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
Asian Studies/Asian studies,
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.
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
In this explorative paper, I propose that relatively recent trends in Western continental philosophy can provide a much more commensurate access to Chinese philosophy than found in most mainstream ...Western philosophy. More specifically, I argue that three prominent European philosophical approaches to interpretation can offer meaningful parallels to classical Confucian views of interpretation. These are Paul Ricoeur’s term “distanciation”, Hans-Georg Gadamer’s philosophy of hermeneutics and, finally, Jacques Derrida’s deconstructive notion of “différance”. While the last two approaches have had their internal clashes, I see them in this specific case as mutually reinforcing by stimulating the continuous reinterpretation of tradition, advancing the view that Western and Chinese philosophies cannot be reduced to the other in conceptual terms, and stipulating that a finalized meaning or interpretation of each is a priori unattainable. In this way, they provide a future opening for—and even integration of—a Chinese-Western philosophical dialogue.
That artificial intelligence (AI), algorithms, and related technologies could use a few good booster shots of “humanism” is widely apparent. In both program code and implementation, AI and algorithms ...have been accused of harbouring deep-seated flaws that conflict with human values. They are prime examples of the skew towards white, Western, men and demonstrate the bankruptcy in the face of neoliberalist, profit- and market-oriented social paradigms that this special issue seeks to address. Currently, computer scientists and AI researchers who are looking to remedy these problems are often in favour of more data, more powerful machines, more complex algorithms—in short, that we should fix problems with AI by building better AI. In this view human beings and the world can be modelled in code—our lives, interactions, society, and our very selves can be broken down into data points which can be assessed by highly advanced technologies. When these scientists and researchers seek to broaden their approach they often look to philosophy. However, the philosophy they look to is overwhelmingly Anglo-analytic, which views the world in extremely similar ways. Both AI and Anglo-analytic philosophy argue for solutions to humanistic problems which are essentially mathematical. They share in seeing important concepts, such as persons, emotions, agency, and ethics, as mechanistic, atomistic, and calculable. In this paper I will argue that Classical Chinese philosophy offer insightful resources for addressing the humanist problems in AI. Rather than arguing for mathematical solutions, or envisioning persons, emotions, agency, and ethics, as other rigid, atomistic, and mechanistic approaches, Chinese philosophy emphasizes transformation, interrelatedness, and correlative developments. Accordingly, it offers tools for appreciating the world, society, and ourselves as spontaneous, complex, and full of tension. AI can be programmed and used in ways that do not reduce the complexity and conflict in the world, but provide us instead with tools to make sense of it—tools that are humanistic in nature. To this end, Chinese philosophy can be a helpful collaborative partner.
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