The Korean healthcare system is divided into two, Western Medicine and Korean Medicine. Postpartum illness, called as Sanhupung in Korean, has officially been recognized as a serious disease in Korean Medicine, while it has not been acknowledged as a disease in Western Medicine. This paper attempts to investigate how Korean Medicine has changed in relation to Western Medicine using Sanhupung as an example, and to analyze the discourse in the literature of Korean Medicine (KM) by examining recent government policies toward childbirth and　KM, as well as academic articles on Korean medical practices. The method of analysis is the review of 47 papers about Sanhupung which have been published since 1985 in Korean traditional medical journals. As a result, Sanhupung, supported by Traditional Chinese Medicine (TCM) and its historical and theoretical background, has gained more importance with the various case reports and the studies carried out on actual patients in Korean Medicine. Korean Medicine has played a significant role in the health care of postpartum women　and at the same time, brought an increased social awareness to concerns related childbirth. Subsequently, health care for women during the postpartum period (Sanhujori) has grown in importance. This development is not only relevant to medical disorder found in TCM, but to all illnesses. It shows that illness is an intimate conjunct part of a social system, and is strongly influenced by culture and socially constructed.

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In recent years, it has been proposed that we should focus on common properties of various life changing experiences such as near-death experiences, death-bed vision experiences, shared near-death experiences, enlightening, meeting with deceased people, mystical experiences, and the recall of past lives, and record, investigate, and analyze them within the same theoretical framework. In this new trend, these various life-changing experiences are referred to as "spiritually transformative experience (STE)." In this paper, I would like to report an intriguing case of two Japanese children who talked about their prenatal memories: One talked about "life-between-life&quto; and "past-life memories,&quto; and the other about &quto;womb&quto; and &quto;life-between-life memories&quto;. Their words were life changing for the mother and hearing the children talk about these memories can be regarded as an instance of spiritually transformative experiences. This paper also considers the possibility of utilizing the Life Changes Inventory-Revised developed by Bruce Greyson and Kenneth Ring to assess the effect of the experience.

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"Olympism" was a word coined by Pierre de Coubertin who proposed the revival of the Modern Olympic Games. The term Olympism was translated literally into Japanese as %apos;オリンピック主義 Olympic-ism%apos;, according to the book "Olympic Memoirs by Pierre de Coubertin", translated by Kenkichi Oshima into Japanese in 1962. On the other hand, the "Olympic Charter" compiled in 2015 has pointed out two fundamental indicators of the contemporary interpretation of Olympism. The first determines that Olympism is a philosophy of life, exalting and combining in a balanced whole the qualities of body, will ,and mind. The second indicator determines that Olympism seeks to create a way of life based on blending sport with culture and education. However, in 1936 Coubertin explained the scope of the work to which he aspired, writing that, "my Olympism only represents part of undertaking, about half&quto;. This paper seeks to examine the core subject of Olympism based on pursuing the Olympic Movement, with a focus on Coubertin's final wishes, and to inspect the Olympic Movement in Japan as promoted by journalist Kenkichi Oshima.

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In the last year, the author deepened understanding of 'life' through a relation between aging and the individuation process around a point of contact between biological and psychic life. He, in the present time, considers it from a viewpoint of evolution; for it is thought to be closely related with the evolution of organism (living things). It was actually discussed from the evolutionary theories of the East and the West. 'Life' was also thought by introducing the correspondence principle as a hypothesis. Our aim is to deepen our understanding for 'life'. However, it is so difficult to treat directly life itself. Thus the author began firstly to discuss the two evolutionary theories by exchanging life for organism. He especially focused a difference of the two theories that may be closely related to the biological life as well as the psychic life. Although the two is seemingly much different, these may be probably synthesized through causality and acausality (or synchronicity) and the correspondence principle, with obtaining some hints from monographs of Hayao Kawai. 'Life' was furthermore deepened from such an approach.

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