The follow-up to Nora Franglen's first book of collected posts on the holistic life of an acupuncturist, this provides further insight into the everyday musings of a master of her craft. From her ...love of London's cafes to challenges she has experienced in her clinic, it reveals how acupuncture can enrich and balance all aspects of our being.
This paper adopts Ming and Shi (“名”与“实”, or naming/saying vs gaining/doing) as critical Chinese hermeneutics to understand stakeholder coopetition in destination development. Through an ethnographic ...case study in an ancient town in China, three internal coopetitions are identified: Ming overriding Shi (以名乱实), Shi overriding Ming (以实乱名), and one Ming overriding another Ming (以名乱名). Three external coopetitions are also discussed: legitimating Ming with external Shi (以实正名), enhancing Ming in compliance with external Shi (名副其实), and replacing old Ming with new Ming (以新名替旧名). These Chinese hermeneutic strategies are contrasted with Western interpretations to shed light on intercultural understandings of destination stakeholder coopetitions.
•Ming (名) and Shi (实), a Chinese hermeneutic perspective, was adopted.•Ethnographic data collected over seven years were presented.•Internal and external strategies of Ming and Shi were identified.•The study shed light on intercultural understanding of stakeholder coopetitions.
What does it mean to 'be' an acupuncturist? How does a highly experienced acupuncturist view her practice, her patients, and the world in general? Based on her widely-read blog about the wholeness of ...life as a Five Element practitioner, Nora Franglen's breadth of interest shows how the curiosity and life experiences of the individual lie at the heart of what makes a true acupuncturist, over and beyond the necessary knowledge and expertise in the technicalities of practice. From her penchant for coffee shops to reflections on challenges she has experienced in the clinic, Nora illustrates how the Five Elements influence, illuminate and, ultimately, enrich all aspects of her life, and vice versa. With reflections gathered from over several years of posting linked by Nora's commentary, this diary is truly enlightening reading for anyone interested in the inner workings of a practitioner at one with her craft.
How to “Do Chinese Philosophy” Bisheng CHEN
Azijske študije (Spletna izd.),
01/2024, Letnik:
12, Številka:
1
Journal Article
Odprti dostop
“Doing Chinese philosophy” as a method proposed by Chen Shaoming offers a perspective that shifts from the study of the history of Chinese philosophy to the innovation or creation of the significance ...of Chinese philosophy. Chen defines the “Chinese philosophy” as a philosophy that embodies the cultural spirit or experiences of China. This approach calls for an expansion of resource beyond the traditional study of the history of Chinese philosophy and seeks to bridge classical thoughts with modern life experiences. It does not advocate a metaphysical presupposition for research but accepts methodological diversity while promoting the cultivation and use of imagination. This approach also aims at envisioning a philosophy field that is rich in thought and broad in scope.
Here is a comprehensive and practical guide to using the Five Element model in your daily life in ways that can improve your physical health, foster mental ease and clarity, create more emotional ...balance, and bring you closer to spirit. Having introduced the philosophical and practical principles of the Five Elements, the author invites you to 'live the book', immersing yourself in the many aspects of each Element during its corresponding season. He offers a range of methods of doing this, including activities such as movement, cooking, gardening, journaling, visualisation, meditation, dialogue and self- acupressure. In working with each Element, he explores the three levels or expressions of human life - the physical (structures, organs, tissues and systems), the psycho-emotional (thoughts, beliefs, self-images, emotions and reactions), and the spirit. Detailed information is provided on each Element's specific attributes, associations, resonances and gifts, and anatomical illustrations are included for further guidance. An invaluable reference book for practitioners and students of Chinese Medicine who hope to become better practitioners to others, the book also provides the means to become a practitioner to yourself.
Abstract
Mohism and Confucianism are usually characterized as utilitarian and anti-utilitarian, respectively. This article argues that although Confucians do not espouse the kind of utilitarianism ...found in the Mozi, both Confucianism and Mohism qualify as forms of consequentialism in emphasizing that the outcome of a given behavior or action constitutes the basis for determining whether the latter qualifies as morally good. Through an analysis of the classical texts of the Analects and the Mengzi, I demonstrate that the similarities between the Confucian and Mohist perspectives on yi 義 and li 利 are much greater than their supposed differences, which have generally been taken for granted. Like Mohism, Confucianism upholds what we might call a "deliberated utilitarianism."
I argue that most of the pre-modern Chinese schools of thought contain elements of humor that can be analyzed in a differentiated and systematic manner. This article provides the first of two parts ...of this investigation. As a preparatory part, its scope is outlined on the basis of a traditional ideograph that represents the basic Chinese schools of thought as a whole. This is followed by an introduction to the present analytical framework. It is shown that it is compatible with the most basic ancient and modern concepts in the Chinese philosophy of humor. Based on this, the investigation turns to the
It is shown that Confucius uses elaborate forms of humor as an allusive manner of teaching. Afterwards, the parallel Confucian refusal of comical entertainment and mass humor is discussed. A comparative discussion of evolved forms of humor in Confucian contexts and the Daoist classic
provides the transition to the more specific perspectives in the narrative of “Huzi, the Face Changer.” This is followed by a further in-depth comparison of Confucius and Zhuangzi’s high-level transformative humor. This leads to the discussion of the shielding function of humor as alluded to in the Daoist story of Hundun in the
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