THE IDEA of NATURE in the DAOIST CLASSIC of LIEZI by YIN-CHING CHEN DISSERTATION Submitted in Partial Fulfillment of the Require

Total Page:16

File Type:pdf, Size:1020Kb

THE IDEA of NATURE in the DAOIST CLASSIC of LIEZI by YIN-CHING CHEN DISSERTATION Submitted in Partial Fulfillment of the Require View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Illinois Digital Environment for Access to Learning and Scholarship Repository THE IDEA OF NATURE IN THE DAOIST CLASSIC OF LIEZI BY YIN-CHING CHEN DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in East Asian Languages & Cultures in the Graduate College of the University of Illinois at Urbana-Champaign, 2012 Urbana, Illinois Doctoral Committee: Professor Zong-qi Cai, Chair Associate Professor Rania Huntington, University of Wisconsin-Madison Associate Professor Alexander Mayer Associate Professor Brian Ruppert ii ABSTRACT The Liezi is regarded the third of the Daoist classics following the Laozi and the Zhuangzi. Dating from the pre-Han period (ca. 4-5 century B.C.) to the Six Dynasties (229-589 A.D.), the Liezi constitutes a rich collection of more than a hundred and forty parables, mystical accounts, and philosophical treatises. This dissertation explores the Liezi’s idea of nature in four aspects: (1) cosmology; (2) view of life; (3) the way to attain harmony and union with nature; and (4) social and political view of human-nature relations. Chapter one explores the Liezi’s cosmology, which presents a holistic and organic worldview based on the theory of qi (氣). This chapter first explores the meaning and concept of qi, which is the common medium of all beings in nature. Life begins from the gathering of qi and ends in disperse of qi. As the dispersed qi gathers again, new life is born. Accordingly, different forms of lives, based on their common endowment of qi, are interrelated in a chain of metamorphoses. The Liezi thus presents a holistic and organic worldview in which the boundaries and categorizations of human, animals, plants, and matters, dissolve. Chapter two analyzes the Liezi’s view of life, which supports an anti-anthropocentric and egalitarian view of all beings in nature. Since all lives are formed by the common medium of qi, they have no difference in nature and are equally noble and vile. Accordingly, humans are not superior to other species, but all beings have equal value. Be it humans, animals, plants, or mater substances, all are indispensable in their participation in the metamorphoses of qi, and thereby are equally meaningful in their existences. Chapter three discusses the Daoist ethics of life that is nature friendly and sustainable. Regarding practical way of life, the Liezi not only inherits Laozi and Zhuangzi’s ideas of simplicity, frugality and humility, but also shows an intriguing connection to certain mystic iii beliefs and practices. The notions of faith and belief in the correspondence between human and nature reflect the Liezi’s mystical and religious approach to the ultimate goal of union with the Way. Chapter four explores the Liezi’s political thought and its implication to environmental policy. The Liezi’s political thought synthesizes various theories of Confucianism, Legalism, and the Huang-Lao school, with the Daoist ideal of non-action as its most basic principle and ultimate goal. It is noteworthy, however, that “non-action” does not means doing nothing literally. In fact, the Daoist idea of non-action, or non-interference when applied to environmental policy, requires humans to attentively observe, understand, and follow the way nature works. Only when people act according to what is opportune and expedient can they live and prosper together with all beings in nature. The concluding chapter summarizes the key points and central ideas of the Liezi in comparison with major principles of environmental philosophy to evaluate the Liezi’s potential contributions to contemporary ecological thought. iv ACKNOWLEDGEMENTS First and foremost, I would like to thank my advisor, Professor Zong-qi Cai, for his mentoring and encouragement during my graduate years at the University of Illinois at Urbana- Champaign. Professor Cai is all rounded not only as a model teacher, but also as an academic advisor, and as a dissertation committee member. In his graduate seminars and courses, Professor Cai has been very supportive and receptive to differing viewpoints and opinions, so I can freely express my ideas and develop my research interests and approaches. During the process of my thesis writing, Professor Cai has also generously given his time reading the numerous drafts of my dissertation and giving me detailed and important feedbacks. I also thank my committee members: Professor Rania Huntington for her wonderful courses of Chinese zhiguai literature, her valuable time and many discussions with me on the Liezi’s parables of dream. I am especially thankful to Professor Alexander Mayer for his instruction of Chinese religion, thought-provoking questions, and detailed comments. My sincerest gratitude goes to Professor Brian Ruppert, in whose courses of East Asian religions my survey of mythology began. All the more thanks to Professor Gary Xu, in whose inspiring seminar I began to think about classical Daoist literature in light of contemporary environmentalism. I am appreciative for access to National Taiwan University Library during the last two years of my dissertation writing and research. Its rich collection of Chinese books and journals enabled me to do in-depth research with great efficiency. Finally, my deepest gratitude to my family, who went through thick and thin with me over the years. I am truly blessed for Juni and Judy, born to me during my graduate years. I am most indebted to my husband and parents, without whose loving support I could not recover from v severe back pain and finish the dissertation. I would like to present this dissertation to my mother, an extinguished scholar and persevering person who never loses hope in me. vi TABLE OF CONTENTS INTRODUCTION ...................................................................................................................1 I. The Text...........................................................................................................2 1. The Philosopher Liezi and the Book of Liezi.............................................2 2. Controversy over the Text’s Authorship and Authenticity........................4 II. The Liezi’s Value in Philosophy, Religion, and Literature..............................7 III. Method of Study ............................................................................................11 CHAPTER 1: THE LIEZI’S COSMOLOGY: The Liezi’s Holistic Worldview.....................................................................16 I. Introduction to Chinese Cosmology ..............................................................16 II. Meaning of Qi................................................................................................18 III. The Liezi’s Theory of Qi................................................................................22 1. Qi as Life Forces......................................................................................26 2. Qi as the Medium of the Cosmos.............................................................28 IV. Transformation of the Qi into Myriad Things ...............................................30 V. Continuity between Diverse Forms of Things...............................................38 CHAPTER 2: THE LIEZI’S VIEW OF LIFE: Equality of All Species ..................................................................................43 I. Problems concerning the Liezi’s Chapter of “Yang Zhu” .............................46 II. On the Body ...................................................................................................54 III. On Offspring ..................................................................................................56 IV. On Things in Nature.......................................................................................58 V. On Human and Other Animals ......................................................................61 1. Egalitarian View of All Living Things ....................................................61 2. Uniqueness of Each Species ....................................................................63 VI. On Life and Death..........................................................................................65 VII. On Destiny .....................................................................................................71 VIII. On How to Live .............................................................................................79 vii CHAPTER 3: THE LIEZI’S MYSTICAL THOUGHT: Returning to the Original Union with Nature ................................................86 I. Mankind’s Fall from the Original Union with Nature...................................86 II. The Way to Returning to Nature....................................................................90 1. Following the Nature (xing 性) of Things ...............................................90 2. Purification and Concentration of the Mind (xin 心)...............................98 3. Journey of the Spirit (shen 神)...............................................................114 4. Faith (cheng 誠) and Belief (xin 信) ......................................................147 5. Correspondence between Human and Nature through Music ...............159 6. Becoming One with the Way.................................................................162 CHAPTER 4: THE LIEZI’S POLITICAL THOUGHT: The Liezi’s Political Thought and Its Implication to Environmental Policy ....174 I. The Liezi’s
Recommended publications
  • Laozi Zhongjing)
    A Study of the Central Scripture of Laozi (Laozi zhongjing) Alexandre Iliouchine A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Master of Arts, Department of East Asian Studies McGill University January 2011 Copyright Alexandre Iliouchine © 2011 ii Table of Contents Acknowledgements......................................................................................... v Abstract/Résumé............................................................................................. vii Conventions and Abbreviations.................................................................... viii Introduction..................................................................................................... 1 On the Word ―Daoist‖............................................................................. 1 A Brief Introduction to the Central Scripture of Laozi........................... 3 Key Terms and Concepts: Jing, Qi, Shen and Xian................................ 5 The State of the Field.............................................................................. 9 The Aim of This Study............................................................................ 13 Chapter 1: Versions, Layers, Dates............................................................... 14 1.1 Versions............................................................................................. 15 1.1.1 The Transmitted Versions..................................................... 16 1.1.2 The Dunhuang Version........................................................
    [Show full text]
  • The Cultural and Religious Background of Sexual Vampirism in Ancient China
    Theology & Sexuality Volume 12(3): 285-308 Copyright © 2006 SAGE Publications London, Thousand Oaks CA, New Delhi http://TSE.sagepub.com DOI: 10.1177/1355835806065383 The Cultural and Religious Background of Sexual Vampirism in Ancient China Paul R. Goldin prg@sas.upenn.edu Abstract This paper considers sexual macrobiotic techniques of ancient China in their cultural and religious milieu, focusing on the text known as Secret Instructions ofthe Jade Bedchamber, which explains how the Spirit Mother of the West, originally an ordinary human being like anyone else, devoured the life force of numerous young boys by copulating with them, and there- by transformed herself into a famed goddess. Although many previous studies of Chinese sexuality have highlighted such methods (the noted historian R.H. van Gulik was the first to refer to them as 'sexual vampirism'), it has rarely been asked why learned and intelligent people of the past took them seriously. The inquiry here, by considering some of the most common ancient criticisms of these practices, concludes that practitioners did not regard decay as an inescapable characteristic of matter; consequently it was widely believed that, if the cosmic processes were correctly under- stood, one could devise techniques that may forestall senectitude indefinitely. Keywords: sexual vampirism, macrobiotics, sex practices, Chinese religion, qi, Daoism Secret Instructions ofthe Jade Bedchamber {Yufang bijue S Ml^^) is a macro- biotic manual, aimed at men of leisure wealthy enough to own harems, outlining a regimen of sexual exercises that is supposed to confer immor- tality if practiced over a sufficient period. The original work is lost, but substantial fragments of it have been preserved in Ishimpo B'O:^, a Japanese chrestomathy of Chinese medical texts compiled by Tamba Yasuyori ^MMU (912-995) in 982.
    [Show full text]
  • The Role of Qing Æ…–In the Huainanziâ•Žs Ethics
    Susquehanna University Scholarly Commons Religious Studies Faculty Publications 9-2015 The Role of Qing 情in the Huainanzi’s Ethics Matthew L. Duperon Susquehanna University Follow this and additional works at: http://scholarlycommons.susqu.edu/reli_fac_pubs Part of the Chinese Studies Commons, and the Religion Commons Recommended Citation Duperon, Matthew L., "The Role of Qing 情in the Huainanzi’s Ethics" (2015). Religious Studies Faculty Publications. Paper 1. http://scholarlycommons.susqu.edu/reli_fac_pubs/1 This Article is brought to you for free and open access by Scholarly Commons. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of Scholarly Commons. For more information, please contact sieczkiewicz@susqu.edu. The Role of Qing 情 in the Huainanzi’s Ethics Matthew Duperon Susquehanna University The second-century BCE text Huainanzi purports to be an exhaustive compendium of all knowledge needed to successfully govern a vast, diverse empire like the one administrated by the early Han dynasty. As such, it addresses topics from a range of theoretical and applied fields like military theory, politics and the administration of government, economics, geography, ritual practice, and much more, all within the metaphysical framework of correlative cosmology in vogue at the time. In developing an overall program for how the Han empire should be administered, the Huainanzi authors take normative stances on these issues, and the text consequently includes a great deal of ethical content. The authors’ syncretic vision based in correlative cosmology provides the meta-ethical foundation upon which they build this ethical program. Thus, their program of ethical self-cultivation—how humans can move from a state of imperfection toward one of sagely perfection—partakes of the same theoretical framework that shapes the argument of the text as a whole.
    [Show full text]
  • Download Article
    International Conference on Arts, Design and Contemporary Education (ICADCE 2016) Ancient Emaki "Genesis" Exploration and Practice of Emaki Art Expression Tong Zhang Digital Media and Design Arts College Beijing University of Posts and Telecommunications Beijing, China 100876 Abstract—The ancient myths and legends with distinctive generation creators such as A Gen, sheep and others, and a Chinese characteristics, refers to myths and legends from dedicated serial picture book magazine "Paint Heart", Chinese Xia Dynasty until ancient times, it carries the origin of "STORY" appears, the delicate picture and vivid story make Chinese culture and it is the foundation of the Chinese nation, it Chinese picture book also developing rapidly and has formed a influence the formation and its characteristics of the national national reading faction craze for outstanding picture books. spirit to a large extent. The study explore and practice the art expression which combines ancient culture with full visual 1) Picture book traced back to ancient Chinese Emaki: impact Emaki form, learn traditional Chinese painting China has experienced a few stages include ancient Emaki, techniques and design elements, and strive to make a perfect illustrated book in Republican period and modern picture performance for the magnificent majestic ancient myth with a books. "Picture book", although the term originated in Japan, long Emaki. It provides a fresh visual experience to the readers and promotes the Chinese traditional culture, with a certain but early traceable picture books is in China. In Heian research value. Kamakura Period Japanese brought Buddhist scriptures (Variable graph), Emaki (Lotus Sutra) and other religious Keywords—ancient myths; Emaki form; Chinese element Scriptures as picture books back to Japan, until the end of Middle Ages Emaki had developed into Nara picture books.
    [Show full text]
  • St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death
    The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma cjc170@zips.uakron.edu Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact mjon@uakron.edu, uapress@uakron.edu. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p.
    [Show full text]
  • Downloaded from Brill.Com09/28/2021 09:41:18AM Via Free Access 102 M
    Asian Medicine 7 (2012) 101–127 brill.com/asme Palpable Access to the Divine: Daoist Medieval Massage, Visualisation and Internal Sensation1 Michael Stanley-Baker Abstract This paper examines convergent discourses of cure, health and transcendence in fourth century Daoist scriptures. The therapeutic massages, inner awareness and visualisation practices described here are from a collection of revelations which became the founding documents for Shangqing (Upper Clarity) Daoism, one of the most influential sects of its time. Although formal theories organised these practices so that salvation superseded curing, in practice they were used together. This blending was achieved through a series of textual features and synæsthesic practices intended to address existential and bodily crises simultaneously. This paper shows how therapeutic inter- ests were fundamental to soteriology, and how salvation informed therapy, thus drawing atten- tion to the entanglements of religion and medicine in early medieval China. Keywords Massage, synæsthesia, visualisation, Daoism, body gods, soteriology The primary sources for this paper are the scriptures of the Shangqing 上清 (Upper Clarity), an early Daoist school which rose to prominence as the fam- ily religion of the imperial family. The soteriological goal was to join an elite class of divine being in the Shangqing heaven, the Perfected (zhen 真), who were superior to Transcendents (xianren 仙). Their teachings emerged at a watershed point in the development of Daoism, the indigenous religion of 1 I am grateful for the insightful criticisms and comments on draughts of this paper from Robert Campany, Jennifer Cash, Charles Chase, Terry Kleeman, Vivienne Lo, Johnathan Pettit, Pierce Salguero, and Nathan Sivin.
    [Show full text]
  • 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.
    [Show full text]
  • Yin-Yang, the Five Phases (Wu-Xing), and the Yijing 陰陽 / 五行 / 易經
    Yin-yang, the Five Phases (wu-xing), and the Yijing 陰陽 / 五行 / 易經 In the Yijing, yang is represented by a solid line ( ) and yin by a broken line ( ); these are called the "Two Modes" (liang yi 兩義). The figure above depicts the yin-yang cycle mapped as a day. This can be divided into four stages, each corresponding to one of the "Four Images" (si xiang 四象) of the Yijing: 1. young yang (in this case midnight to 6 a.m.): unchanging yang 2. mature yang (6 a.m. to noon): changing yang 3. young yin (noon to 6 p.m.): unchanging yin 4. mature yin (6 p.m. to midnight): changing yin These four stages of changes in turn correspond to four of the Five Phases (wu xing), with the fifth one (earth) corresponding to the perfect balance of yin and yang: | yang | yin | | fire | water | Mature| |earth | | | wood | metal | Young | | | Combining the above two patterns yields the "generating cycle" (below left) of the Five Phases: Combining yin and yang in three-line diagrams yields the "Eight Trigrams" (ba gua 八卦) of the Yijing: Qian Dui Li Zhen Sun Kan Gen Kun (Heaven) (Lake) (Fire) (Thunder) (Wind) (Water) (Mountain) (Earth) 0 1 2 3 4 5 6 7 The Eight Trigrams can also be mapped against the yin-yang cycle, represented below as the famous Taiji (Supreme Polarity) Diagram (taijitu 太極圖): This also reflects a binary numbering system. If the solid (yang) line is assigned the value of 0 and the broken (yin) line is 1, the Eight Trigram can be arranged to represent the numbers 0 through 7.
    [Show full text]
  • 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.
    [Show full text]
  • Confessional Peculiarity of Chinese Islam Nurzat M
    INTERNATIONAL JOURNAL OF ENVIRONMENTAL & SCIENCE EDUCATION 2016, VOL. 11, NO. 15, 7906-7915 OPEN ACCESS Confessional Peculiarity of Chinese Islam Nurzat M. Mukana, Sagadi B. Bulekbayeva, Ainura D. Kurmanaliyevaa, Sultanmurat U. Abzhalova and Bekzhan B. Meirbayeva aAl-Farabi Kazakh National University, Almaty, KAZAKHSTAN ABSTRACT This paper considers features of Islam among Muslim peoples in China. Along with the traditional religions of China - Confucianism, Buddhism, Taoism, Islam influenced noticeable impact on the formation of Chinese civilization. The followers of Islam have a significant impact on ethno-religious, political, economic and cultural relations of the Chinese society. Ethno-cultural heterogeneity of Chinese Islam has defined its confessional identity. The peculiarity of Chinese Islam is determined, firstly, with its religious heterogeneity. In China there all three main branches of Islam: Sunnism, Shiism, and Sufism. Secondly, the unique nature of Chinese Islam is defined by close relationship with the traditional religions of China (Buddhism, Taoism, and Confucianism) and Chinese population folk beliefs. Chinese Islam has incorporated many specific feat ures of the traditional religious culture of China, which heavily influenced on the religious consciousness and religious activities of Chinese Muslims. KEYWORDS ARTICLE HISTORY Chinese Muslims, history of Islam, confessional Received 21 March 2016 heterogeneity, Islamic branches, religions of China Revised 05 June 2016 Accepted 19 June 2016 Introduction Political and ethno-cultural processes taking place in contemporary Chinese society lead us to a deeper study of the religious history of China (Ho et al., 2014). Along with the traditional religions of China - Confucianism, Buddhism, Taoism, Islam influenced noticeable impact on the formation of Chinese civilization (Tsin, 2009; Erie & Carlson, 2014; Gulfiia, Parfilova & Karimova, 2016).
    [Show full text]
  • Copyrighted Material
    INDEX Aodayixike Qingzhensi Baisha, 683–684 Abacus Museum (Linhai), (Ordaisnki Mosque; Baishui Tai (White Water 507 Kashgar), 334 Terraces), 692–693 Abakh Hoja Mosque (Xiang- Aolinpike Gongyuan (Olym- Baita (Chowan), 775 fei Mu; Kashgar), 333 pic Park; Beijing), 133–134 Bai Ta (White Dagoba) Abercrombie & Kent, 70 Apricot Altar (Xing Tan; Beijing, 134 Academic Travel Abroad, 67 Qufu), 380 Yangzhou, 414 Access America, 51 Aqua Spirit (Hong Kong), 601 Baiyang Gou (White Poplar Accommodations, 75–77 Arch Angel Antiques (Hong Gully), 325 best, 10–11 Kong), 596 Baiyun Guan (White Cloud Acrobatics Architecture, 27–29 Temple; Beijing), 132 Beijing, 144–145 Area and country codes, 806 Bama, 10, 632–638 Guilin, 622 The arts, 25–27 Bama Chang Shou Bo Wu Shanghai, 478 ATMs (automated teller Guan (Longevity Museum), Adventure and Wellness machines), 60, 74 634 Trips, 68 Bamboo Museum and Adventure Center, 70 Gardens (Anji), 491 AIDS, 63 ack Lakes, The (Shicha Hai; Bamboo Temple (Qiongzhu Air pollution, 31 B Beijing), 91 Si; Kunming), 658 Air travel, 51–54 accommodations, 106–108 Bangchui Dao (Dalian), 190 Aitiga’er Qingzhen Si (Idkah bars, 147 Banpo Bowuguan (Banpo Mosque; Kashgar), 333 restaurants, 117–120 Neolithic Village; Xi’an), Ali (Shiquan He), 331 walking tour, 137–140 279 Alien Travel Permit (ATP), 780 Ba Da Guan (Eight Passes; Baoding Shan (Dazu), 727, Altitude sickness, 63, 761 Qingdao), 389 728 Amchog (A’muquhu), 297 Bagua Ting (Pavilion of the Baofeng Hu (Baofeng Lake), American Express, emergency Eight Trigrams; Chengdu), 754 check
    [Show full text]
  • March, 12. Utilitarianism 1. Ethical Utilitarianism = Consequentialism + Utilitarianism + Hedonism + Social Principle Consequent
    March, 12. Utilitarianism 1. Ethical utilitarianism = consequentialism + utilitarianism + hedonism + social principle Consequentialism: whether an act is morally right depends only on consequences (as opposed to the circumstances or the intrinsic nature of the act or anything that happens before the act). Utilitarianism: whether an consequence is valuable depends only on its utility Hedonic principle: a pleasure is the only value; whether an act is useful depends on its connection with pleasure (happiness consists in pleasures) Social principle: we must consider whether our action produces “social” happiness (not only happiness of some individuals) Utilitarianism (consequentialism) versus deontologism Deontologism: whether an act is morally good depends on its internal qualities (intention, purpose, compatibility with duty and obligation, compatibility with values) “Classic utilitarianism is consequentialist as opposed to deontological because of what it denies. It denies that moral rightness depends directly on anything other than consequences, such as whether the agent promised in the past to do the act now. Of course, the fact that the agent promised to do the act might indirectly affect the act's consequences if breaking the promise will make other people unhappy. Nonetheless, according to classic utilitarianism, what makes it morally wrong to break the promise is its future effects on those other people rather than the fact that the agent promised in the past.” SEP (https://plato.stanford.edu/entries/consequentialism) „Actual Consequentialism = whether an act is morally right depends only on the actual consequences (as opposed to foreseen, foreseeable, intended, or likely consequences). Direct Consequentialism = whether an act is morally right depends only on the consequences of that act itself (as opposed to the consequences of the agent's motive, of a rule or practice that covers other acts of the same kind, and so on).
    [Show full text]