Tian-Ren-He-Yi Strategy: an Eastern Perspective
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The Unity of Yin and Yang: a Philosophical Assessment
The Unity of Yin and Yang: A Philosophical Assessment Thaddeus T'ui-chieh Hang National Chengchi University, Taipei "One yin ^ and one yang d, constitute what is called Tao 51"; "When yin and yang are united in their virtue, the soft and the hard attain their physical shape." These famous statements are drawn from the "Appended Remarks" (Hsi-tz'u Slit?) of the / Ching %M.. Since they were uttered more than two thousand years ago, they became the metaphysical foun- dation for the two great philosophical schools of China, namely, Taoism and Confucianism. For both these schools, yin and yang, two contrasting but mutually compensating components constitute unity in harmony. We shall endeavor to give an historical account of this concept, describe it phenomenologically, and venture a philosophical assessment from cos- mological, anthropological, as well as theological points of view. I. An Historical Account The origin of yin-yang ideas must be sought in very ancient times. In the Book of Poetry (Shih-ching I^M?i<) the words "yin" and "yang" signified the north and south sides of a mountain.1 In the Book of Historical Documents (Shu-ching US?) the two words never appeared together ex- cept in the apocryphal "Chou-kuan" /SJ1T. Even in the Analects of Con- fucius there is no mention of yin-yang. However, the eight trigrams were probably in use at the beginning of the Chou )*] dynasty (late 12th cen- tury B.C.). Since the eight trigrams consist of combinations of broken and 'James Legge, The Chinese Classics: Vol. IV, Book of Poetry (Taipei, 1972), Ode 19, p. -
Basic Ethical Terms of Confucianism
ROCZNIKI TEOLOGICZNE Volume LXIV, issue 3 – 2017 English version DOI: http://dx.doi.org/10.18290/rt.2017.64.3–4en ∗ REV. SŁAWOMIR NOWOSAD BASIC ETHICAL TERMS OF CONFUCIANISM Abstract. Confucianism has been a leading Chinese philosophical and ethical tradition for a long time. Not just Confucius himself but also Mencius and Xunzi contributed to its de- velopment over the centuries. In this paper the principal ethical notions of Confucianism–junzi , dao , ren and li – are characterized in their rich essence and unique context. Though ostensibly having much in common, those concepts can be paralleled to the Western ones only with difficulty and to a limited extent. Key words: Confucianism; Confucian ethics; junzi ; dao ; ren ; li . Among the philosophical systems of Chinese antiquity, Confucianism ap- pears to be the most common one, permanently shaping mentality and cus- toms of many societies.1 Despite many years of efforts to introduce atheism to Chinese society in the 20 th century and despite attempts to eradicate Con- fucian values and norms of life, Confucian system has, to some extent, re- mained present as a philosophy of thinking and ethics of acting. Confucius (551–479 BC), who gave name and started this system, lived in the final stage of the restless Spring and Autumn period (8 th—5th century BC), during the reign of the Zhou dynasty.2 He was a teacher and educator, a philosopher and publisher. He was also engaged in politics, performing the function of the Minister of Crime. He was familiar with music and poetry. Confucius ∗ Rev. Dr hab. SŁAWOMIR NOWOSAD , prof. -
The Qi Connection: a Study in Studying Qi
University of Northern Iowa UNI ScholarWorks Presidential Scholars Theses (1990 – 2006) Honors Program 2004 The Qi connection: A study in studying Qi Elizabeth Brooke Barrett University of Northern Iowa Let us know how access to this document benefits ouy Copyright ©2004 - Elizabeth Brooke Barrett Follow this and additional works at: https://scholarworks.uni.edu/pst Part of the Alternative and Complementary Medicine Commons Recommended Citation Barrett, Elizabeth Brooke, "The Qi connection: A study in studying Qi" (2004). Presidential Scholars Theses (1990 – 2006). 17. https://scholarworks.uni.edu/pst/17 This Open Access Presidential Scholars Thesis is brought to you for free and open access by the Honors Program at UNI ScholarWorks. It has been accepted for inclusion in Presidential Scholars Theses (1990 – 2006) by an authorized administrator of UNI ScholarWorks. For more information, please contact [email protected]. The Qi Connection: A Study in Studying Qi A Thesis in Completion ofa Presidential Scholarship By Elizabeth Brooke Barrett Thesis Advisor: Dr. Robert Seager Professor of Genetics and Evolution, Department of Biology University of Northern Iowa Presidential Scholar Class Advisor: Dr. Betty DeBerg Head, Department of Philosophy and Religion University of Northern Iowa ,, The concept of Qi (pronounced "chee") is a difficult one to understand, let alone study. It strikes most of us as amorphous at best. Traditional Chinese Medicine enthusiasts in the West translate the term as "life-energy". How much more broad could it be! Some try to make the term scientific, referring to Qi as "bio-electrical" or "bio-magnetic", but they succeed only in clouding the issue further. -
Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China prototypical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862. -
Pantheism Martin Bollacher
Online Encyclopedia Philosophy of Nature Online Lexikon Naturphilosophie © Pantheism Martin Bollacher Pantheism, from the Greek πα̃ν (pan), “all”, and ϑεός (theos), “God”, is a religious-philosophical doctrine in which God and the world, God and nature are equated. The concept of pantheism arose out of controversies in the philosophy of religion in the early 18th century and first appeared with the rationalist philosopher John Toland. As a doctrine of All-Oneness, pantheism asserts the immanence of God and the indistinguishability of the workings of divine and natural law in contrast to dualistic ways of thinking, especially the Judeo-Christian theology of creation. As a collective name for a multitude of ideas, it is fuzzy both in historical and systematic terms, and, depending on its manifestation, it intersects with atheism and materialism (primacy of the secular), acosmism (doctrine of God as the only reality) and mysticism (spiritual union with God), panentheism (doctrine of all-in-God), panpsychism (doctrine of all-soulness) or monism (doctrine of oneness). While pantheism’s emergence points to the modern interface between philosophy, theology and natural science, pantheistic ideas can also be found in the early history of European and non-European thought. In the course of the Spinoza-renaissance, pantheism experienced an unprecedented revaluation, especially in Germany in the 18th and 19th centuries, which gave it a cultural and historical significance far beyond its specific origins. Citation and license notice Bollacher, Martin (2020): Pantheism. In: Kirchhoff, Thomas (ed.): Online Encyclopedia Philosophy of Na- ture / Online Lexikon Naturphilosophie. ISSN 2629-8821. doi: 10.11588/oepn.2020.0.76525 This work is published under the Creative Commons License 4.0 (CC BY-ND 4.0) work De Spatio Reali seu Ente Infinito by the British 1. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Elements of Chinese Religion
ELEMENTS OF CHINESE RELIGION Professor Russell Kirkland Department of Religion University of Georgia 1) CONFUCIANISM: A humanistic value-system based on the teachings of Confucius (Kongzi: 551- 479 BCE). It stresses the moral responsibilities of the individual as a member of society. Confucian ideals are to be attained in one's everyday life, through individual moral cultivation and the fulfillment of one's proper roles in society. Though the early thinkers Mencius (Mengzi) and Hsün-tzu (Xunzi) debated human nature, Confucians generally share a common assumption that human nature and/or society are ultimately perfectible. Though called "humanistic," Confucian ideals were originally grounded in a belief that humanity is perfectible because our higher qualities somehow come from "Heaven" (T'ien/Tian). Also, the Confucian tradition includes a liturgical tradition in which Confucius is venerated as a spiritual being. But most Confucian leaders since the 10th century have been humanistic intellectuals leery of any concept of a personalized higher reality. Influenced by Taoism and Buddhism, those "Neo-Confucians" developed sophisticated metaphysical theories as well as meditative practices. Westerners often overlook the Neo-Confucian pursuit of individual "sagehood." 2) TAOISM: Includes both a classical school of thought (fl. 4th-2nd centuries BCE) and an organized religion (fl. 2nd-12th centuries CE). Classical Taoism — represented by texts like the Nei-yeh (Neiye), Lao-tzu (Laozi), Chuang-tzu (Zhuangzi), and Huai-nan-tzu (Huainanzi) — stressed a return to natural harmony with life's basic realities; such harmony, they thought, typified humanity's original state. Later Taoism is rich and complex. It began as a sacerdotal, liturgical tradition centered upon the socio-political ideal of a world that functions in holistic harmony. -
Yin and Yang in Medical Theory
Main | Other Chinese Web Sites Chinese Cultural Studies: Yin and Yang in Medical Theory [Ebrey Introduction] The concepts of Yin and Yang and the Five Agents provided the intellectual framework of much of Chinese scientific thinking especially in fields like biology and medicine The organs of the body were seen to be interrelated in the same sorts of ways as other natural phenomena, and best understood by looking for correlations and correspondences. Illness was seen as a disturbance in the balance of Yin and Yang or the Five Agents caused by emotions, heat or cold, or other influences. Therapy thus depended on accurate diagnosis of the source of the imbalance. The earliest surviving medical texts are fragments of manuscript from early Han tombs. Besides general theory, these texts cover drugs, gymnastics, minor surgery, and magic spells. The text which was to become the main source of medical theory also apparently dates from the Han. It is the Yellow Emperor's Classic of Medicine, supposed to have been written during the third millennium BCE by the mythical Yellow Emperor. A small portion of it is given below. The Yellow Emperor said ''The principle of Yin and Yang is the foundation of the entire universe. It underlies everything in creation. It brings about the development of parenthood; it is the root and source of life and death it is found with the temples of the gods In order to treat and cure diseases one must search for their origins. "Heaven was created by the concentration of Yang, the force of light, earth was created by the concentration of Yin, the forces of darkness. -
Confucian Self-Cultivation and Daoist Personhood: Implications for Peace Education
Front. Educ. China 2013, 8(1): 62–79 DOI 10.3868/s110-002-013-0006-0 RESEARCH ARTICLE Hongyu WANG Confucian Self-Cultivation and Daoist Personhood: Implications for Peace Education Abstract This essay argues that the concept of reaching peace within in order to sustain peace outside in classical Confucianism and Daoism offers us important lessons for peace education in the contemporary age. Building harmonious connections between differences in one’s personhood paves a path for negotiating interconnections across conflicting multiplicities in the outside world. The essay starts by discussing the Confucian and Daoist notions of personhood as a microcosmic universe connected to a macrocosmic universe. Second, the historical context of the Spring and Autumn and Warring States Period in which Confucianism and Daoism emerged are briefly reviewed. Third, Confucian self-cultivation and the Daoist conception of personhood are discussed. Fourth, relational issues of harmony in difference and tranquility in turbulence are analyzed. Lastly, inner peace reaching outer peace in leadership and governing is formulated in terms of the unity between means and end in peace education. Keywords peace, Confucianism, Daoism, harmony in difference Introduction While the contemporary age has brought unprecedented interconnectedness across the globe and in everyday life, it has also simultaneously witnessed fragmentation, conflict, and ethnic and religious warfare. Can Confucianism and Daoism, first formulated in ancient China, be useful for addressing our contemporary concerns about bringing peace out of conflict? This essay argues that the Confucian and Daoist traditions of reaching peace within in order to sustain peace outside offer us important lessons. Building harmonious connections between differences in one’s personhood paves a path for negotiating interconnections across conflicting multiplicities in the outside world. -
The Three Teachings of Ancient China
Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry. -
PDF of the Lung Ren Mai Movements
L I N E B Y L I N E O V E R V I E W S T H E L U N G & R E N M A I ✨ The Lung and Large Intestine Meditation & The Anchoring of Breath✨ We begin by placing our hands on our ovaries to ground the lower body as we activate the Golden Light into Ren 15; the DoveTail point. This point, JiuWei, is the front mu point of the diaphragm, so it controls the grounding of the breath and the dispersing energy through the abdomen; in many ways this could be considered the front mu point of the whole solar plexus. Technically it is the front mu point of “the space beneath the heart“ - but in general acupuncture texts which don’t understand the full energetic and embryological nature of the meridian system, this is usually seen to be “the diaphragm”. According to Deadman “this point regulates the Heart, calms the Spirit, descends the Lung Qi, and unbinds the chest”. This first part of the lung meditation where we are drawing ourselves in; inspiration, inhalation, of Self. We are beginning to explore ourselves deeper, experience ourselves deeper, with the sensation moving through our body, purifying our cells and sensitivity ever deeper and deeper, through the Soul, through the breath. As we draw in our breath, we realise there is no “end” to being “embodied”. We are ever deepening through our Seed/Seat of Self. Drawing in through this Earthed experience, into our embodiment of our cells, of our Being, because there is always more of ourselves to be explored and discovered. -
Zhongfeng Tian, Phd
Zhongfeng Tian, PhD Assistant Professor Department of Bicultural-Bilingual Studies College of Education and Human Development The University of Texas at San Antonio [email protected] Phone: (210) 458-6251 ORCID ID: 0000-0003-0233-0284 EDUCATION 2020 Ph.D., Curriculum & Instruction: Language, Literacy, and Culture Boston College, Lynch School of Education and Human Development, Chestnut Hill, MA Dissertation: Translanguaging Design in a Mandarin/English Dual Language Bilingual Education Program: A Researcher-Teacher Collaboration (Chair: C. Patrick Proctor) 2016 M.Ed., TESOL Boston University, Wheelock College of Education & Human Development, Boston, MA 2014 B.A. (Honors), Applied Translation Studies Beijing Normal University – Hong Kong Baptist University United International College (UIC), Zhuhai, China 2011 Summer Exchange Program Hong Kong Baptist University, Hong Kong, China ACADEMIC APPOINTMENTS 2020 – Present Assistant Professor of TESL Teacher Education/Applied Linguistics Department of Bicultural-Bilingual Studies The University of Texas at San Antonio, San Antonio, TX PUBLICATIONS Edited Volumes/Books Tian, Z., Aghai, L., Sayer, P., & Schissel, J. L. (Eds.) (2020). Envisioning TESOL through a Translanguaging Lens: Global Perspectives. Cham, Switzerland: Springer International Publishing. Z. Tian 1 Paulsrud, B., Tian, Z., & Toth, J., (Eds.) (forthcoming; 2021). English-medium Instruction and Translanguaging. Bristol, UK: Multilingual Matters. Edited Special Issues Tian, Z., & Link, H. (Eds.) (2019). Positive Synergies: Translanguaging and Critical Theories in Education (commentary by Ofelia García). Translation and Translanguaging in Multilingual Contexts. 5(1). Refereed Journal Articles Tian, Z., & Shepard-Carey, L. (2020). (Re)imagining the Future of Translanguaging Pedagogies in TESOL through Teacher-Researcher Collaboration. TESOL Quarterly. DOI: 10.1002/tesq.614 [Early View] Khote, N., & Tian, Z.