacterial strains to degrade and detoxify ZEN in vitro and in planta on wheat ears. The residual ZEN concentration and toxicity in the samples were analysed with UHPLC-MS/MS and a bioluminescence BLYES assay, respectively. Streptomyces rimosus subsp. rimosus LMG19352 could completely degrade and detoxify 5 mg/L ZEN in LB broth within 24 h, along with significant reductions in ZEN concentration both in a minimal medium (MM) and on wheat ears. Additionally, it was the only strain that showed a significant colonisation of these ears. Rhodococcus sp. R25614 exhibited partial but significant degradation in LB broth and MM, whereas Streptomyces sp. LMG16995 degraded and detoxified ZEN in LB broth after 72 h by 39% and 33%, respectively. Although all three actinobacterial strains demonstrated the metabolic capability to degrade and detoxify ZEN in vitro, only S. rimosus subsp. rimosus LMG19352 showed promising potential to mitigate ZEN in planta. This distinction underscores the importance of incorporating in planta screening assays for assessing the potential of mycotoxin-biotransforming microorganisms as biocontrol agents. [ABSTRACT FROM AUTHOR]

The Zen tradition defines itself as a teaching and truth that is beyond words and language. According to Zen masters, Zen truth cannot be explained in words or language, nor can it be understood through the dualistic thought structure. Despite this negative attitude towards words and language, the concept of sacred texts has developed in the Zen tradition, with a rich corpus having emerged. The focus of the article is on the place of sacred texts in the Zen tradition. The article accepts the thesis that, despite the Zen tradition's negative attitudes toward language and words, the concept of sacred texts exists within it and overlaps with other religious traditions. Just as in other religious traditions, the Zen tradition has texts that are accepted as being sacred. Like any other tradition, however, the Zen concept of sacred texts has also been accepted as having its own unique aspects. In this context, the main claims of the article are that the literature of Zen sacred texts consists of two basic categories with different functions; that even though Zen negates language, it manifests itself through words and gains existence through texts in the minds, lives, and history of its accepters; and that sacred texts are also ritual objects and objects of worship in the Zen tradition. [ABSTRACT FROM AUTHOR]

The research is a theoretical analysis of the relationships between minimalism in Western and Eastern design. The research purpose is to identify the influence of oriental minimalist design on the development of design in the West. The scientific value of the research is the comparative analysis of Eastern and Western minimalist design that may be of interest to teachers and students learning art, design, and architecture. The research methodology used the philosophical principles of Determinism, the Interdependence of Being and Consciousness, the Harmony of Man and Nature, the Unity of External and Internal, form and content, style and meaning. The scholars followed different methods of analysis, reviewed scientific literature, and applied the method of theoretical modeling to the research framework. The results helped to identify key characteristics, commonalities, and distinctive features of minimalist design in the East and the West. [ABSTRACT FROM AUTHOR]

Sonesson's vision of the diversity of meaning-generation coincides well with the purview of the cultural semiotics of Jingshen, in which semiotic inquiry is envisioned to improve mental capacity, the expansion of mental/cognitive space, and ultimately the liberation of human thinking. When embracing new epistemologies for cognitive semiotics, semiotic inquiry can work well as a form of art of thinking that has the potential to maintain "cognitive homeostasis", the tendency towards a relatively stable equilibrium that can be maintained in the holistic flux of mind, vitality, and creativity. A plausible path to this equilibrium is through a balance between the left and right hemispheres, between analytical thinking and synthetic thinking. In this sense, what we are facing is essentially a problem of "ecology of cognition" or "ecological cognition", that is, viewing cognition from an ecological perspective or considering cognition as a form of ecological activity. The focus of cognitive semiotics nowadays must transcend not only words or other external symbols, but even the traditional sense of "humanity" needs to be reconsidered. [ABSTRACT FROM AUTHOR]

This paper interrogates the skepticism surrounding comparative ethics, particularly the question of its relevance in a world where ethical decision-making processes are primarily presumed to be dictated by one universalist culture. The paper argues that all cultures are inherently intercultural, evidenced by the historical coexistence of ideas and practices. Post-comparative ethics, which emphasizes the situational application of intellectual comparison and integration, is inevitable for postcolonial, non-Western societies. Historically, societies have navigated a variety of ethical frameworks, with some, like medieval Chinese society, embracing a plurality of beliefs. This pluralism is exemplified by the harmonious accommodation (yuanrong 圓融) of Confucianism, Daoism, and Buddhism. Using the example of Song Dynasty Chan master Dahui Zonggao 大慧宗杲, this article illustrates that intercultural ethics can be both diverse and sincere. Dahui's pluralistic approach demonstrates that sincere commitment to multiple ethical systems is possible in our multicultural situation. I will discuss common approaches to the multicultural situation, such as expedient synthesis, theoretical synthesis, and crude syncretism, before illustrating the advantage of Dahui's kanhua 看話禪method as harmonious accommodation through confrontation. This underscores the importance of shifting the debate from "Why compare?" to "How to compare?" in achieving the accommodation of different ethical frameworks. [ABSTRACT FROM AUTHOR]

This essay argues that the long-standing assumption that Chan Buddhism began as a meditation movement is outdated and needs to be replaced by a paradigm that sees the origins of Chan in a set of literary inventions that took form in the mid-Tang era and were designed to prove that the totality of tradition was owned by certain masters of the day. These bold claims to own perfect tradition were bolstered by newly invented genealogies that worked to show that this or that master was, in effect, a descendant of the Indian Buddha, and, thus, a quasi-Buddha himself. Further finessing these efforts to take over final authority in the world of Tang Buddhism was the studied use of Daoist tropes to naturalize and soften these aggressive claims, all in order to make them more appealing to elite readers who could now be impressed by decidedly Chinese-looking portrayals of perfect Buddhism, set on the timeless ground of the Great Dao, where there could be no competition, envy, literary pretensions, or even Buddhist practices—just pure and total truth in the body of a Chinese man. In trying to make sense of this cycle of carefully rewriting the past in order to control the present (and future), it should be clear that we need to switch to a paradigm that accepts that the seductive reinvention of tradition was done consciously and with no small amount of craft and cunning. [ABSTRACT FROM AUTHOR]

This article explores John Cage's "62 Mesostics re Merce Cunningham," a love poem dedicated to the poet's longtime partner. Though scholars of Cage's writing and music tend to ignore the queer context in which his work was created, this study attempts to reconcile the poet's art with his life. As a homosexual couple in the postwar period, Cage and Cunningham observed a closeted silence throughout their lives together, preferring to refer to one another as collaborators rather than romantic partners or lovers. While such strategies were not uncommon, the couple's use of Zen philosophy to imbue their silent relationship with an almost religious purpose distinguishes them from many others. Indeed, the poem embodies this situation well. Offering, at one moment, a glimpse into the couple's private life, at the next, the piece consistently subverts this gesture through various avant‐garde techniques. In fact, in its unusual use of typography and its experimental performance history, Cage's mesostic reimagines the space and terms of traditional love poetry — much like his relationship with Cunningham reworked traditional gender roles. By bringing these aspects of Cage's life and work to light, this article aims to provide scholars with a fuller understanding of postwar queer poetics. [ABSTRACT FROM AUTHOR]

Japan has always been one of the most important ancient and noble cultures. Despite having many different neighbors throughout history, Japan has managed to maintain its originality and cultural status. There are many different genres in Japanese art. Among Japanese arts, painting is one of the oldest types of Japanese art and includes many genres. Naturalism is a crucial aspect of traditional Japanese painting. Chinese painting and Western art influenced Japanese painting before the 16th century. Japanese painting styles that are important include Buddhist ritual paintings, paintings with a change in ink concentration, and Japanese calligraphy. Japanese painting has a significant historical period known as the Ashikaga period (1333-1568), which is also known as the Muromachi period. The Ashikaga period is critical because of the influence of Buddhism and Zen Buddhism in art. In this study, to explain the aesthetic components of the form and content of Japanese paintings of the Ashikaga period concerning Zen Buddhism, 15 samples of paintings from this period are analyzed after expressing the theoretical framework. In this research, data collection is done using the library method and image viewing, and the qualitative approach is used for analysis. This research shows that, like Japanese ritual, Japanese art can have dual meanings. Aesthetic concepts in Japanese culture include Wabi, Sabi, Eugene, Kire, and Mono No Aware. The characteristic of ancient Japanese aesthetics promotes respect, importance, and attention to others, both human and non-human. A composite painting based on Zen's revelatory and contemplative quality emerged during the Ashikaga period. Emphasis on the lines forming the Chinese painting method and ancient indigenous themes and motifs are the characteristics of the painting of this period. The aspects of the painting art of this period are similar to the elements of Zen Buddhism art in Japanese culture. In general, the general characteristics of Japanese painting can be summarized in the following points: virginity and little influence of other arts on it (except Chinese art), geographical features of the country and the direct impact of mountains and seas on the works, lack of distinction between the real and Idealism and the dual atmosphere of peace and chaos. Essential features of Ashikaga painting are the distance of art from temples, ancient indigenous themes and motifs, the gradual decline of the vitality of pen and ink, the emergence of Tessa and Kano painting schools, the emphasis on shaping lines, and ink painting based on the quality of Zen revelation. In the case studies from the Ashikaga period, narrative and ritual subjects played a minimal role. Landscape and nature topics or animals have the most share. In almost all cases, the angle of view is opposite. The combination of warrior and samurai concepts, with ritual and philosophical foundations and components of Buddhism and Zen Buddhism, is the basis for the formation of Japanese art in the artistic periods corresponding to these developments. In Japanese culture, a unique relationship between Buddhism and Shinto exists. The sum of these features reflects Zen's influence on the Ashikaga art. [ABSTRACT FROM AUTHOR]

This text documents and reflects on #FYR3_W04D 2021, a real-time outdoor public performance of making raku ceramics. Staged as a witch process ritual, the performance demonstrated the raku dynamics of fast extreme heat and rapid flash cooling, incorporating as source code the Zen wabi aesthetics of chance, imperfection, simplicity, and flawed beauty, but also the problematics and contradictions of performative spectacle and distractionary entertainment. [ABSTRACT FROM AUTHOR]

The practice of meditation has become popular in Western countries during the last decades as an Eastern, and predominantly Buddhist, exercise. However, when properly compared, Christian contemplation and Buddhist meditation show numerous similarities. This paper sets out to determine the extent of comparability between these practices of the two traditions and how they are embedded in their respective theoretical frameworks. Additionally, as a further step, it aims to demonstrate how contemplative practice can act as a basis for Buddhist–Christian dialogue. The research centres around the works of two eminent monks of the 20thcentury, the American Trappist Thomas Merton and the Vietnamese Thiền master Thích Nhất Hạnh. Their work provides an ideal target of analysis, since both were not only widely appreciated members of their respective traditions but also deeply engaged in interreligious dialogue, and thus they had a proper understanding of each other’s tradition. In this paper, the author will first analyse and compare the works of Nhất Hạnh and Merton written on contemplation during approximately the same time to determine what exactly they understand by the terms ‘meditation’ and ‘contemplative prayer’, respectively. Then, their works regarding the other monk’s respective religious tradition will be discussed and compared to see what the two authors select as main avenues of comparison. The main conclusions of the article are that the concepts of meditation and contemplation in Buddhism and Christianity denote strikingly similar exercises, which aim to achieve similar goals despite differences in theoretical formulation. For Merton, Christian contemplation aims to reconnect the believer to God with whom the initial unity was lost through the Fall of Man and the establishment of the ego-self as an entity separate from God. Such contemplation needs to happen in interior solitude and involve a complete self-emptying of the believer to become one with God. Since separation from God through the ego is the fundamental problem of humans, reconnecting to God through contemplation is seen as the highest form of prayer and, indeed, life. In a similar vein, for Nhất Hạnh, the fundamental problem of humanity is the misconception of a permanent self, which results in dividing the world into different, separate entities. Thus, for him, similarly to Merton, the goal is to reach a supreme unity beyond distinctions and duality. Moreover, the way to such unity is precisely meditation, which can best unify body and mind and thus bring forth Buddhahood. Then, as the second step, the article presents how Merton and Nhất Hạnh draw parallels between Christianity and Buddhism on the basis of similar contemplation. Merton points to, among others, the connection between God and the absolute Void of Zen, kenosis and śūnyatā, whereas Nhất Hạnh points to similarities between nirvāṇa and the Kingdom of God as well as mindfulness and the Holy Spirit. Thus, the paper provides a thorough analysis of the similarities of meditation practice in Christianity and Buddhism, as practiced by Thomas Merton and Thích Nhất Hạnh, and how these similarities can provide a basis for dialogue between the two religions in modern times.

This article proposes a reading of Juan Luis Martínez’s La nueva novela to reveal the way in which the Chilean poet mobilizes texts from Western authors to undermine Western epistemology from within. Martínez uses Eastern philosophical concepts to deconstruct the logocentric tradition, creating poetic texts that operate similar to Zen koans. Martínez’s project reveals the similarities in literary deconstruction and Zen by decentering language and questioning the processes of producing meaning.

Introduction: The mycotoxins deoxynivalenol (DON) and zearalenone (ZEN), produced by Fusarium fungi, are frequently found in the cereal-rich diet of pigs and can modulate the immune system. Some enzymes or bacteria present in the digestive tract can de-epoxydize DON to deepoxy-deoxynivalenol (DOM-1) and biotransform ZEN into hydrolyzed ZEN (HZEN). The effects of these metabolites on immune cells, particularly with respect to the vaccine responses, are poorly documented. The aim of this study was to address the impact of DON and ZEN and their respective derivatives, on proliferation, and antibody production of porcine B cells in vitro. Methods: Peripheral blood mononuclear cells (PBMCs), isolated from healthy pigs, were stimulated with the Toll-like receptor (TLR) 7/8-agonist Resiquimod (R848) or the TLR/1/2-agonist Pam3Cys-SKKKK in combination with DON [0.1-1.6 µM] or DOM-1 [1.6 µM and 16 µM] and ZEN [2.5-40 µM] or HZEN [40 µM]. Results: A strong decrease in B-cell proliferation was observed at DON concentrations equal to or exceeding 0.8 µM and at ZEN concentrations equal to or exceeding 20 µM. Treatment with 1.6 µM DON or 40 µM ZEN led to almost a complete loss of live CD79a+ B cells. Moreover, CD21 expression of proliferating IgG+ and IgM+ B-cell subsets was decreased at DON concentrations equal to and exceeding 0.4 µM and at ZEN concentrations equal to or exceeding 10 µM. ELISpot assays revealed a decrease of IgG-secreting B cells at concentrations of and exceeding 0.4 µM and at ZEN concentrations equal to and exceeding 10 µM. ELISA assays showed a decrease of IgM, IgG, and IgA secretion at concentrations equal to or exceeding 0.4 µM DON. ZEN reduced IgM secretion at 20-40 µM (both R848 and Pam3Cys-SKKKK), IgG secretion at 40 µM (both R848 and Pam3Cys-SKKKK) and IgA secretion at 20-40 µM. Discussion: Our in vitro experiments show that while DON and ZEN impair immunoglobulin production and B-cell proliferation, this effect is abrogated by HZEN and DOM-1. [ABSTRACT FROM AUTHOR]

This storied paper reflects my awakening to the notion of interbeing, a core concept of Engaged Buddhism posed by the Vietnamese Zen Buddhist Thich Nhat Hanh. My awareness was heightened in writing about a young Vietnamese child, Dylan, with whom I engaged in an early childhood study in Aotearoa New Zealand. Underpinned by Chen's Asia as Method, interbeing is considered a research orientation for decolonization, an alternative way of knowing and thinking in mutuality and relatedness. In the light of interbeing, the writing is a process of living my lives and the others' lives as well as transforming myself to see with the child. The paper conveys critical moments in my writing path with the potential to integrate non-Western philosophy into qualitative research with young children. [ABSTRACT FROM AUTHOR]

Zearalenone (ZEN) and its derivatives are estrogenic mycotoxins known to pose significant health threats to humans and animals. Especially, the derivative α-zearalanol (α-ZAL) is over 10 times more toxic than ZEN. Simultaneous degradation of ZEN and its derivatives, especially α-ZAL, using ZEN lactone hydrolases (ZHDs) is a promising solution to eliminate their potential hazards to food safety. However, most available ZHDs exhibit limited activity toward the more toxic α-ZAL compared to ZEN. Here, we identified a broad-substrate spectrum ZHD, named ZHDAY3, from Exophiala aquamarina CBS 119918, which could not only efficiently degrade ZEN but also exhibited 73% relative activity toward α-ZAL. Through rational design, we obtained the ZHDAY3(N153H) mutant, which exhibited the highest specific activity (253.3 ± 4.3 U/mg) reported so far for degrading α-ZAL. Molecular docking, structural comparative analysis, and kinetic analysis collectively suggested that the shorter distance between the side chain of the catalytic residue His242 and the lactone bond of α-ZAL and the increased binding affinity to the substrate were mainly responsible for the improved catalytic activity of ZHDAY3(N153H) mutant. This mechanism was further validated through additional molecular docking of 18 mutants and experimental verification of six mutants. IMPORTANCE The mycotoxins zearalenone (ZEN) and its derivatives pose a significant threat to food safety. Here, we present a highly promising ZEN lactone hydrolase (ZHD), ZHDAY3, which is capable of efficiently degrading both ZEN and the more toxic derivative α-ZAL. Next, the ZHDAY3(N153H) mutant obtained by single-point mutation exhibited the highest specific activity for degrading α-ZAL reported thus far. We further elucidated the molecular mechanisms underlying the enhanced hydrolytic activity of ZHDAY3(N153H) toward α-ZAL. These findings represent the first investigation on the molecular mechanism of ZHDs against α-ZAL and are expected to provide a significant reference for further rational engineering of ZHDs, which will ultimately contribute to addressing the health risks and food safety issues posed by ZEN-like mycotoxins. [ABSTRACT FROM AUTHOR]

Text classification is an important topic in natural language processing, with the development of social network, many question-and-answer pairs regarding health-care and medicine flood social platforms. It is of great social value to mine and classify medical text and provide targeted medical services for patients. The existing algorithms of text classification can deal with simple semantic text, especially in the field of Chinese medical text, the text structure is complex and includes a large number of medical nomenclature and professional terms, which are difficult for patients to understand. We propose a Chinese medical text classification model using a BERT-based Chinese text encoder by N-gram representations (ZEN) and capsule network, which represent feature uses the ZEN model and extract the features by capsule network, we also design a N-gram medical dictionary to enhance medical text representation and feature extraction. The experimental results show that the precision, recall and F1-score of our model are improved by 10.25%, 11.13% and 12.29%, respectively, compared with the baseline models in average, which proves that our model has better performance. [ABSTRACT FROM AUTHOR]

In this paper, we will present Rinzai practices from Zen Masters Ikkyū Sōjun (一休宗純, 1394–1481) and Hakuin Ekaku (白隠 慧鶴, 1686–1769) as offering a distinctive kind of spiritual exercise: disruptive reorientation to transcendence (enlightenment) through immanence (a return to the world in all its ugly distractions, beauty, and insight). This paper seeks to explore Hadot's philosophy as a way of life (PWL) through Rinzai Zen's unique and often bizarre spiritual exercises. In so doing, this paper hopes to explore new grounds for PWL spiritual exercises in the eccentricities of Japanese Rinzai Zen masters whose approaches wander and diverge yet remain distinctively Rinzai in nature. In the first section, we provide some background on treating spiritual exercises in an intercultural context and explore the exemplarily disruptive spiritual exercises that Rinzai Zen offers PWL practice, especially through poetry, kōans, and meditation in the midst of everyday activity. We then turn to particular examples found in the lives and spiritual practices of Ikkyū and Hakuin. We conclude with reflections on how Rinzai Zen and PWL inform one another through the exploration of "spiritual exercise" and disruption not only as scholarly pursuits but also in terms of our own arts of mindful living today. [ABSTRACT FROM AUTHOR]

This article provides an in-depth exploration of the history of East Asian Buddhism, with a particular focus on the Hangzhou region. It highlights how biases from Europe and India have overshadowed the diverse manifestations of Buddhism in East Asia. The article also examines the impact of the Dunhuang manuscripts on our understanding of Chan Buddhism, emphasizing the need for a balanced perspective. It further delves into the flourishing of Buddhism in the Wuyue region during the Tang and Song dynasties, and the contributions of figures like Yongming Yanshou and Daoyuan to the development of Chan Buddhism. The text emphasizes the significant role of Hangzhou as a center for the evolution and dissemination of Chan, Sŏn, and Zen Buddhism in East Asia, and the exchange between Chinese, Japanese, and Korean traditions. It argues for a reevaluation of the study of East Asian Buddhism to include Hangzhou's pivotal role in shaping and spreading these distinct forms of Buddhism. [Extracted from the article]

We turn to some aspects of Zen Buddhist philosophy and use the examples of Aikido martial arts philosophy to explore what might be in common between psychotherapy and martial arts. We focus on existential therapy, which we see has much in common with the philosophy and spiritual practices of the Far East. [ABSTRACT FROM AUTHOR]

This article explores the founding of the Baikaryū, the Sōtō school's lineage of goeika hymn chanting. In the 1920s, Buddhist reformers in other schools developed lineages of singing goeika and in this process standardized the performance practice. Seeing the great popularity of goeika hymn chanting, Sōtō clerics created their goeika lineage in the 1950s, strongly influenced by the Shingon goeika lineages. I examine the background that led to the founding of the Baikaryū. Why did Sōtō clerics decide to create a new goeika lineage? What were their models? And what steps did they take? Throughout this article, I demonstrate that music played a vital role in fostering lay engagement in Sōtō Zen, as well as in other traditional Buddhist schools, in the twentieth century as clerics felt the need to employ new hymns and songs that sound—and "feel"—fresh to lay people. [ABSTRACT FROM AUTHOR]

This essay brings together the perspectives of phenomenology and East Asian philosophies through an engagement with Dōgen, Heidegger, Nishida, and Nishitani to address the concept of place in relation to the concept and feeling of homelessness. With respect to the notion of dwelling and finding one's place in the world and with oneself, the experience of being and feeling lost psychologically will be considered as a way (dao) toward overcoming nihilism and as an opening to attaining an awakened mind. [ABSTRACT FROM AUTHOR]

This work explores how the I Ching (易經), or Book of Change, as an ancient wisdom text can aid in the development of peaceful equanimity, an important skill given modernity's rapidly accelerating pace of change where processes of globalization have exacerbated a sense of loss of control and climate change demands a more holistic and ecological understanding of well‐being. The I Ching is a layered text that both predates and informs Confucianism, Daoism, and Chan Buddhism. Its relational focus contributes to the philosophic syncretism of these three teachings that constitute traditional Chinese worldviews. Its consistent advice focuses on understanding how to deal with change by exercising patience, respect, equanimity, and emotional intelligence. Given China's enormous role today, this work promotes a deeper appreciation and understanding for traditional Chinese values that can strengthen international relations wherein ecological and social justice form the foundation for well‐being. [ABSTRACT FROM AUTHOR]

This article reflects on the motivations of three individuals who, in adulthood, have chosen to adhere to Zen Buddhism, Vaishnavism and Islam; namely, religious groups that are very much in the minority in their home country, Colombia. The methodology used was qualitative, involving an analysis of life stories and semi-structured interviews. The results show that the individuals express dissatisfaction with their lives, as well as a series of criticisms regarding the socio-cultural environment in which they live. Minority religions represent for them an alternative way of living and thinking that they consider more appropriate and satisfying. It is concluded that the individuals are in search of transcendent meaning, not due to a "deficit" or "void", as it is often thought, but rather a state of disorientation generated by processes characteristic of late modernity, such as religious deinstitutionalization, individualization and pluralism. [ABSTRACT FROM AUTHOR]

This paper presents how the Sōtō Zen priest, Kōshō Uchiyama, and the mercurial and polarizing German philosopher, Martin Heidegger, approach what the former calls "opening the hand of thought" (omoi no te banashi). For Uchiyama, the metaphoric opening of our mental hand requires the meditative practice of zazen or "just sitting" (shikantaza) and is said to mean that we avoid the act of thinking. Conversely, Heidegger maintains that the "releasement" (Gelassenheit) of our conceptual grasp is the basis of a more essential and "meditative" mode of thinking and discourse (besinnliches Denken). While Uchiyama and Heidegger appear to be at odds, their approaches are in fact compatible. By engaging in a cross-tradition examination of these two thinkers, I provide an original contribution about how both Uchiyama and Heidegger view opening the hand of thought as the critical step toward a more attuned and compassionate mode of thinking and discourse. [ABSTRACT FROM AUTHOR]

Depression was slow to come to Japan. Selective serotonin reuptake inhibitors (SSRIs) were licensed there a decade later than in the West. Once licensed, the use of antidepressants escalated rapidly. There is now talk of a mental health crisis in children and adolescents in both West and East, in which a younger generation seems to have lost its bearing, and psychotropic drug use in this age group in particular is now rampant despite minimal evidence for effectiveness. A Zen approach to life was slow to come to the West. Meditation in the form of mindfulness arrived in the United States just before the SSRIs arrived in Japan. Mindfulness, as practiced in the West, shows features of commodification that are antithetical to the "spirit" of Zen. The marketing of both SSRIs and mindfulness points to a commodification of techniques that are at odds with the spirit of science. They also point to an encephalization in the way we view ourselves and our problems that may be getting in the way of us seeing how both drugs and meditation are actually acting. [ABSTRACT FROM AUTHOR]

Since the establishment of the Ilkhanid Dynasty, Chinese painting has exerted a profound influence on various facets of Persian painting. This influence facilitated the divergence of Persian painting from Arab painting, fostering the gradual formation of an independent style. To explore whether Zen painting, which has been highly influential in contemporary China, also played a role in shaping Persian painting, this article first discusses the possibility that Zen books and Zen paintings were introduced to the Ilkhanid Dynasty. Subsequently, it delves into the illustrations of the Jāmiʿ al-Tavārīkh dating back to 1314–1315, analyzing Zen elements through three lenses: theme, brushwork, and compositional elements. Through this analysis, the article aims to provide insights into the impact of Chinese Zen art on Persian painting, offering a fresh perspective for scrutinizing the broader Chinese influence on Persian art. [ABSTRACT FROM AUTHOR]

This article examines how sport illuminates the Dadaist foundations of Charles Addams's and Gary Larson's humor in their single-panel cartoons. The article also considers how Addams's and Larson's treatment of sport sheds light on particular theories of humor and elucidates their view of sport as human endeavor and social institution. Ultimately, this article argues that Addams and Larson portray sport in a way that suggests that the appropriate mode by which to approach life may well be the comic and playful one that characterizes Zen Buddhism. While the sport cartoons of Addams and Larson constitute a theater of ludic absurdity, in the end, they also offer us liberating enlightenment. [ABSTRACT FROM AUTHOR]

This article explores the interconnected values of ecosomatics, butoh, phenomenology, and Zen in the context of social and ecological crises. Butoh, a dance and theater form that originated in post-war Japan, has spread globally and incorporates elements of nature and everyday life. The essay delves into the concept of "suchness," a principle of Zen that emphasizes acceptance and curiosity. The author draws on their personal experiences in butoh and their understanding of phenomenology to explore consciousness, perception, and performance. The article concludes with performance experiments inspired by butoh and Zen teachings. [Extracted from the article]

The book "Environmental Philosophy and East Asia: Nature, Time, Responsibility" explores the differences between Western and East Asian attitudes towards nature. It highlights the vibrant folk religion in East Asian societies, which draws on animistic ontology and views the cosmos as inhabited by spiritual forces and entities. The book also examines how Buddhism, Confucianism, and Daoism can be interpreted in various ways, from militant imperialism to an eco-friendly political system. It challenges the simplistic view that Western Christian tradition is solely responsible for the environmental crisis and emphasizes the need for practical policies to address environmental challenges. [Extracted from the article]