This study is designed to share a common frame and perspective for comparative studies on mind in a more comprehensive scale and to seek for the way how to depict the Geography of Asian Mind. In this study the Geography of Asian Mind will be discussed as the form of Topology of Mind Model (its abbreviation is TOMM). And this study utHlzes the humanistic approach to the Studies on the Mind as another main methodology balanced with the sc1entific approaches and so most important units of this study are the networks of concepts of the mind. The Mind Model proposed in this study means a specialized pattern of a network of mind concepts used in a field of academic learning or a standardized understanding in a cultural context. The comparison mentioned in this study is just the comparison of mind model to mind model, that is, comparison of network of mind concepts to another one. Therefore this study, which regards the language or the networks of mind concepts as the bask units, has a distinguished feature from the sc1entist research which has little concern about the significance of the language. The proposed methods for the comparative studies on mind are ecological approach, intercultural perspective, interdisciplinary research, and bridging between the traditional wisdoms and present scientific knowledge. The TOMM consists of pentagonal spider gram. The pentagonal spider gram is as follow: 1) Structure and operation of the mind, 2) Change and growth of the mind, 3) Existence and place of the mind, 4) Observation, evaluation and diagnosis of the mind, and 5) Action and effect of the mind.

Transhumanism is a social trend that characterizes a growing number of people who are confident that technologies of human enhancement will enable them to transcend physical and mental weakness, frailty and imperfection. Life extension, intelligence increase, disease resistance, rejuvenation and genetic fortification ... these and other boons lie only slightly in the future, according to transhumanists. There is an inverse relation between technical and philosophical sophistication among leading transhumanist. For example, Nick Bostrom professes nearly blind faith in European Enlightenment rationality and the salvific power of science and technology. For all its technical savvy, transhumanism's uncritical embrace of Enlightenment philosophy renders it a doctrinaire trend in popular cultural, not a philosophical one. Sufism emerged early in the history of Islam as a blend of East Asian spirituality, orthodox Islam and Greek philosophy. Despite its emergence within a revelation-based religious culture, Sufism's deliberative refinement of philosophical anthropology over the course of 13 centuries lends a selfreflexive character to its approach to human transformation. I will argue that while it shares certain transcendental ideals that are traditionally found in Sufism, transhumanism understands and pursues these ideals without significant self-critical evaluation. Transhumanists tend to reduce erstwhile religious ideals to upgradeable, more or less plausible technological products. By contrast, the Sufi perspective offers a non-literal, nontechnological ideals of human perfection. Based on this contrast, I contend that while transhumanists are moved by the same transcendental urges, they act on these in ways that are at best futile, and at worse, ultimately self-defeating.

There have been debates in almost every corner of the globe over the definitions of culture, identity, and what is ethics. These social constructs all originate in our mind, a product of an individuals' ontology, genes, environment and relationships. As countries have developed spaces to discuss their values, we have also seen the role of social science as a driver towards understanding of different social relations and patterns between and within cultures, and increased understanding of our views of nature. Bioethics is the concept of love, balancing benefits and risks of choices and decisions, in our ethical mind. This heritage can be seen in all cultures, religions, and in ancient writings from around the world. This paper will explore in particular some examples of the ethical mind in American and Asian peoples, starting with descriptions that we have in a project to construct an Repository of the Ethical Worldviews of Nature of selected indigenous peoples. Some of the cultures lack written repositories of their traditions, but in both regions there are attempts by some communities to document their traditions, and/ or apply them to contemporary ethical challenges in a post colonial era. How should we proceed in these studies, also given that the mind of youth and aged persons also vary in the era of mundialization and globalization.

In Korea, there has recently been a hot debate around the theory of sudden enlightenment by Jinul, one of the two greatest scholar monks in the history of the Buddhist tradition of Korea. This debate was provoked by a contemporary monk named "Seongcheol," who criticized Jinul's theory is not perfect due to its emphasis on the need of gradual practice for the ultimate awakening. Since Jinul literally embraces the idea of sudden enlightenment with gradual practice, Seongcheol's criticism has some persuasive power. This debate is important in that it might shed light on the nature of human mind in general in the aspect of its fundamental characteristics. Daosheng, the original proponent of sudden enlightenment in China, emphasizes that the sudden enlightenment of Buddha nature in one's own mind consists in overcoming the objective observation of Buddha nature and perceiving Buddha nature through a spontaneous and subjective self-awakening. Since the ultimate identity of human person in its subjectivity has recently been challenged by some scientists and philosophers, the significance of sudden enlightenment in East Asia, especially in regard with Jinul's theory, might be reexamined in the context of this contemporary challenge so that it can contribute to the deeper discussion on the uniqueness of the nature of human subjectivity.

ontological distinction between "presence-at-hand(Vorhandenheit)" and "readiness-tohand( Zuhandenheit)". Roughly put, the former indicates the way in which things exist regardless of a cognitive agent's interest or purpose. Whereas the latter signifies the way in which things exist in connection with a cognitive agent's particular interest or purpose. The distinction in question has been chiefly used to uncover the priority of human existence to indifferent, natural realities in the world. While taking the Heideggerian ontological idea seriously, I propose to formulate and explore the following questions: What does the mind associated with the presence-at-hand(MPH) look like? Also, what does the mind linked to the readiness-to-hand(MRH) look like? As an answer to the questions, I provide the suggestion that on the whole, MPH is representational and self-contained, whereas MRH is non-representational and others-contained, and those two different aspects or kinds of the mind are somehow united in the same self that interacts with the two different ways of being, i.e. Vorhandensein and Zuhandensein. This consideration of MPH and MRH can shed light on some baffling issues about the nature of the mind. In that regard, for example, a clue as to how we can resolve the theoretical conflict between representationalism and non-representationalism in perceptual intentional experience is suggested.

Shitao(:tJ11) suggested that the one stroke of painting is the beginning of the Universe. he claimed that the one is the foundation of all the images. It is based on the DaoJ! that is erupted myriad creatures. His theory of one stroke is showing the root of the world and mind of artists. His theory is a mind theory of mind as well. As a Korean painter, I would like to explain my painting by the Shitao's theory of one stroke. It is painted by natural color from pine tree to draw the pine tree. It is claimed that one stroke is displayed by the way of seamless from the material to art.

The ideal personality is an ultimate expectation of personal moral development. It stands for the perfect understanding of personal morality, indicates the orientation of moral development and affects the final tendency of social ethic. Therefore the ideal personality not only becomes the theoretical core and spiritual soul of every morals system but also is the theory focal point of moral theorist in different historical period. Actually the ideal personality is a theoretical expression of the value objective of human development and the strong belief or conviction of human's self-perfection. The huge difference about the ideal personality between Confucius and Aristotle has greatly influenced the differentia of Chinese and Western moral culture. The comparative study will elaborate their respective contents and structures, analyses differences and similarities in the two systems, and discuss the potential significances for understanding ChineseWestern cultural differences and reconstructing modern moral culture.

First of all, the rise of Islamic science should be attributed to its inherent thirst for knowledge, and the internal demands by means of building external knowledge platform, which promoted Islamic science to glory. Secondly, translation movement of the Islamic civilization which combined reason with realism, made a good preparation for the research of the traditional mathematics and the experiment research of modern science. Finally, the medieval Islamic science began to discover the world and people, which became the important premise of the renaissance. Therefore, the Islamic science prepared an important channel for input and output of modern scientific knowledge, and became the hub and bridge thought ancient and modern science. Although in the fifteenth Century Islamic science declined gradually, it did provide the necessary soil for the growth of the tree of modern science. The golden age of Arabic Islamic culture came in theAbbsid Dynasty (750A.D.- 1258A.D.), when the capital city Baghdad was a flourishing international city and an academic city blending cultures from all over the world. It was a place that gathered diversified cultural models and religious thoughts. When the Arabic culture evolved, which used the Arabic as the major language, it absorbed the essences of many other cultures that greatly enriched the connotations of Arabic Islamic culture, stimulated the wisdom of the Arabic people and laid a foundation for the Abbsid Empire to create the wonderful cultural achievements in its latter part that had far-reaching influence. The medieval Islamic world, by absorbing and merging the other cultures and thanks to the strong financial support given by a few generations of caliphs to scientific researches for the sake of their own development, the Islamic science possessed the necessary elements for prosperity. Besides, the brilliant achievements made by Islamic civilization in the medieval age also helped lay a solid foundation for the modern scientific development. The thesis tries to identify the inherent correlations between the medieval Islamic thought of science and the modern thought of science.

One of the central problems for today's philosophy is elucidation roles of individuals and communities in history. For modern researchers it is stress-free to keep a clear divided line between them, as well as between religious and secular, communalist and nationalist and etc. Such approach becoming a recognized problem and I want to suggest that one way of shedding light on the issue may lie in widening sphere of philosophical discourse on mind, without making simplistic distinctions between rational and irrational in history. At this context would be right to recognize that culture creates the human mind. Once this done, it becomes less complicated to evaluate not just the pass history but also the current socio-political trends of modern development, including Central-Asian. At this context I propose to stress role of communitarian mind and it's oppositions\links with today's nationalism in the region. Community-based social structures managed to survive for a long Central-Asian history. Islam as a dominant religion managed to accept communal diversity as a natural law here. Such frame is particularly observable since Central-Asian Muslims succeeded to develop and keep unique TurkishPersian (settled-nomad) cultural synthesis. However today we have heating up problems among all five modern Central Asian states (Tajikistan, Uzbekistan, Kazakhstan, Kirgizstan, Turkmenistan) and most experts could not able to have clear explanations on today's brinkmanship (borders, water, migrants and etc.). But on the roots of conflict is ignoring communitarian mind and accepting nationalism.

The paper is devoted to the field work carried out by outstanding psychologist Alexander R. Luria and his team in isolated villages in Uzbekistan and mountain Kyrgyzstan (1931- 1932) and its place in cross-cultural studies. Many people of these places never went out of own villages. That time, in the Western social science racist theories that interpreted the differences in ways of thought in terms of biology were popular. These theories were based on application of "standard intellectual tests" to illiterate peoples in Asia, Africa and Latin America. A. Luria has criticized these "standard intellectual tests", and results of his survey gave strong proof of ties between level of social conditions and peculiarities of mental processes but not between race and mind. Long before the famous Western works on comparative psychology and cultural anthropology (J. S. Bruner, M. Cole, P.M. Greenfield, J. Gay, C. Levi-Strauss, etc.) published in 1950-1970-s, the A. Luria' research expedition has anticipated the main directions and results of future crosscultural studies.

Annotation. The Book of Changes (Y1 J1ng, Chzou I) is the oldest text which is largely defining constructions of thoughts, system of values and algorithm of human behavior in the culture of Far East and South-Eastern Asia. The aim of the article is to determine the understanding of Mind as a human cognition in this authoritative text taking into account Russian interpretation which was made by Y. K. Shutsky. This issue, which has not always stressed by scientists, accelerates philosophical-worldview significance of Y1 J1ng and helps to recognize some aspects of how world famous representatives of cultural cluster of Far East and South-Eastern Asia understand the Mind. The object of this article is interpretation of mind in the Book of Changes, which is an authoritative philosophical monument of Ancient China. The author proves that this text has a philosophical origin, not only according to its content, but also in its type of interaction with the reader. There are defined some textual elements of the Book of Changes, which allow to reconstruct the interpretation of mind, in many aspects relevant to the modern cultural situation.

Traditional Chinese Philosophy is different with the Western Philosophy as metaphysics of substance and epistemology for inquiry cosmos, world and knowledge. Its interest lies in considering the relationship between man and world, man and man, man and himself, in order to construct ethic aesthetical and value world of meaning. Therefore, Chinese Philosophical Human Studies of humanism directly concern the issue of mind. There is not only theory of Mind-Nature, but also many scholars regard Confucianism as Philosophy of Mind, so that some see Chinese Philosophy as Philosophy of Mind. These understanding are coincident with postmodern Mind Ecology Studies in the perspective of Process Philosophy, so we. can say that Chinese Philosophy of Mind has the meaning of Mind Ecology Studies, and the latter further demonstrates the contemporary theoretic value and meaning of practice from Chinese Philosophy of Mind. Hence, three issues have to be discussed in this paper. First one is the Mind as Absolute Subject and Its Characters. The traditional Chinese Philosophy always see mind as an absolute subject which dominates everything, concerns everything in the universe, moreover, the mind as absolute subject has characters of wholeness and introversion. Second one is The Mind with Praxis Function for Growing and Developing. The growing and developing is a process, so the mind is not entity but spiritual praxis for actualizing Sage Realm of morality. In the course, various factors and relations of the mind get synergy in the thinking of organism and holism. Third one is Seeing Chinese Philosophy of Mind from Mind Ecology Studies.

In his book meta-Reality (2002), Roy Bhaskar, the originator of the intellectual movement of critical realism, terms 'metaReality' as a philosophical theory of 'non-duality' which cannot be enclosed in the merely dualistic dimension of reality. I understand that his metaReality is an outcome of the overcoming of the existing western philosophy: dualism and its derivative problems. Tracing Bhaskar's intellectual trajectory from critical realism to metaReality, I present how he establishes his meta-philosophical work on reality against anthropocentric dualism prevalent in human thoughts. As Bhaskar's original critical realism consistently keeps the anti-anthropocentric driving force, the spiritual transformation of metaReality is also on the same line. Furthermore, I insist that Bhaskar's conviction that anti-anthropocentric turn from the previous western philosophy can resolve all the problems he indicated in his previous works is perfectly justified and completed in metaReality. As Bhaskar indicates in his book meta-Reality, the realization of the possibility of non-duality in this dual world, which is dominated by dualism, is accomplished when we awaken to the transcendentally real self, and this awakening is necessitated by 'shedding our sense of ego, our sense of separateness from things in the world, together with all other illusory and heteronomous sources of determinism.' In this presentation, I argue that the philosophical search for reality is accomplished when it is incorporated with eastern spirituality of self-realization.