Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 15

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  Daoism
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

The Art of Stopping when it’s Time to Stop. A Philosophical Approach to the Daoist Notion of Wú wéi

100%
Budriūnaitė A.
International Journal of Area Studies
|
2014
|
vol. 9
|
issue 1
5-18
EN
One of the most significant current discussions in Chinese philosophy is the problem of interpreting the notion of wú wéi. As one of the popular concepts of ancient Chinese thought, wú wéi was used and differently interpreted in various philosophical schools from the very beginning. In this article, the Daoist notion of wú wéi will be explored as the “art of stopping when it’s time to stop”, taking the philosophical approach and appealing to the text of the Zhuangzi. The critical investigation into the sinological literature allows us to reveal several different contemporary attitudes towards wú wéi as the aim, process, and ground for the “ideal” human existence
2
Publication available in full text mode
Content available

Correlative thinking: From abduction to Ars Contextualis in early Chinese cosmology

100%
Ames R. T.
Azja-Pacyfik
|
2020
|
issue XXIII
17-35
EN
The items available for ars contextualis can be characterized in terms of the focal point from and to which the lines of divergence and convergence attributable to them move and find resolution, and the field from which and to which those same lines proceed and have influence. To take Confucius himself as a concrete example, we would have to allow that he is corporate in the sense that the lines of divergence and convergence that constitute his focus and meaning move throughout the entire field of the Chinese cultural tradition. Confucius is both focus and China as a focused field.
3

Shitao and the Enlightening Experience of Painting

100%
Chai D.
Dialogue and Universalism
|
2021
|
issue 3
93-112
EN
Having reached its zenith in the Song dynasty, Chinese landscape painting in the dynasties that followed became highly formulaic as artists simply copied the old masters to perfect their skills. This orthodox approach was not accepted by everyone however; some painters criticized it, arguing it was better to learn the ideas behind the techniques of the old masters than to blindly copy them. Shitao was one such critic and his Manual on Painting exemplifies his desire to disassociate himself from the classical approach to painting. This paper will investigate the three major themes of Shitao’s text—the holistic brushstroke, brush and ink, and the method of no-method—in order to show how they shaped his view of landscape painting and how said paintings subsequently embodied them. Unlike the near-scientific approach taken by his contemporaries and predecessors, Shitao paints to capture the unifying simplicity of nature, an ontoaesthetic experience that is profoundly enlightening.
4
Content available remote

Can a Daoist Sage Have Close Relationships with Other Human Beings?

75%
Iwanowska J.
Diametros
|
2017
|
issue 52
23-46
EN
This paper explores the compatibility between the Daoist art of emptying one’s heart-mind (which is the key element of the identity of a Daoist sage) and the art of creating close relationships. The fact that a Daoist sage is characterized by an empty heart-mind makes him somewhat different from an average human being: since a full heart-mind is characteristic of the human condition, the sage transcends what makes us human. This could alienate him from others and make him incapable of developing close relationships. The research goal of this paper is to investigate whether – in spite of being an unusual human being – a Daoist sage has the abilities necessary for creating close bonds with others.
5
Publication available in full text mode
Content available

Disgusting vegetables: Wuxin taboo in Daoist prescription’s texts

75%
Costantini F.
Rocznik Orientalistyczny
|
2022
|
issue 1
6
Content available remote

The Image of the World in the Yijing 易经 – an Attempt to Identify the Intellectual Context Proper to Chinese Philosophy

75%
Wójcik A. I.
Estetyka i Krytyka
|
2014
|
issue 1(32)
118-136
EN
Before we think about reality, before we talk about it or remain silent, first we have some of the most basic images. What do philosophers brought up in the given culture have in mind when they use the term ‘reality’? In this article I attempt to identify and elaborate the intellectual context proper to Chinese (especially Confucian and Daoist) philosophical culture, by presenting its most general features. How deep must we probe to find the internal network of sense that is the basis of Confucian, and Daoist images of reality? What we are looking for can be found by trying to think in a context that is broader than the merely linguistic context. This broader context is that provided by philosophical understanding of the terms: ‘world,’ ‘individual being,’ ‘thing,’ ‘truth,’ ‘wisdom.’
7
Content available remote

Nourishing Life – Chinese Environmental Wisdom and Practices

75%
Dłużewicz A.
Ethics in Progress
|
2020
|
vol. 11
|
issue 2
66-69
EN
Increasingly recognized threats from climate change and the progressive sixth mass extinction require not only searching for new technological solutions, but also changing the perception of the world and the beings living in it. There is an urgent need to include individual practices; practices that are an integral part of integrated policies to protect habitats, the climate, and the homo sapiens itself. Eric S. Nelson, in his latest book Daoism and Environmental Philosophy. Nourishing Life introduces the reader to the environmental approach known to Chinese communities for centuries. In a comprehensive and accurate manner, the author presents the Chinese approach to life and development, the understanding and interpretation of which has changed over the centuries, invariably emphasizing man’s belonging to the world of nature. This review introduces the author’s assumptions presented in the book, combining them with relatively new thoughts and paradigms appearing in the 20th and 21st centuries in Western Europe and the United States.
8

Laozi’s precepts for daily life in the contemporary world: two popular Western (American) interpretations

75%
Poškaitė L.
International Journal of Area Studies
|
2013
|
vol. 8
|
issue 1
52-69
EN
The paper aims to discuss two popular interpretations of Daoism and its application to contemporary world: The Dao of Pooh by Benjamin Hoff and The Truth of Tao by Alex Anatole. In the first part, it will concentrate on the interpretation of Daoist concept of simplicity (pu [...] ) in B.Hoff’s book, pointing out to the problem of its simplification and elucidating the cluster of the meanings (or aspects) of pu in this book and in comparison with its understanding in Classical Daoism. In the second part, it will discuss the main points of interpretation of Daoism as a “reflective mirror” for illuminating the problems of Western (in this case, American) contemporary consumer culture, presented in Alex Anatole’s book, with the particular attention on his ideal of “contentment” and “ideal day”. It is claimed, that such popular versions of Daoism, although seemingly contradictory and superficial, and because of this rather mostly ignored by sinologists and investigators of Daoist practices, deserve more careful study by professional scholars, since they are the manifestations of the process of globalization of Daoism, which is inevitable in 21st century. Moreover, they are especially influential in forming a popular image of Daoist teaching, since the messages of such books spread to a far wider public, than the monographs by academic specialists in Chinese (Daoist) studies.
9

Chinese Refreshment for Contemporary Political Thought: wúwéi, care, and democracy

75%
Ott M.
International Journal of Area Studies
|
2013
|
vol. 8
|
issue 1
37-51
EN
In my paper I bring out two topics from the ancient Chinese political philosophy. (1) Non-action (wúwéi) that was required from the ruler in the Legalist and Huang-Lao tradition (e.g. Han Feizi, Huainanzi) and was incorporated into the mainstream of political philosophy (e.g. Confucian Dong Zhongshu); (2) care of the people and especially of the needy, that is also required from the ruler, and was stressed mainly in the Mohist and Confucian traditions. From these two ideas I hope to get some “refreshment” for our contemporary political philosophy, and I consider them as logical extensions of democracy. On the other hand, I argue also that the traditional conception of non-acting ruler in the Legalist context should be modified with the Western ideas of the separation of powers and transparency of government; and even that this modification would be more consequent and realistic also in terms of the original Chinese idea itself.
10
Content available remote

The „Tao” of Ethics and Politics: A Radical Reading of Taoist Philosophy

75%
Komarzyca D.
Studia Philosophica Wratislaviensia
|
2019
|
vol. 14
|
issue 4
105 - 126
EN
The paper explores the possibility of finding radical elements of individualistic and libertarian (especially left-libertarian) thought in Taoist philosophy. It demonstrates that philosophical Taoism should be treated in a comprehensive way, with a particular emphasis on ethics. In connection with this, the anti-authoritarian ethico-political dimension of early Taoism is examined, and it is argued that the Taoist philosophers of ancient China had a deep respect for the equal liberty of individuals, who are all unique by nature. As a result, findings suggest that Taoist anarchism in early medieval China evolved as the logical conclusion from ancient Taoist ethico-political thought since radical ideas were embodied in it. The research goal of this paper is to develop a Taoist-libertarian virtue ethics and to show its political relevance. Therefore, it is also intended to show how Taoist libertarianism (avant la lettre) undermines political authority despite being neither consequentialist nor deontological, unlike typical American libertarianism.
11
Content available remote

The Phenomenon of Daoism in Chinese Civilization

51%
Juzefovič A.
Limes. Cultural Regionalistics
|
2009
|
vol. 2
|
issue 2
172-182
EN
In this article Daoism is analyzed in the context of Chinese culture. It is demonstrated how the ideas of Daoism were shaped and matured in the Chinese civilization and how they reflect the peculiarities of the civilization of Eastern Asia and China. The author revives the genealogy and authorship of the main works of the Daoists (Daodejing, Zhuangzi) and analyzes their influence on the development of Daoism tradition during later periods. It is argued that Daoism was formed as the reaction towards the crisis of old Zhou culture and feeding degradation of Confucian rituals followed by the ruling circles. Different correlations are emphasized between the development of Chinese civilization and the maturation and transformation of Daoists' ideas. It is demonstrated that Daoism is a natural product of its epoch and society; thus, it could not be dissociated from common Chinese cultural, religious and philosophical context, but rather analyzed together with it. Finally, the discussion is held on the anti-rationality, sceptical view towards mind and logical argumentation.
LT
Santrauka Daoizmo fenomenas straipsnyje nagrinėjamas platesniame kinų kultūros kontekste. Parodoma, kaip kinų civilizacijoje susiformavo ir subrendo daoizmo idėjos ir kaip jos atspindi kinų kultūros ir viso Rytų Azijos regiono savitumus. Apžvelgiama pagrindinių daoistų veikalų (Daodejing, Zhuangzi) genealogija ir autorystė, išryškinama šių traktatų įtaka tolesnei daoizmo raidai. Argumentuojama, kad daoizmas susiformavo kaip reakcija į senosios Zhou kultūros krizę ir stiprėjantį valdančiųjų sluoksnių išpažįstamų konfucianistinių ritualų išsigimimą. Išryškinamos įvairios sąsajos tarp kinų civilizacijos raidos ir daoistinių idėjų brendimo bei transformacijos, grindžiama mintis, kad daoizmas yra organiškas savo epochos ir visuomenės produktas, tad netikslinga būtų jį tyrinėti atsietai nuo kinų kultūrinio, religinio ir filosofinio konteksto. Parodoma, kaip daoizmas absorbavo idėjas, būdingas kitoms kinų mąstymo tradicijoms, ir kaip kinų kultūroje susiformavo skirtingos daoizmo mokyklos. Galiausiai aptariamas antiracionalumas, skeptiškas požiūris į protą bei loginį argumentavimą, parodoma, kaip daoistai siekia įveikti subjekto ir objekto dichotomiją, kaip skverbiasi į pirminį neapibrėžtumą.
12
Publication available in full text mode
Content available

Krótki przegląd najważniejszych kontekstów, w jakich stosuje się kategorię pustki i nieistnienia w klasycznej filozofii konfucjańskiej i daoistycznej

51%
Wójcik A. I.
ARGUMENT: Biannual Philosophical Journal
|
2012
|
vol. 2
|
issue 2
293-308
PL
W tekście prezentowana jest propozycja usystematyzowania najważniejszych kontekstów, w jakich rozważa się kategorie niebytu, pustki w dwu najbardziej wpływowych szkołach filozoficznych w starożytnych Chinach, czyli w konfucjanizmie i daoizmie
13
Publication available in full text mode
Content available

Chiński konwertyta John Wu (Wu Jingxiong 吳經熊, 1899-1986) i jego duchowy dialog z religiami Chin

51%
Wesołowski Z.
Nurt SVD
|
2016
|
issue 2
350-377
PL
John C.H. Wu (1899-1986) to wyjątkowa postać w historii spotkania chrześcijaństwa z kulturami Chin. Był prawnikiem, filozofem prawa, pedagogiem życia religijnego oraz konwertytą. Urodził się 28 marca 1899 r. w Ningpo (Chiny). W 1917 nawrócił się na protestantyzm (mając 18 lat), a w 1937 na katolicyzm (w wieku 38 lat). Życie wiarą chrześcijańską u Johna Wu nie było sprawą oczywistą. Kryzys wiary nastąpił u niego szczególnie podczas pobytu w USA (1920-1921, 1923-1924, 1929-1930). Zaś lata 30. XX w. w Chinach były wyzwaniem dla „jego chrześcijaństwa”. Duchową wędrówkę Johna Wu można określić jako podążanie „ponad Wschodem i Zachodem”. W jego twórczości dominuje motyw przezwyciężania przeciwieństw: chrześcijaństwo (katolicyzm) – religie chińskie (daoizm, buddyzm, konfucjanizm); to, co ludzkie – to, co boskie; to, co naturalne – to, co nadnaturalne; to, co stare – to, co nowe. Nawrócenie Johna Wu doprowadziło go do następujących wniosków: boskość przewyższa ludzkość; uniwersalność przekracza to, co partykularne; duchowość człowieka przekracza różnicę pomiędzy „Wschodem i Zachodem”. Kluczem do zrozumienia religii chińskich u Johna Wu jest analogia pomiędzy Starym i Nowym Testamentem: to, czym był Stary Testament dla Żydów, tym była „stara tradycja chińska” dla Johna Wu. Religie Chin są pedagogami Johna Wu w drodze ku chrześcijaństwu.
EN
John C.H. Wu (born on 28 March 1899 in Ningpo, China, died in 1986) was an exceptional man. A spiritual teacher and a philosopher of law and lawyer himself, he converted first to Protestantism (in 1917), when he was yet eighteen, and then, twenty years later, to Catholicism. Leaving out his newfound faith was far from easy for him in the beginning. He went through a number of spiritual crises during his several stays in USA (1920-1921, 1923-1924, 1929-1930), but particularly in the 1930s. His spiritual journey spanned East and West, focusing on overcoming many different contradictions: Christianity (Catholicism) versus Chinese religions (Daoism, Buddhism, Confucianism); human vs. divine; natural vs. supernatural; old vs. new. His conversion led him to argue, on intellectual grounds, that divine supersedes human, universality is superior to particularity, and man’s spirituality crosses the borders between East and West. John C.H. Wu draws an analogy between Old and New Testaments and old Chinese tradition: what for Jews was the former, the latter was for him. This was his key to understand the religions of China. To him, they were his teachers that led him to Christianity.
14

Główne nurty w starożytnej etyce chińskiej

51%
Nowosad S.
|
2016
|
vol. 63
|
issue 3: Teologia moralna
67-77
EN
The global cultural and economic transformations in today's world have provoked a new interest in ancient Asian traditions, among them in the Chinese and Confucian philosophical and ethical legacy. Referring to recent publications this paper endeavours to explain the pluralist context of China's ancient culture in order to distinguish its major ethical trends like daoism, mohism, legalism and chan Buddhism. It is preceded with a brief introduction to Confucianism whose ethical concepts will be presented in a separate study.
PL
Kultura chińska należy do tych dawnych tradycji, które w dużym stopniu zachowały swoje bogactwo do czasów współczesnych. Niniejszy szkic przedstawia starożytną etykę chińską w jej różnych nurtach, do których należy motizm, daoizm, legalizm i chińska wersja buddyzmu znana jako chan. Te rozważania poprzedzone zostały krótkim wprowadzeniem do konfucjanizmu, który jako nurt filozoficzno-etyczny zdecydowanie wyróżnia się spośród innych tradycji, a którego centralnym pojęciom etycznym szerzej poświęcone będzie kolejne opracowanie.
15

Rozwój i podstawowe założenia starożytnej myśli chińskiej

32%
Kwiatkowski J.
Roczniki Humanistyczne
|
2019
|
vol. 67
|
issue 9: Sinologia
37-69
EN
The article was written in order to familiarize the reader with the genesis, development and basic assumptions of ancient Chinese philosophy. The first part presents the external and internal conditions that influenced the intense development of ideas in the Middle Kingdom in the period preceding the creation of the authoritarian Qin Empire in 221 BC. The second and third parts discusse the general assumptions of the most important philosophical schools, focusing in the third part on a detailed discussion of the main topic of Chinese philosophy, which is the retention of the social order, in the four main schools of thought: Confucianism, Legism, Mohism and Daoism. The main research method was the analysis of Chinese classical texts, carried out on the basis of the author’s own translations, which enabled deeper penetration into the raised issues. As a result, it was established that the philosophy of ancient China is above all a political philosophy, which results from the declared pragmatism of Chinese thinkers. The author compares selected aspects of Chinese thought with the West European thought, which allows partial reconciliation of both perspectives and makes it easier for the Western reader to approach the understanding of the far-eastern view of reality.
PL
Celem artykułu jest zapoznanie czytelnika z genezą, rozwojem i podstawowymi założeniami starożytnej filozofii chińskiej. Pierwsza część przedstawia warunki zewnętrzne i wewnętrzne, które wpływają na rozwój idei w Państwie Środka w okresie poprzedzającym utworzenie autorytarnego Imperium Qin w 221 p.n.e. Druga i trzecia część omawiają ogólne założenia najważniejszych szkół filozoficznych, koncentrując się w trzeciej części na podstawowym temacie filozofii chińskiej, którym jest zachowanie porządku społecznego, w czterech głównych szkołach myśli: konfucjanizmie, legizmie, moizmie i taoizmie. Główną metodą badawczą jest analiza chińskich tekstów klasycznych we własnych przekładach autora. W rezultacie ustalono, że filozofia starożytnych Chin jest przede wszystkim filozofią polityczną, która wynika z deklarowanego pragmatyzmu chińskich myślicieli. Autor porównuje wybrane aspekty myśli chińskiej z myślą zachodnioeuropejską, co pozwala na częściowe pogodzenie obu perspektyw i ułatwia zachodniemu czytelnikowi zrozumienie dalekowschodniego widzenia rzeczywistości.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.