Chinese Philosophy of Harmony in the Use of Logo Designing
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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) the words "yin" and "yang" signified the north and south sides of a mountain.1 In the Book of Historical Documents (Shu-ching US?)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. -
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. -
The Globalization of Chinese Food ANTHROPOLOGY of ASIA SERIES Series Editor: Grant Evans, University Ofhong Kong
The Globalization of Chinese Food ANTHROPOLOGY OF ASIA SERIES Series Editor: Grant Evans, University ofHong Kong Asia today is one ofthe most dynamic regions ofthe world. The previously predominant image of 'timeless peasants' has given way to the image of fast-paced business people, mass consumerism and high-rise urban conglomerations. Yet much discourse remains entrenched in the polarities of 'East vs. West', 'Tradition vs. Change'. This series hopes to provide a forum for anthropological studies which break with such polarities. It will publish titles dealing with cosmopolitanism, cultural identity, representa tions, arts and performance. The complexities of urban Asia, its elites, its political rituals, and its families will also be explored. Dangerous Blood, Refined Souls Death Rituals among the Chinese in Singapore Tong Chee Kiong Folk Art Potters ofJapan Beyond an Anthropology of Aesthetics Brian Moeran Hong Kong The Anthropology of a Chinese Metropolis Edited by Grant Evans and Maria Tam Anthropology and Colonialism in Asia and Oceania Jan van Bremen and Akitoshi Shimizu Japanese Bosses, Chinese Workers Power and Control in a Hong Kong Megastore WOng Heung wah The Legend ofthe Golden Boat Regulation, Trade and Traders in the Borderlands of Laos, Thailand, China and Burma Andrew walker Cultural Crisis and Social Memory Politics of the Past in the Thai World Edited by Shigeharu Tanabe and Charles R Keyes The Globalization of Chinese Food Edited by David Y. H. Wu and Sidney C. H. Cheung The Globalization of Chinese Food Edited by David Y. H. Wu and Sidney C. H. Cheung UNIVERSITY OF HAWAI'I PRESS HONOLULU Editorial Matter © 2002 David Y. -
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. -
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. -
Towards a Unified Field Theory of Chronic Disease with Regard to the Separation of Yin and Yang and `The Qi Is Wild'
1 Towards a Unified Field Theory of Chronic Disease With Regard to the Separation of Yin and Yang and `The Qi is Wild’ By Leon Hammer, MD First published in the Oriental Medical Journal, Vol. 6, No. 2 & 3, 1998 Foreword: This article explores the concept and the reality of the separation of Yin and Yang and `The Qi is Wild’ in the role of chronic disease. Our primary goal, through the introduction and discussion of these issues, is to raise awareness of the role of the separation of Yin and Yang in life threatening illness in the acupuncture community and thereby enhance the prevention of severe chronic disease. There are seven major themes throughout the article: The first theme of this article is that there is a common thread between many of the chronic conditions which confound both the conventional and the alternative medical communities. I call this common thread `the separation of Yin and Yang’. The second theme of this article is that this separation of Yin and Yang occurs after a process of gradual deterioration of the vital substances of Yin organ systems [Lung, Liver etc.] which occurs slowly over the course of a life time. The third theme is that the separation of Yin and Yang and the larger proportion of chronic disease involve the simultaneous dysfunction of more than one organ system. A fourth theme is the process towards the separation of Yin and Yang and chronic disease which sometimes follows a linear pathogenic thread from the mildest illness to the most severe condition primarily within the same organ system. -
The Case of Han Dynasty Jade
School of Design and Built Environment An Investigation of the Referential Significance of Tradition in Contemporary Jewellery —— the Case of Han Dynasty Jade Bingrui Tian This thesis is presented for the Degree of Doctor of Philosophy of Curtin University August 2020 DECLARATION To the best of my knowledge and belief this thesis contains no material previously published by any other person except where due acknowledgment has been made. This thesis contains no material which has been accepted for the award of any other degree or diploma in any university. Bingrui Tian August 13, 2020 ABSTRACT The lack of originality has become the main problem in the development of contemporary jade carving. Blindly copying the traditions in contemporary jade carving is not acceptable. This study aims to learn from the Han Chinese jade traditions and to design contemporary jade carvings with Chinese traditional characteristics. The research is divided into two parts: theoretical investigation and creative production. In the theoretical investigation, comprehensive literature research on jade carving design in the Han dynasty focused on social philosophy and design approaches. An interdisciplinary study of the mainstream philosophies of the Han dynasty was carried out to clarify a wide range of ideas and background cultural knowledge about the generation and development of Han jade carving. Three major social philosophy systems were found to have influenced Han jade carving in many aspects: (1) Huang Lao thought advocated the principles of non-interference and simplification, and had a broad influence on the design and theme determination of jade carving in the Han dynasty. (2) Confucianism formed a cultural system in the society and Confucian doctrine was applied to art design forms and styles. -
Ziran: Authenticity Or Authority?
religions Article Ziran: Authenticity or Authority? Misha Tadd Institute of Philosophy, Chinese Academy of Social Sciences, 5 Jianguo Inner St., Dongcheng District, Beijing 100022, China; [email protected] Received: 26 December 2018; Accepted: 14 March 2019; Published: 18 March 2019 Abstract: This essay explores the core Daoist concept of ziran (commonly translated as spontaneity, naturalness, or self-so) and its relationship to authenticity and authority. Modern scholarship has often followed the interpretation of Guo Xiang (d. 312) in taking ziran as spontaneous individual authenticity completely unreliant on any external authority. This form of Daoism emphasizes natural transformations and egalitarian society. Here, the author draws on Heshanggong’s Commentary on the Daodejing to reveal a drastically dissimilar ziran conception based on the authority of the transcendent Way. The logic of this contrasting view of classical Daoism results not only in a vision of hierarchical society, but one where the ultimate state of human ziran becomes immortality. Expanding our sense of the Daodejing, this cosmology of authority helps unearths greater continuity of the text with Daoism’s later religious forms. Keywords: Heshanggong; Guo Xiang; ziran; authenticity; authority; transcendence; hierarchy; immortality 1. Introduction Ziran stands as one of the key pillars of Daoist philosophy, and, following the immensely influential theory of Guo Xiang (d. 312), has, in modern times, mostly been viewed as the spontaneous and natural “authenticity” -
China Rejuvenated?: Governmentality, Subjectivity, and Normativity the 2008 Beijing Olympic Games
UvA-DARE (Digital Academic Repository) China rejuvenated? Governmentality, subjectivity, and normativity: the 2008 Beijing Olympic Games Chong, P.L.G. Publication date 2012 Document Version Final published version Link to publication Citation for published version (APA): Chong, P. L. G. (2012). China rejuvenated? Governmentality, subjectivity, and normativity: the 2008 Beijing Olympic Games. Iskamp drukkers b.v. General rights It is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulations If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website. Please Ask the Library: https://uba.uva.nl/en/contact, or a letter to: Library of the University of Amsterdam, Secretariat, Singel 425, 1012 WP Amsterdam, The Netherlands. You will be contacted as soon as possible. UvA-DARE is a service provided by the library of the University of Amsterdam (https://dare.uva.nl) Download date:04 Oct 2021 China Rejuvenated?: Governmentality, Subjectivity, and Normativity The 2008 Beijing Olympic Games © Gladys Pak Lei Chong, 2012 ISBN: 978-94-6191-369-2 Cover design by Yook Koo Printed by Ipskamp Drukkers B.V. The Netherlands China Rejuvenated?: Governmentality, Subjectivity, and Normativity The 2008 Beijing Olympic Games Academisch Proefschrift Ter verkrijging van de graad van doctor aan de Universiteit van Amsterdam op gezag van de Rector Magnificus prof. -
Wu Xing (5 Phases)
Wu Xing (5 phases) Author : - Dr. Edward Tsang (registered Chinese Herbalist & Acupuncturist ) Wu Zhu Metaphysician )found that۔) An Ancient Chinese philosopher and metaphysician, Lao Zi the unlimited universe is limitless, endless, infinity, infinite This is called Wu Ji (ྤᄕ). Wu Ji created Tai Ji (֜ᄕ), a magnificent “Sun”. Tai Ji created Er Yi (ԲᏚ), Huan & Rose (1999).Who can ride the Dragon. p.204: “Wu Ji, infinity, infinite, limitlessness; a term from Daoist metaphysics referring to the state or condition of existence prior to the differentiation of yin and yang”, “The grand ultimate; extreme limit ; referring to the essential reduction of all matter, energy, space, and time to their irreducible components, yin and yang” .(Er Yi created Si Xiang ( ွ), Four Seasons ; Si Xiang created Ba Qua (Զ࠳ According to Daoism, due to the four different exchanging seasons in a year, there are Spring, Summer, Autumn, Winter , Morning, Noon, afternoon, Night and Ba Qua reflects eight positions, such as, Li Qua (ᠦ࠳ )= South ; K’an Qua (݂࠳) =North ; Chen Qua (ᔼ࠳) = East ; Tui Qua (܋࠳) = West ; Sun Qua (༎࠳) = Southeast ; = (Chien Qua () = Northwest ; K’un Qua (ࡗ࠳) = Southwest ; Gen Qua (ۤ࠳ ٣֚Զ࠳) and Hou Tian Ba) Northeast. Ba Qua is divided into Xian Tian Ba Qua : Qua (৵֚Զ࠳) as shown below Xian Tiam Ba Qua Hou Tian Ba Qua Among the Ba Qua, there are Yang and Yin Qua. Three continuous non-broken lines represents Yang (male, oldest man in the house, very yang) and Three broken-line represents Yin (female, oldest woman in the house, very yin). Following Diagrams reflects eight position of the Universe. -
Ziran: Difference in a Postcolonial World
Ziran: difference in a postcolonial world Wen-yuan Lina and John Lawb a Centre for General Education, National Tsing Hua University, 101, Kuang-Fu Road, Sec 2, Hsinchu 300, Taiwan, [email protected] b Department of Sociology, The Open University, Walton Hall, Milton Keynes MK7 6AA, UK, [email protected] LinLaw2020ZiranDifferenceInAPostcolonialWorld.docx 1 Abstract In this paper we learn, unlearn and relearn a term that comes from Chinese medical (CM) practices. That term is ziran (zìrán, 自然). In a direct translation ziran is usually rendered as ‘nature’ in English. However, this paper does not seek to interpret or reinterpret ziran itself. Neither does it seek to determine ‘the differences’ between nature and ziran. Instead, as an exercise in imagining a possible post-colonial and more symmetrical STS, it explores the variable ways in which the term is used to imagine differences between CM and biomedicine in CM practices. The object, then, is to think about difference – differently. Tracing chosen CM practices we find that ziran is not fixed by its practitioners, but moves and shifts as they imagine how these relate. So ziran works in ways that allow biomedical objects to find a place in CM; objects give way to appearances; the complexities of biomedical classification give way to the simplicities of ying and yang and then to the resonances of correlativity; and differences are melted into propensities. These CM practices suggest that one way to rethink difference is to cultivate the idea when we are writing we are not describing objects-out-there, as it were in nature. -
Laozi (Lao Tzu)
LAOZI (LAO TZU) Bibliography Cua, A. S. Ethical Argumentation: A Study in Hsu¨n Tzu’s Moral Epistemology.Honolulu: University of Hawaii Press, Austin, J. L. How to Do Things with Words.Oxford: Oxford 1985. University Press, 1962. Graham, Angus. Later Mohist Logic, Ethics, and Science. Hong Cheng, Chung-ying. “Aspects of Chinese Logic.” International Kong and London: Chinese University Press, 1978. Philosophical Quarterly, 15, 1971, pp. 213–235. Hansen, Chad. Language and Logic in Ancient China. Ann MMM.“AGenerative Unity: Chinese Language and Chinese Arbor: University of Michigan Press. 1983. Philosophy.” Tsing Hua Journal of Chinese Studies,New Wang, Dianji. Zhongguo louji sixiang fengxi (Analysis of Series, 10(1), 1973, pp. 90–105. Chinese Logical Thought). Beijing, 1961. MMM. “Philosophical Significance of Gongsun Long: A New Interpretation of Zhi as Meaning and Reference.” Journal of Chinese Philosophy, 24(2), 1997, pp. 139–177. Laozi (Lao Tzu) Vincent SHEN Laozi (Lao Tzu, c. sixth century B.C.E.) seems to be the This story might have been told by the school of Guan Chinese philosopher best-known to the western world, Yin, which interpreted Laozi. In any case, Sima Qian through his short treatise the Laozi or Daodejing, con- writes quite hesitantly and mentions other related fig- sisting of some 5,000 Chinese characters. Beginning ures, such as “Lao Lai Zi” and “Taishi Dan,” without with its Sanskrit translation in 661 C.E., it has been seeming very sure of their identity. the most frequently translated Chinese book; indeed, Yet even in the absence of any complete historical it may be the second most frequently translated of all reconstruction of the author and his life (or the authors books, after the Bible.