bluuebunny/crossref_metadata_2025_split huggingface dataset:
SWRL: Rule Acquisition Using Ontology
Authors: Plinere Darya , Borisov Arkady 
Published: March 2010

SWRL: Rule Acquisition Using Ontology
Nowadays rule-based systems are very common. The use of ontology-based systems is becoming ever more popular, especially in addition to the rule-based one. The most widely used ontology development platform is Protégé. Protégé provides a knowledge acquisition tool, but still the main issue of the ontology-based rule system is rule acquisition. This paper presents an approach to using SWRL rules Tab, a plug-in to Protégé, for rule acquisition. SWRL rules Tab transforms conjunctive rules to Jess rules in IF…THEN form.
Influence of Thermo-Dynamic Properties and Thermal Inertia of the Building Envelope on Building Cooling Load
Authors: Jaunzems D. , Veidenbergs I. 
Published: March 2010

Influence of Thermo-Dynamic Properties and Thermal Inertia of the Building Envelope on Building Cooling Load
Buildings are responsible for about 30 % of the total energy consumption of Latvia. Specific heat consumption is 200-225 kWh/m2 per annum, for its part the average consumption of one household is about 1000-1200 kWh per annum. Due to increasing needs for comfort, an increase in the total area of buildings covered by glass, as well as intensified interest in establishing a good microclimate in buildings, there is also increasingly more attention paid on to the cooling load of buildings and the related heat transfer and exchange processes. Thermal inertia and the thermal mass of building envelope are main factors, which substantially influence the amplitude of changes in temperature and the period during which the internal temperature is dependant on the external temperature.
Small-Scale Chp Potential in Latvia and Estonia
Authors: Volkova A. , Latõšv E. , Siirde A. 
Published: March 2010

Small-Scale Chp Potential in Latvia and Estonia
In the research the small-scale CHP potential of Latvia and Estonia has been defined. Factors, which influence the CHP development, were analyzed in this paper, including political, geographic, climatological, legislative and technological factors. For the small-scale CHP potential assessment the three alternatives were chosen. The first alternative is the case, when only the hot water is taken into account. In this case the CHP can work with full load during the whole year because the heat load will not change (k=0,13). For the second alternative the results of the previous research were used. In this case an optimal relative heat load has been found for a small-scale CHP. This optimum value is 0,3. According to this optimum value the CHP can produce more electricity working with full load than in the first case. However, the CHP does not work whole year round. The third alternative shows the situation for the small-scale CHP when a half of the maximum heat load will be covered by the CHP. The formulas and the results for each case were provided.
The Analysis of Noise Level on Saulkarsti Bypass, Latvia
Authors: Zandberga A. , Lieplapa L. , Blumberga D. 
Published: March 2010

The Analysis of Noise Level on Saulkarsti Bypass, Latvia
The environmental impact assessment (EIA) is an acknowledged method in the world used for estimating the possible changes to the environment caused by proposed development activities, including the development of linear infrastructures. The EIA of planned projects for building or reconstruction of the motorways in Latvia are usually carried out in a short time frame, and therefore the data characterizing current environmental conditions sometimes are not of the best quality. These kind of data gaps cause an inaccurate prognoses on the possible changes to environmental quality after project implementation. Our research demonstrates that this was the case concerning the weak evaluation of sound levels on the Saulkrasti bypass. Within the framework of the EIA, the prognosis of sound levels was elaborated, prooving that, generally, the traffic sound will be within the officially permissible levels, although the problem points are recognized and the erection of sound barriers are proposed. After construction of bypass, however, the noise monitoring has not been carried out in order to verify whether the prognosis are true. In fact, the results of experimental measurements at four points on the Saulkrasti bypass showed the opposite - the noise level in the daytime (Ld) exceeded the acceptable value at all points of the measurements, including the places with installed sound barriers. The task of our experimental measurements on the bypass was also to find a correlation between the noise level and traffic intensity. The results showed that a correlation between these factors is weak, and the noise level is not directly dependant on traffic intensity, but on the total impact of several factors.
Osteochondral Lesion of the Talus
Authors: Stockton Bradley J. , Boyles Robert E. 
Published: March 2010

The patient was a 27-year-old male soldier in the United States Army who presented to a physical therapy clinic with a chief complaint of left ankle pain following an inversion ankle sprain during a road march. Observation revealed bilateral pes planus with a nonantalgic gait. Active range of motion measurements of the ankle revealed excessive inversion and decreased dorsiflexion on the left ankle. Ankle radiographs revealed an osteochondral defect of the medial talar dome, and magnetic resonance imaging revealed an abnormality on the medial aspect of the talar dome, with considerable bone marrow edema and depression of a portion of the articular cortex. The patient was referred to an orthopaedic surgeon and underwent left ankle mosaicplasty and medial malleolar osteotomy. J Orthop Sports Phys Ther 2010;40(4):238. doi:10.2519/jospt.2010.0406
Les sources scripturaires de l'Upadésa et leurs valeurs respectives
Authors: Lamotte Etienne 
Published: March 2010

The Scriptural Sources of the Upadeśa and their respective value.
E. Lamotte examines the attitude which the author of the Upadeśa assumes regarding the six scriptural traditions to which he constantly refers.
- 1. The Sūtra-pitaka. After a summary of two previous articles of his (which have just been translated into English by Sara Boin Webb: "The assessment of Textual Authenticity in Buddhism", Buddhist Studies Review I. 1 [1983-84], p. 4-15 and "The Assessment of Textual Interpretation in Buddhism", Ibid. II, 1-2 [1985], p. 4-24), Lamotte exposes the critical contribution which the Upadeśa makes itself: three viewpoints that have to be interpreted according to their different contexts. They are: 1. the "mundane" viewpoint, 2. the viewpoint adapted to the disposition of the auditor, 3. the "therapeutical" viewpoint and a 4th point of view which is the "definite" one, that of the absolute.
- 2. The Vinaya is treated with condescension: it is necessary for the good operation of the community but does not express the nature of things.
- 3. The Abhidharma is very much stressed by the Upadeśa inasmuch as it is a systematisation of the Sūtra-pitaka and the model of a didactic method. It is however rejected wherever it seems that the Ābhidhārmika have introduced personal ideas into their teaching.
- 4. Jātaka and Avadāna are human products toward which one may adopt a subjectivist point of view in the perspective of Upāya.
- 5. However, the Mahāyāna-sūtra are the predication of the Buddha, which is justified either through the laborious pseudo-historical explanation or through recourse to a psychic explanation which is an original feature of the Upadeśa: auto-suggestion procured by Samādhi (as cause) and the true nature of things, which is the attainment of Prajnā (as result).
- 6. Lastly, the Sāstra of the Ancient Madhyamaka are human productions, venerable but not infallible. The author of the Upadeśa does not take the negative stance of Nāgārjuna. The true character of things which is their absence of character becomes a kind of neutral ground which, by degrees, can be assimilated to Nirvāna.
It is this relativism that Lamotte considers to be the great lesson of the Mahayanistic exegesis of which the Upadeśa is the finest flower.
Le maître de Dhyāna Chih-ta et le "subitisme" de l'école du Nord
Authors: Faure Bernard 
Published: March 2010

This article focusses on the life and thought of an influential figure of the Northern line of Ch'an Buddhism, Chih-ta (alias Hou-mo-ch'en Yen, d. 713). Several works on Ch'an doctrine attributed to him have been found among Tun-huang manuscripts. These texts have been considered by Japanese scholars as posterior to the famous sudden/gradual controversy initiated by Shen-hui in 734. But Chih-ta's epitaph, ignored until now, clearly shows that his teaching on "sudden awakening" largely predates Shen-hui's attack on Northern Ch'an, and that his ideas derive from the doctrine of his master Shen-hsiu (606-706), the "founder" of the supposedly gradual Northern school.
It is therefore necessary to reconsider the teleological schemas still prevalent in Ch'an historiography, according to which the early Ch'an tradition is characterized by a transition from the "gradual" to the "sudden" teaching — the latter being the emblem of orthodoxy and the hallmark of Shen-hui's Southern school. Chih-ta's epitaph is also significant for giving us a hint at the relationship between Ch'an and esoteric Buddhism, as well as the importance of popular predications and the central role of women in Northern Ch'an.
Le Fenghuang et le phénix
Authors: Diény Jean-Pierre 
Published: March 2010

Despite the numerous similarities between the Chinese Fenghuang and the Western Phoenix, there is as yet no comparative study of these two legendary birds.
Believing in their real existence in nature, specialists have long searched the fauna for their prototypes. The rich variety of descriptions in literary and iconographic sources suggests, however, that both birds are a composite product of the characteristics of numerous different birds both real and imaginary. Their size, shape and behaviour as well as their alleged hybridity are not the result of any observation in nature. They have a purely symbolic significance which is not derived from observation or description. On the contrary, the symbol precedes and determines the description. The diversity of their symbolic meaning determines their physical features.
In this symbolism we can discern three themes which illuminate the essential differences between the Chinese and the Western bird. 1) Both are auspicious but the apparition of the Fenghuang has a more political meaning (inauguration of order and peace) while the Phoenix has a cosmic (cyclical) and a religious (death and resurrection) significance. 2) The exemplary heroes whose images these birds represent are very different: in China, the Confucian sage and the Taoist saint; in the West, the god who dies and is resurrected in his body. 3) Whereas the Phoenix has a fundamental relationship with the sun, the Fenghuang became a solar bird only through confusion with the Red Bird (of the South).
The two birds symbolize different aspirations: the Fenghuang stands for an ideal of harmony for this world and society whereas the Phoenix represents the hope for reincarnation in another world beyond.
Kou-mang and Ju-shou
Authors: Riegel Jeffrey K. 
Published: March 2010

Kou-mang et Ju-shou sont, dans les sources de l'époque Chou (surtout le chap. sur les spectres du Mo Tzu et un passage du Kuo-yū, section Chin-Yū) une paire de divinités en charge de la vie et de la mort. Kou-mang, mi-homme mi-oiseau, est l'esprit de l'Est, associé au soleil levant, au printemps, à l'origine de la vie. Il accorde la longévité à ceux qui en sont jugés dignes par les dieux. Ju-shou, par contre, décrit comme un homme muni de griffes de tigre, est identifié avec l'Ouest, le soleil couchant, l'autonme, la maturité et le déclin de la vie. Il inflige les punitions que les dieux envoient aux malfaiteurs. Derrière les descriptions des attributs et des rôles des esprits, on devine un système qui intégrait Kou-mang et Ju-shou dans un panthéon orienté dans l'espace. Ce système est intimement lié à celui des wu-hsing ou "Cinq Agents" et les deux dieux ont, en effet, été intégrés à divers traités wu-hsing.
Des sources de l'époque Shang suggèrent que la divinité Ju-shou des Chou remonte à un dieu déjà mentionné dans les inscriptions oraculaires. Un appendice traite Kou-mang et Ju-shou comme possibles préfigurations, à leur tour, du couple divin de la Reine Mère de l'Occident ( Hsi-wang-mu) et du Sire Roi de l'Orient (Tung- wang-kung) des Han.
La littérature divinatoire dans le Daozang
Authors: Kalinowski Marc 
Published: March 2010

The Daozang contains forty odd texts or portions of texts which are devoted to one or another form of divination. These texts are of three main types: numerological and symbological exegesis related to the Yijing; oracle slip (qian) collections; mantic procedures, including texts of calendarology, hemerology, astrology, meteoromancy, topomancy, and physiognomy. The main interest of the first group is that it exists, for this reminds us that the Yijing is not the exclusive preserve of Neo-Confucians. Among the second group we take special note of the Huguo jiaji Jiangdong wang lingqian: it is the oldest extant text of its kind (1225-1227), and we have precise information about its composition and cultic use.
But it is the third group which is of the greatest significance: in it we find texts which reveal the link between the divinatory almanacs of the pre-imperial period and Taoist calendarology of the Six Dynasties, texts of the early Song which help us to understand the relationship between the Dunjia system and Liuding rites, and texts which may represent an intermediary step between the Indo-Iranian astrology imported by the Buddhists during the Tang dynasty and the post-Song system of the horoscope (mingli xue).
Secret Halls of the Mountain Lords: The Caves of Wu-t'ai shan
Authors: Birnbaum Raoul 
Published: March 2010

Le paysage religieux de la Chine ancienne était ponctué de lieux- charnières entre le monde des esprits et celui des humains, A l'époque médiévale, les montagnes étaient de ces lieux-charnières par excellence, et leur caractère sacré était encore accentué par la croyance qu'elles abritaient en leurs flancs des grottes magiques. La prédominance du bouddhisme influença la perception de la géographie sacrée: certaines montagnes devinrent fameuses comme siège de manifestations de Bodhisattvas , le Wu-t'ai shan notamment, vénère comme haut-lieu de Wen-shu (Manjusrï).
Les nombreuses grottes du Wu-t'ai shan peuvent être classées en quatre types:
1. Grottes d'habitation. La tradition bouddhique de grottes aptes à la pratique individuelle ou collective rencontrait la tradition chinoise de l'habitat troglodytique.
2. Grottes paradisiaques. Certaines grottes, comme la Grotte de Diamant et la Grotte de Nārayāna étaient vues comme des antichambres des domaines paradisiaques. Demeure du dieu de la montagne (Shan-shen) aux temps les plus anciens, la Grotte de Diamant devint ensuite la résidence de Wen-shu et de son escorte de dix-mille Bodhisattvas. Les récits d'expériences étranges en ce lieu et la description de ses splendeurs secrètes suivent de près l'évocation des mystères des grottes-cieux dans les traditions taoïstes décrites dans l'ouvrage pionnier de Max Kaltenmark.
3. Grottes à apparitions. Les racines bouddhiques de semblables manifestations de divinités à leurs fidèles remontent à la tradition de la Grotte du Reflet du Buddha à Nagarahāra. Le développement assez tardif de cette croyance au Wu-t'ai shan est peut-être dû à l'influence de la tradition du P'u-t'o shan.
4. Grottes matrices. Le seul exemple en est la Grotte de la Mère des Buddhas. Cette grotte a trois chambres, et l'accès à la plus profonde se fait par une fente dans la paroi rocheuse. Le retour à partir de cette matrice par le canal d'accouchement est une forme de renaissance rituelle. Cette pratique du Wu-t'ai shan est peut- être unique en Chine, mais a des parallèles, étudiés par R.A. Stein, dans d'autres cultures asiatiques.
La description de ces quatre types de grottes donne une idée de la diversité et de la complexité de ce qu'est une montagne sacrée en Chine. L'importance des grottes paradisiaques dans ce haut lieu bouddhique témoigne sans doute de l'endurance d'un fond commun aux religions chinoises par rapport auquel la distinction entre bouddhisme et taoïsme apparaît surtout comme nominale.
Recherche sur l'alchimie intérieure (neidan) : L'école Zhenyuan
Authors: Robinet Isabelle 
Published: March 2010

Internal alchemy (neidan) must be distinguished from operative alchemy (waidan) and from the various techniques of breath- circulation. Internal alchemy borrows from operative alchemy its use of the Yijing and of certain chemical terms, but it does not seek to produce any chemical substance; rather, it transfers the alchemical goal of synthesis into the realm of breath and meditation techniques and philosophy. The nine texts to be examined here belong to the teaching of the True Origin (Zhenyuan), a school whose history remains obscure.
This tradition traces its origins back to Ge Hong and to operative alchemy. The texts also refer to the Yinfu jing and the Cantongqi. Numerous borrowings from the Shangqing literature also occur, among them the term zhenyuan itself. This is hardly surprising, as the Shangqing incorporation of chemical recipes and breathing techniques may be considered to be the impulse at the origin of internal alchemy. But the synthetic drive behind the Zhenyuan texts goes beyond purely Taoist sources:
-correspondences are established between Taoist and Buddhist notions (wu and you, for example);
-the zhenyuan the "true origin," is identified with both Mencius' haoran zhi qi and the Taoist yuanqi;
-elements from Taoist neiguan, "internal contemplation," and from medical texts are incorporated in the Zhenyuan synthesis, as are Buddho-Confucian notions of morality inherited from Taoist Lingbao scriptures.
The texts devote considerable space to cosmogenetic speculation and seek to synthesize Laotzian metaphysics, notions of Taiji, Qian, and Kun, and the Taoist concept of primordial breath as the link between the one and the many, via the mechanisms of its circulation in the macro- and microcosms. It is in the context of this speculation that one of the texts presents the Taiji diagram that plays so important a role in Sung Neo-Confucianism.
Most of the oppositions characteristic of other neidan texts are also to be found in the texts of the Zhenyuan school— water and fire, lead and mercury, etc. — as is the contrast between ordinary people who "follow" the natural course of things and engender children and those who "master" this course and engender their immortal self. Also noteworthy is the characteristic neidan emphasis on "double cultivation" of the physical and the mental. Most important, however, is the symbolic use of alchemical terminology: the "true crucible" is identified with the Big Dipper, the "true mercury" with the sun, and the "true cinnabar " or lead, with the moon; these heavenly bodies are in turn linked to the hun and po souls in the human body. The union of these elements is to be effected according to a calendar divided into twelve sections represented by hexagrams.
In short, the Zhenyuan school gives us yet another example of the Taoist genius for synthesis. At the same time, it has its own unique characteristics linking it to the Shangqing and Yijing traditions.
Vers la redécouverte de Tōrei
Authors: Mohr Michel 
Published: March 2010

The role played by Tōrei in the revival of the Rinzai school is still not widely known. Continuing the movement initiated by his master Hakuin, Tōrei lived at the crucial period preceding the emergence of the Takujū and Inzan lineages. He gave his certification to Gasan, leaving thus his imprint on all the remaining lineages up to today. Tōrei's life and work also reveal a remarkable combination of erudition and spiritual depth, expressed in his numerous works, including commentaries on classical texts.
The author argues that the study of the Tokugawa period is essential for understanding Rinzai Zen as it is today. It shows in particular the limits of the idealized image associated with the so-called golden age of the Zen school during the Tang period. However, the field of modern Japanese Zen Buddhism is still much neglected by both Japanese and Western scholarship. Further research on modern Rinzai Buddhism must take into account Hakuin and his school within the general context of reforms made in most of the Buddhist sects at that time. A closer look at the specific contribution of Hakuin's successor is an important step for getting a more precise picture of Zen Buddhism as it developed during that period.
This article has five parts:
I. The place of Tōrei in Hakuin 's lineage
II. The state of the field
III. Biographical data
IV. The main works of Tōrei (including dates of composition
and publication, when known)
V. Bibliography
Instructions for the Grave: The Case of Yan Zhitui
Authors: Dien Albert E. 
Published: March 2010

Les "Dispositions finales " (concernant surtout ses funérailles et sa tombe) terminent les "Admonitions familiales" de Yan Zhitui, grand-père du commentateur du Han shu, Yan Shigu. Ce texte de la fin du VIe siècle témoigne de l'attachement de son auteur au Bouddhisme, dont il recommande la lecture des Ecritures et l'observance de l'Ullambana, et au Confucianisme, en particulier en ce qui concerne la piété filiale. On connaît par ailleurs le dédain de Yan Zhitui pour la quête taoïste de l'immortalité. Son "testament" est spécialement intéressant par sa volonté de funérailles simples (bozang) afin que leur modestie compense l'insuffisance des honneurs funéraires qu'il a rendus à sa mère dans des circonstances difficiles. Ses exigences, parmi lesquelles le refus d'un certain nombre d'objets usuels dans l'équipement des tombes, semblent obéir à des raisons spécifiques.
Les objets usuels dont il est question, l'archéologie nous a appris à les connaître, surtout dans des tombes d 'époques plus anciennes, sans toujours nous en expliquer le sens. Si Yan Zhitui accepte un cercueil de pin avec image de la Grande Ourse (tradition funéraire dont nous avons des traces juqu 'à l'époque des descriptions de De Groot, à la fin du XIXe siècle), il refuse de la cire, les gâchettes d'arbalète (engin apotropaïque), le porcelet de jade (symbole d'un au-delà paisible?), des figurines anthropomorphes métalliques (substituts du défunt lui prêtant main-forte dans l'au-delà).
Les relevés archéologiques (cf. Tableau) semblent montrer que le porcelet de jade a pu se diffuser du Sud vers le Nord de la Chine à une époque où certes les réfugiés venus du Sud dans le Nord, comme Yan Zhitui, étaient nombreux, mais où les historiens avaient tendance à considérer que c 'était l 'émigration du Nord qui imposait sa culture au Sud.
Passant de l'archéologie à l'étude des inscriptions funéraires (souvent pourvues d'inventaires) contemporaines de Yan Zhitui dans la région de Turfan, notre attention est attirée par une inscription de 558. Elle nous montre que les objets que Yan Zhitui semble récuser par modestie et piété filiale pouvaient bien relever d'un contexte de sotériologie bouddhique assez comparable au contexte taoïste dont Anna Seidel étudiait la préfiguration dans ses "Traces of Han Religion in Funeral Texts Found in Tombs ".