On April 12 it was revealed that the Japanese government is deliberating raising the level of the Fukushima Daiichi disaster to 7 on the International Nuclear and Radiological Event Scale of the International Atomic Energy Agency. This is the highest level and the same as the 1986 Chernobyl accident. At the same time, the Japanese government has made moves to evacuate high radiation areas outside of the 20km radius. This move is welcome as critics have decried the original evacuation zone as arbitrary. Discussion has also begun on compensation for victims in the evacuation zone, with talk of 1,000,000 yen per family.

This study traces the origins and development of the concept of Li 理 (Pattern) in early Chinese Cosmology, locating its foundation in the root metaphor derived from the natural lines or veins along which a block of jade can be split by a skilled artisan. From this relatively concrete image, li comes to eventually represent in Daoist cosmology the more abstract quality of the natural patterns or structures within the universe along which all phenomena move and interact with one another without the interference of human beings. After examining how early Confucian works emphasize the more abstract and derivative qualities of order and structure, we see that the likely Yangist authors in the Lüshi chunqiu return to the original metaphor of veins in jade but, instead, apply this to the veins through which the qi circulates through the human body.

We then see how this metaphor is expanded beyond the human body in the classical Daoist texts to come to represent the natural guidelines both within all phenomena and those that guide their movements within the cosmos. Within phenomena these include such varied things as the structures for the generation and expression of emotions within human beings as well as the natural lines along which the butcher's chopper passes in order to cleave oxen. In Daoist inner cultivation literature it is these patterns with which sages accord so that their spontaneous actions are completely in harmony with the greater forces of the cosmos. Only after long practice of the apophatic contemplative methods that include concentrating on one breathing and emptying out the normal contents of consciousness can the sage be able to accomplish this goal of “taking no action yet leaving nothing undone.” Thus the concept of li as these natural guidelines comes to serve as an explanation for why this classical Daoist dictum is effective in the world.

Finally, the Huainanzi contains the most sophisticated and sustained usages of the concept of li as the natural patterns and guidelines in the cosmos arguing that complying with them is the key to a genuinely contented life.

The Xia-Shang Zhou Chronology Project was a five-year state-sponsored project, carried out between 1995–2000, to determine an absolute chronology of the Western Zhou dynasty and approximate chronologies of the Xia and Shang dynasties. At the end of the five years, the Project issued a provisional report entitled Report on the 1996–2000 Provisional Results of the Xia-Shang Zhou Chronology Project: Brief Edition detailing its results. A promised full report was finally published in 2022: Report on the Xia-Shang Zhou Chronology Project. Although numerous discoveries in the more than twenty years between the publications of the Brief Edition and the Report have revealed that the Project's absolute chronology of the Western Zhou is fundamentally flawed, and some of the problems are acknowledged by the Report, still the Report maintains the Project's chronology without any correction. In the review, I present four of these discoveries, from four different periods of the Western Zhou, discussing their implications for the Project's chronology. I conclude with a call for some sort of authoritative statement acknowledging the errors in the report.

The American people have become used to government trickery in foreign affairs—wars and interventions based on lies and falsified evidence, “national security” used to justify the whittling away of privacy, classification of documents to hide embarrassing disclosures, massaging of budget figures to mask outrageous spending on arms, and demands for new weapons when already in possession of an unmatched conventional and nuclear arsenal.

Between 2012 and 2014 we posted a number of articles on contemporary affairs without giving them volume and issue numbers or dates. Often the date can be determined from internal evidence in the article, but sometimes not. We have decided retrospectively to list all of them as Volume 10, Issue 54 with a date of 2012 with the understanding that all were published between 2012 and 2014.

スティーブン・ローチ（Stephen Roach）は、日本で起きた3月11日の地震が世界経済に与える影響について、のんびり構えていてはいけないと警告する。彼が批判する視点、つまり世界経済における近年の日本経済の地位低下――世界における輸出とGDPで日本がシェアを落としていることや中国の台頭、そして成長が見込まれる重要な工業製品のなかで日本でしか生産できないものが少ない――にもとづく「狭い視点」の概要を説明したのち、ローチはこの観点から導かれる次のような「表面的な」結論を受け入れるべきでないとする。彼が批判する結論とは、日本は「すでに重要な役割を果たさなくなっており」、東日本大震災とその余波が世界経済にもたらす混乱は「一時的なもの」で「小さい」というものだ。

This article summarizes relevant historical developments involving Taiwan and Okinawa in Asia-Pacific multilateral relations over the longue durée, and suggests future prospects.

1. Both Taiwan and the Ryukyus are within the Kuroshio (Black Tide) Current Civilization Zone (from approximately the beginning of the 3rd Century): At that time, crops such as cassava and yams traveled northbound with the Kuroshio Currents, which ran from the Philippines to Taiwan and the Ryukyus to Kyushu, while crops such as millet in northern parts of South East Asia traveled to Taiwan via the South Sea and further traveled to the Ryukyus and Kyushu. Together with the path of rice from south of China's Yangtze River via Korea to Kyushu, Japan these were two important sea-borne cultural exchange paths in the Asia-Pacific. However, by the 3rd Century, the direct route from south of the Yangzi to central Japan, as well as the Silk Road from Chang'an in Northwest China to Central Asia, and the shipping route from Guangzhou to India superseded the aforesaid routes. As a result, Taiwan and the Ryukyu Islands became isolated on the international stage for about one thousand years (Ts'ao, 1988).