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Journal articles on the topic 'Qi (philosophie)'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

Agarwal, Kamayni. "Ayurveda bei zervikalen Schmerzen." AkupunkturPraxis 02, no. 03 (2021): 181–87. http://dx.doi.org/10.1055/a-1481-3757.

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Die Therapie nach ayurvedischen Prinzipien als traditionelle Heilkunst basiert auf den alten heiligen indischen Schriften und gilt als die älteste überlieferte Heilkunde. Das Wort „Ayurveda“ bedeutet wörtlich „Lebensweisheit“ oder „Wissen vom Leben“ und setzt sich aus den Bestandteilen „Ayu“ (sanskrit: Leben) und „Veda“ (sanskrit: Wissen, Weisheit) zusammen. Die Behandlung beruht auf einem ganzheitlichen Ansatz und fußt auf diversen Säulen im Sinne eines multimodalen Ansatzes. Sie konzentriert sich auf die Prophylaxe, Früherkennung sowie Beseitigung pathogener Faktoren in der Umgebung der Betr

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Ng, Alfred, Carly Henshaw, and Michael Carter. "Partnering to develop a talent pipeline for emerging health leaders in operations research." Healthcare Management Forum 30, no. 3 (2017): 146–50. http://dx.doi.org/10.1177/0840470416677601.

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In initiating its first central office for Quality Improvement (QI), The Scarborough Hospital (TSH) sought to accelerate momentum towards achieving its “Quality and Sustainability” strategic priority by building internal capacity in the emerging QI specialty of operations research. The Scarborough Hospital reviewed existing models of talent management in conjunction with Lean and improvement philosophies. Through simple guiding principles and in collaboration with the University of Toronto’s Centre for Healthcare Engineering, TSH developed a targeted approach to talent management for Operation

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Dai, Wenjin, Jonathan Gosling, and Annie Pye. "The Inclusiveness and Emptiness of Gong Qi: A Non-Anglophone Perspective on Ethics from a Sino-Japanese Corporation." Journal of Business Ethics 165, no. 2 (2019): 277–93. http://dx.doi.org/10.1007/s10551-019-04308-3.

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Abstract This article introduces a non-Anglophone concept of gong qi (communal vessel, 公器) as a metaphor for ‘corporation’. It contributes an endogenous perspective from a Sino-Japanese organizational context that enriches mainstream business ethics literature, otherwise heavily reliant on Western traditions. We translate the multi-layered meanings of gong qi based on analysis of its ideograms, its references into classical philosophies, and contemporary application in this Japanese multinational corporation in China. Gong qi contributes a perspective that sees a corporation as an inclusive an

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Guorong, Yang, and Huang Yong. "Feng Qi on Wisdom." Contemporary Chinese Thought 42, no. 3 (2011): 3–7. http://dx.doi.org/10.2753/csp1097-1467420300.

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5

Wright, David. "Tan Sitong and the ether reconsidered." Bulletin of the School of Oriental and African Studies 57, no. 3 (1994): 551–75. http://dx.doi.org/10.1017/s0041977x00008909.

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The main subject of this paper is the influence of Western science on the philosophy of the young scholar Tan Sitong (1865–98) who was active in the reform movement of the late Qing dynasty. It seeks to show that his understanding of Western science was not as confused and superficial as some commentators have claimed, and that in fact his conception of yitai drew on views of the ether and electricity which were held by some at least of the most eminent Western scientists of his time. It also demonstrates that yitai is the direct descendant of the qi of the Neo-Confucian philosopher Zhang Zai

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Ye, Shuxun. "The Philosophy of Zuo 作 in Hengxian". Journal of Chinese Philosophy 46, № 3-4 (2019): 210–23. http://dx.doi.org/10.1163/15406253-0460304008.

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The ancient Daoist document Hengxian 《恒先》 contains a fascinating and unique concept, Zuo 作 that expresses a unique view of the world and human affairs. There are three stages of Huo-Zuo 或作, Qi-Zuo 氣作, and Ren-Zuo 人作 to understand the meanings associated with Zuo. On a metaphysical level, Zuo implies the world’s actuation. Huo-Zuo explains how Hengxian 恒先 gave rise to material existence from Xuwu 虛無. During the process whereby Qi 氣 gave rise to all things, Qi was the inner motivating force driving the evolution of the universe. Qi-Zuo is a specific manifestation of Huo-Zuo in the generation pro

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Feng, Cao. "Hengxian and Self-Generation." Journal of Chinese Philosophy 46, no. 1-2 (2019): 58–77. http://dx.doi.org/10.1163/15406253-0460102006.

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The abstruse phrase “Qi 氣is self-generating; constancy categorically does not engender Qi. Qi is self-generating and self-arising” in Hengxian 《恒先》 should be put in the context of the “self-generating” 自生 idea of Daoism. The cosmology depicted in the first part of Hengxian serves the political philosophy in the second part. “Qi is self-generating” serves the political philosophy of “non-action.” “Self-generating” is an important opinion in the philosophy of Daoism. However, the idea in ancient Daoist literature hasn’t been clearly analyzed. Hengxian shows that the idea of “self-generating” may

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King, J. C. "Complex Demonstratives, QI Uses, and Direct Reference." Philosophical Review 117, no. 1 (2008): 99–117. http://dx.doi.org/10.1215/00318108-2007-026.

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Pang-White, Ann A. "Zhu Xi on Family and Women: Challenges and Potentials." Journal of Chinese Philosophy 40, no. 3-4 (2013): 436–55. http://dx.doi.org/10.1163/15406253-0400304007.

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This article reappraises Zhu Xi’s philosophy of women. First, it examines Zhu’s descriptive texts. Second, it analyzes Zhu’s didactic texts on li, qi, yin, yang, and gender. It finds that (i) surprisingly Zhu exhibited a level of flexibility toward women on subjects of education, property rights, and household management; (ii) his view on the male/yang and female/yin relationship was inconsistent; and (iii) improvement on Zhu’s social-political teaching on women’s role could result from a more consistent development of his metaphysics. When thus modified, his metaphysics of yin-yang and li-qi

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10

Nelson, Eric S. "Existence, Emptiness, and Qi: Leah Kalmanson's Cross-Cultural Existentialism." Philosophy East and West 72, no. 1 (2022): 278–89. http://dx.doi.org/10.1353/pew.2022.0015.

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11

Turner, Kevin J. "On the Human in the Zhuangzi's Concept of Qi." Philosophy East and West 72, no. 4 (2022): 1089–108. http://dx.doi.org/10.1353/pew.2022.0082.

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12

Lin, Yueh-hui. "Lê Quý Đôn’s Theory of Li-qi." Asian Studies 8, no. 2 (2020): 51–77. http://dx.doi.org/10.4312/as.2020.8.2.51-77.

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This paper discusses the work of Lê Quý Đôn (1726–1784), a prominent scholar of Later Lê Vietnam who was deeply influenced by Song-Ming Neo-Confucianism. Lê’s masterwork, the Classified Discourses from Yun Terrace (Yuntai leiyu 芸臺類語, Vân đài loại ngữ), exemplifies this intellectual heritage. This essay considers the text’s first volume in light of Zhu Xi’s theory of li-qi. While drawing deeply from Zhu Xi’s theory of an inseparable li-qi, Lê’s concept of li-qi ultimately originated in Han dynasty qi-transformative cosmology. Also influenced by a Vietnamese tradition of Three Teachings syncreti

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Chan, Wing-cheuk. "Mou Zongsan and Tang Junyi on Zhang Zai’s and Wang Fuzhi’s Philosophies of Qi: A Critical Reflection." Dao 10, no. 1 (2011): 85–98. http://dx.doi.org/10.1007/s11712-010-9200-3.

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Li, Cunshan. "A differentiation of the meaning of “qi” on several levels." Frontiers of Philosophy in China 3, no. 2 (2008): 194–212. http://dx.doi.org/10.1007/s11466-008-0013-y.

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15

SERNELJ, Tea. "The Unity of Body and Mind in Xu Fuguan’s Theory." Asian Studies 2, no. 1 (2014): 83–95. http://dx.doi.org/10.4312/as.2014.2.1.83-95.

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The present article deals with the philosophical theory and epistemological methodology of the Modern Confucian Xu Fuguan (1903–1982), a significant Taiwanese philosopher of the 20th century whose theoretical contributions are in the center of academic interests in China and Taiwan, though almost completely unexplored in the West. The article’s main focus is on Xu’s interpretation of the concepts of bodily recognition and the creative potential qi that are forming the basis of the unification of body and mind as a fundamental method of traditional Chinese perception of reality. For Xu Fuguan,

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Olivová, Lucie. "Qi Baishi and the Wenren Tradition." Asian Studies, no. 1 (December 1, 2011): 63–84. http://dx.doi.org/10.4312/as.2011.-15.1.63-84.

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One of the best known painters of the 20th century, Qi Baishi came from a poor family and owed his education to scholars who had recognized his talent and determination. This article tries to answer the question of how much of the literati (wenren) tradition can betraced in Qi Baishi’s works. Although they only form a small portion of his oeuvre, he made paintings which correspond to the literati topics; whether they also comply with the literati aesthetics is more ambiguous, however. Six paintings from the collection of the National Gallery in Prague were selected and analyzed in search of th

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Parsons, Glenn. "Phantom Functions and the Evolutionary Theory of Artefact Proper Function." Grazer Philosophische Studien 96, no. 1 (2019): 154–70. http://dx.doi.org/10.1163/18756735-000064.

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The evolutionary theory of artefact proper function holds that an artefact’s proper function is that effect which explains the reproduction of past instances of the artefact type. This theory has many sources but received its clearest presentation in Beth Preston’s essay “Why Is a Wing Like a Spoon?” (1998). More recently, Preston has raised an objection to the theory, based on the phenomenon of ‘phantom functions’: these are functions that an artefact type is unable to perform, but which nonetheless apparently constitute its proper function. Deflecting qi energy, for example, is the proper fu

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Patt-Shamir, Galia. "Kim, Jung-Yeup: Zhang Zai’s Philosophy of Qi: A Practical Understanding." Dao 17, no. 3 (2018): 429–34. http://dx.doi.org/10.1007/s11712-018-9620-z.

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Lewis-King, Michelle. "Energyscapes: Interconnecting body, clinic, qi and dao." Technoetic Arts 17, no. 1 (2019): 95–109. http://dx.doi.org/10.1386/tear_00009_1.

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Abstract Drawing upon my expertise as an artist and clinical acupuncturist with training in biomedicine, my artistic research adapts Chinese medicine practice into a strategic tool to investigate new synergies between art, medicine, technology, East, West, modernity and pre-modernity. In my performances, I use Chinese pulse diagnosis and acupuncture point location as transdisciplinary artistic technologies (qi / ) that are capable of measuring and responding to quantum entanglements between individuals and their social, natural and cosmic milieus ‐ or what can be referred to as dao (). This is

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20

Wang, Robin. "The Virtuous Body at Work: The Ethical Life as Qi 氣 in Motion". Dao 9, № 3 (2010): 339–51. http://dx.doi.org/10.1007/s11712-010-9177-y.

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21

Liang, Lia Wen-Ching. "Lei, Bi-qi Beatrice, dir. Taiwan Shakespeare Database. Archive." Renaissance and Reformation 44, no. 2 (2021): 211–14. http://dx.doi.org/10.33137/rr.v44i2.37534.

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Liang, Lia Wen-Ching. "Lei, Bi-qi Beatrice, dir. Taiwan Shakespeare Database. Archive." Renaissance and Reformation 44, no. 2 (2021): 211–14. http://dx.doi.org/10.33137/rr.v44i2.37534.

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23

Ding, Sixin. "Huo 或 in Heng Xian of the Shanghai Museum’s Edition of Chu Bamboo Slips". Journal of Chinese Philosophy 46, № 3-4 (2019): 182–90. http://dx.doi.org/10.1163/15406253-0460304006.

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“Huo” 或 in “Heng Xian” 恆先 of the Chu bamboo slips in the Shanghai Museum is a significant concept in cosmology and cosmogony. “Huo,” as a cosmogonic period, is after “heng” 恆 (the permanent), but prior to qi 氣 (material force), hence it is relatively important. This term in the manuscript is used as an indefinite pronoun, meaning “something”, rather than “exist” (as a verb), “indefinitely/ maybe” (as an adverb) or “a state between being and nothingness”. However, in the cosmogonic sequence, it is indeed intermediate between nothingness (“heng xian”, the permanent beginning) and being (qi, or y

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24

Cheng, Chung-Ying. "Li and Qi in the Yijing : A Reconsideration of Being and Nonbeing in Chinese Philosophy." Journal of Chinese Philosophy 36, no. 5 (2009): 73–100. http://dx.doi.org/10.1163/15406253-03605006.

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25

Curzer, Howard. "Stingy King Meets Savvy Sage: Rethinking the Dialog between King Xuan of Qi and Mengzi." Dao 19, no. 3 (2020): 371–89. http://dx.doi.org/10.1007/s11712-020-09732-1.

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26

Smith, Kidder, and Dai Lianzhang. "Yizhuan zhi xingcheng ji qi sixiang (The Form of the [Yijing's] Ten Wings and Their Thought)." Philosophy East and West 41, no. 1 (1991): 123. http://dx.doi.org/10.2307/1399728.

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27

Keenan, Edward L. "Natural language, sortal reducibility and generalized quantifiers." Journal of Symbolic Logic 58, no. 1 (1993): 314–25. http://dx.doi.org/10.2307/2275339.

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AbstractRecent work in natural language semantics leads to some new observations on generalized quantifiers. In §1 we show that English quantifiers of type 〈1, 1〉 are booleanly generated by theirgeneralized universalandgeneralized existentialmembers. These two classes also constitute thesortally reduciblemembers of this type.Section 2 presents our main result — the Generalized Prefix Theorem (GPT). This theorem characterizes the conditions under which formulas of the form (Q1x1…QnxnRx1…xnandq1x1…qnxnRx1…xnare logically equivalent for arbitrary generalized quantifiersQi,qi. GPT generalizes, per

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Ahn, Jaeho. "The Significance of Toegye’s Theory on “Manifestation of Principle”." Journal of Chinese Philosophy 41, no. 1-2 (2014): 114–29. http://dx.doi.org/10.1163/15406253-0410102008.

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This article aims to critique the recent claim raised in Korea that Toegye’s theory on lifa 理發(manifestation of principle) “negates the activity of li.’’ In my view, although the idea of lifa is not clearly presented by Zhu Xi and even contradicts his conception of “nonaction of li,” it recovers fundamental Confucian principle and reaffirms valuable attributes of humanity. Toegye’s notion of lifa establishes the ground for distinguishing humans from animals by emphasizing the subjective spontaneity and activity of moral rationality. To expound on this, I shall first review the concepts of li,

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Yi, Kiebok. "Yi Chema and the Psychosocial Body in Late Nineteenth Century Korea." East Asian Science, Technology, and Medicine 47, no. 1 (2018): 55–92. http://dx.doi.org/10.1163/26669323-04701005.

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Conventional understandings of Chinese medicine, and by extension East Asian medicine, are that historical and contemporary discourses on the medical body have essentially revolved around a unitary body perception—the cosmological body as demonstrated by the use of concepts such as qi, yinyang, and the Five Phases. Notably, in this body conception, the material, spiritual and emotional dimensions are not separable from each other but are rather interconnected by means of allpervasive qi that resonates in the universe. However, East Asian medicine has in fact provided a far more diverse and dyn

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Phan, Thị Thu Hiền, та Ngọc Thơ Nguyễn. "Basic Thoughts of Vietnamese Classic Aesthetics through Vân đài loại ngữ (雲台類語) by Lê Quý Đôn". Synthesis philosophica 36, № 2 (2022): 353–79. http://dx.doi.org/10.21464/sp36206.

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Ovo istraživanje smjera razjasniti neke značajke tradicionalne vijetnamske estetske misli izražene kroz Vân đài loại ngữ, »enciklopedijsko« djelo Lêa Quýa Đôna (1726. – 1784.) – poznatog vijetnamskog filozofa, pisca i znanstvenika predmodernog doba. Naše je prijašnje istraživače (Vijetnam, Kina) jako zanimao poetski aspekt djela Vân đài loại ngữ. Naš je novi doprinos koristiti misao Lêa Quýa Đôna kao studiju slučaja vijetnamske klasične estetike. Ispitujući književnost (poglavlje 5, »Văn nghệ«), glazbu i kaligrafiju (poglavlje 6, »Âm tự«) u odnosu na Li i Qi filozofiju (poglavlje 1, »Lý khí«)

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Mundici, Daniele. "Inverse topological systems and compactness in abstract model theory." Journal of Symbolic Logic 51, no. 3 (1986): 785–94. http://dx.doi.org/10.2307/2274032.

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AbstractGiven an abstract logic , generated by a set of quantifiers Qi, one can construct for each type τ a topological space Sτ, exactly as one constructs the Stone space for τ in first-order logic. Letting T be an arbitrary directed set of types, the set is an inverse topological system whose bonding mappings are naturally determined by the reduct operation on structures. We relate the compactness of to the topological properties of ST. For example, if I is countable then is compact iff for every τ each clopen subset of Sτ is of finite type and Sτ, is homeomorphic to limST, where T is the se

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Sernelj, Téa. "The Problem of the Authenticity of the Aesthetic Concept qiyun shengdong." Asian Studies 9, no. 1 (2021): 159–80. http://dx.doi.org/10.4312/as.2021.9.1.159-180.

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The article explores Xu Fuguan’s analysis and interpretation of the concept of qiyun shengdong 氣韻生動, which is considered to be one of the most important, fundamental and complex concepts in Chinese aesthetics and art. It was created by Xie He in the Wei Jin period (220–420 AD), which is marked as a turning point in the development of Chinese aesthetics. The complexity of the concept of qiyun shengdong is reflected in literary works, painting, calligraphy, and music, as well as in literary theory and the theory of painting. According to Xu Fuguan, qi refers to the external features of the artwo

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Sernelj, Téa. "The Problem of the Authenticity of the Aesthetic Concept qiyun shengdong." Asian Studies 9, no. 1 (2021): 159–80. http://dx.doi.org/10.4312/as.2021.9.1.159-180.

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The article explores Xu Fuguan’s analysis and interpretation of the concept of qiyun shengdong 氣韻生動, which is considered to be one of the most important, fundamental and complex concepts in Chinese aesthetics and art. It was created by Xie He in the Wei Jin period (220–420 AD), which is marked as a turning point in the development of Chinese aesthetics. The complexity of the concept of qiyun shengdong is reflected in literary works, painting, calligraphy, and music, as well as in literary theory and the theory of painting. According to Xu Fuguan, qi refers to the external features of the artwo

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34

Duan, Siying. "Thinking, Feeling and Experiencing the “Empty Shot” in Cinema." Film-Philosophy 25, no. 3 (2021): 346–61. http://dx.doi.org/10.3366/film.2021.0179.

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This article introduces the unique Asian film technique of the “empty shot” ( kong jingtou 空镜头) from the perspective of Chinese philosophical thought and aesthetics. In Chinese cinema, the “empty shot” is understood as a shot comprised of nonhuman subjects, distinct from both the establishing shot and the cutaway. Perhaps due to the lack of understanding of its philosophical grounding, the “empty shot” has not received much attention in Anglophone film studies, and has been criticized as an overgeneralised concept. This article first relates the “empty shot” to the more widely accepted “pillow

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Scarpari, Maurizio, and Fabrizio Pregadio. "Zhouyi Cantong qi: Dal Libro dei Mutamenti all'Elisir d'Oro: Con un'edizione critica e una concordanza della recensione di Peng Xiao (947 d.C.) (Zhouyi Cantong qi: From the Book of Changes to the Golden Elixir: With a Critical Edition and a Concordance of Peng Xiao's [A.D. 947] Recension)." Philosophy East and West 48, no. 2 (1998): 360. http://dx.doi.org/10.2307/1399834.

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36

Van den Stock, Ady. "The curious incident of wisdom in the thought of Feng Qi (1915–1995): comparative philosophy, historical materialism, and metaphysics." Asian Philosophy 28, no. 3 (2018): 241–58. http://dx.doi.org/10.1080/09552367.2018.1509514.

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Kory, Stephan N. "Omen Watching, Mantic Observation, Aeromancy, and Learning to ‘See’: The Rise and Messy Multiplicity of Zhanhou 占候 in Late Han and Medieval China". East Asian Science, Technology, and Medicine 50, № 1 (2019): 67–131. http://dx.doi.org/10.1163/26669323-05001005.

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This article investigates the early history of a Chinese mantic practice unattested before the late first century CE known as zhanhou 占候 (lit., omen watching; divination through observation; divination of atmospheric or meteorological conditions). While early occurrences of the term primarily present it as a learned form of divination used to forecast human fortune through the interpretation of anomalous emanations of qi 氣 in heaven-and-earth (e.g., wind; clouds; rain; rainbows), zhanhou is also variously classified as an astrological, Five Agents, or military technique; and variously identifi

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LIU, Hongjun. "Scholarly Study of Hong (Rainbow) in the Ming and Qing Dynasties." Cultura 17, no. 2 (2020): 87–99. http://dx.doi.org/10.3726/cul022020.0007.

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Abstract: This paper focuses on how Chinese intellectuals discussed and researched rainbows in late Ming and early Qing Dynasty. Many of them considered the rainbow as a phenomenon that occurred under certain conditions of sunshine and raindrops, which could be described with terms related to qi <graphic href="CUL2020k_87_fig0001.jpg"/> of yin/yang <graphic href="CUL2020k_87_fig0002.jpg"/>. Some of them had the knowledge of duplicating rainbows by “spraying water opposite to the sun”. There were also popular conceptions that rainbow was a sign of salaciousness and rainbow could sip

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Sim, Jiaying. "Affective Assemblages of Material Culture: Qi Pao, Mahjong and Performance in Ang Lee’s Lust, Caution." Film-Philosophy 27, no. 1 (2023): 29–49. http://dx.doi.org/10.3366/film.2023.0215.

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Using Ang Lee’s Lust, Caution (2007), this article illustrates how an affective mode of address is encouraged when one attends to the ways in which on-screen cinematic audio-visual spectacles are produced through the interaction of different bodies on-screen. Affective cinematic encounters open up other ways of understanding the female body as productive assemblages of everyday affective interactions and relationalities with other bodies within material culture. Particularly, I demonstrate an affective mode of address that attends to the interaction of cinematic objects and how they are constr

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Shijun, Tong. "Dialectics as immanent critique. Or, dialectics as both ontology and epistemology with a practical intention." Filozofija i drustvo 32, no. 1 (2021): 29–39. http://dx.doi.org/10.2298/fid2101029s.

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This response to Asger S?rensen?s paper From Ontology to Epistemology: Tong, Mao and Hegel is made on the basis of a reflection on the author?s intellectual development with special reference to the idea of ?dialectics?. This development is mainly composed of three periods, in which the author formed his strong antipathy toward dialectics as a mere tool of power (in the 1970s), learnt to understand the importance of ?dialogical logic? in providing conceptual tools for human knowledge of a type of reality which is both objective and subjective - human practices (in the 1980s) - and attempted to

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Prieto, Jose M., and Guillermo R. Schinella. "Anti-Inflammatory and Antioxidant Chinese Herbal Medicines: Links between Traditional Characters and the Skin Lipoperoxidation “Western” Model." Antioxidants 11, no. 4 (2022): 611. http://dx.doi.org/10.3390/antiox11040611.

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The relationship between lipid peroxidation and inflammation has been accepted as a paradigm in the field of topical inflammation. The underlying biochemical mechanisms may be summarised as unspecific oxidative damage followed by specific oxidative processes as the physio pathological response in skin tissues. In this experimental review we hypothesise that the characteristics attributed by Traditional Chinese Medicine (TCM) to herbal drugs can be linked to their biomolecular activities within the framework of the above paradigm. To this end, we review and collect experimental data from severa

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Woo Li, Elizabeth. "Yang, Lihua 楊立華, Qi-rooted and Shen-transformed: Commentary on Z hang Zai’s Philosophy 氣本與神化:張載哲學述評". Dao 9, № 4 (2010): 487–89. http://dx.doi.org/10.1007/s11712-010-9193-y.

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Baldini, Andrea. "The Nanjing Massacre Memorial and Angelus Novus: Ephemera, Trauma, and Reparation in Contemporary Chinese Public Art." Aisthesis. Pratiche, linguaggi e saperi dell’estetico 15, no. 1 (2022): 55–67. http://dx.doi.org/10.36253/aisthesis-13581.

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What is the nature of memorials? Traditionally, memorials have been conceptualized as lasting entities preserving memories of our shared pasts. This paper challenges this view. My aim is to retheorize our practices of memorialization by examining the role that ephemerality plays in experiential memorials. Rather than fixed structures of meaning, experiential memorials are unstable careers whose significance depends on viewers’ performative engagement. I provide evidence for my thesis by developing a critical interpretation of Qi Kang’s Nanjing Massacre Memorial Hall (NMMH) as an example of exp

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Ott, Margus. "Deleuzian (Re)interpretation of Zhu Xi." Asian Studies 8, no. 2 (2020): 281–310. http://dx.doi.org/10.4312/as.2020.8.2.281-310.

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I propose an interpretation of Zhu Xi 朱熹 (1130–1200) seen through the ontology of Gilles Deleuze. Zhu Xi is one of the most prominent Chinese philosophers, the figurehead of the so-called Neo-Confucian school, and Deleuze is arguably one of the most important Western philosophers of the twentieth century. Both philosophers presented an ontology of differentiation, whose main aspects or stages I try to analyse in the paper: Deleuze’s notions of the virtual, dark precursor, field of individuation, intensities and the actual; and parallel to these, Zhu Xi’s notions of the veins (li 理), supreme ul

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Khayutina, Maria. "Royal Hospitality and Geopolitical Constitution of the Western Zhou Polity." T'oung Pao 96, no. 1 (2010): 1–73. http://dx.doi.org/10.1163/156853210x517114.

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AbstractThe present article examines how political communication and administration were effected in the Western Zhou polity (1046/5-771 BC) and investigates the significance of the royal residences as political and administrative centers. Bronze inscriptions referring to royal receptions that were offered to Zhou regional rulers, rulers of non-Zhou polities, royal officers and other subjects provide the basis for this study. It is argued that the form of "royal hospitality" described in these inscriptions was a political and, partially, administrative institution of the Zhou kings, and that i

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LEE, Hsien-Chung. "「指物」與「齊物」的認知觀點比較/Comparison of the Cognitive Perspective of “Referring to Things” and “Equality of Things”". Asian Studies, № 1 (25 вересня 2012): 45–64. http://dx.doi.org/10.4312/as.2012.-16.1.45-64.

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摘要「指物」是名家公孫龍的觀點，「齊物」是道家莊子的看法。莊子在〈齊物論〉中強烈批評公孫龍的「指物」思想。公孫龍的〈指物論〉基本上是主客二元認知模式，而莊子〈齊物論〉的認知觀點則是「道通為一」的感通模式。本文從認知的目的、方式、結果等方面進行比較；說明「指物」的認知觀點容易走入懷疑或不可知論，而莊子的「齊物」觀點，雖有神秘色彩，但在認知方法上，提供了階段性的「整體把握」。「指物」與「齊物」的認知觀點，在傳統中國哲學認知問題上具有相輔相成的意義。關鍵詞：指物、齊物、主客二元、道通為一While Gong Sun Longzi advocated the cognitive perspective of “referring to things”, (zhi wu 指物) Zhuangzi advocated the cognitive position of “equality of things” (qi wu 齊物), which strongly criticized the former. The cognitive model of Gong Sun Longzi is basically a subject-object dualism, but Zhuangzi’s cognitive perspective is that all things are penetra

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JIN, Fenglin. "儒道死亡思想之比較". International Journal of Chinese & Comparative Philosophy of Medicine 2, № 3 (1999): 99–115. http://dx.doi.org/10.24112/ijccpm.21377.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究，認為在對待死亡的態度上，儒家重生輕死，對死存而不論；道家則由反對悅生惡死，進而歌頌、讚美死亡。在對死亡本質的認識上，儒家從天命角度出發，認為死由命定，是天意的體現；道家則認為死是氣聚氣散的結果；同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上，儒家強調把死亡落實到道德價值的開拓上；而道家則堅決反對給死亡以價值判斷，強調避死全身才是人生之根本。在超越死亡的途徑上，儒家認為人只要生治充實，為理想而奮鬥，創造了某種永恆之物，便可超越死亡；而道家則強調通過，“心齋”、“坐忘”，達到與大道合一，從而實現死而不亡。儒進上述對死亡及死後狀態的體認，派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則，對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these tw

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Chung, Juliette Yuehtsen. "Bo Liang. Ji shu yu di guo yi yan jiu: riben zai Zhongguo de zhi min ke yan ji gou [Researches on Technology and Imperialism: Japanese Colonial Scientific Research Institutes in China]. (Zhongguo jin xian dai ke xue ji shu shi yan jiu cong shu.). 345 pp., figs., tables, bibl., index. Jinan: Shandong jiao yu chu ban she [Shandong Education Press], 2006. ¥38 (paper).Jianping Han;, Xingsui Cao;, Liwei Wu. Ri wei shi qi de zhi min di ke yan ji gou: li shi yu wen xian [Colonial Scientific Institutions during the Japanese Occupation and Puppet Manchukuo Period: History and Literature]. (Zhongguo jin xian dai ke xue ji shu shi yan jiu cong shu.). 468 pp., figs., bibl., index. Jinan: Shandong jiao yu chu ban she [Shandong Education Press], 2006. ¥49 (paper)." Isis 99, no. 2 (2008): 429–30. http://dx.doi.org/10.1086/591369.

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Cox, Ruth, Matthew Molineux, Melissa Kendall, Bernadette Tanner, and Elizabeth Miller. "Co-produced capability framework for successful patient and staff partnerships in healthcare quality improvement: results of a scoping review." BMJ Quality & Safety, July 12, 2021, bmjqs—2020–012729. http://dx.doi.org/10.1136/bmjqs-2020-012729.

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BackgroundInternationally, patient and public involvement (PPI) is core policy for health service quality improvement (QI). However, authentic QI partnerships are not commonplace. A lack of patient and staff capability to deliver successful partnerships may be a barrier to meaningful QI collaboration.ObjectivesThe research questions for this scoping review were: What is known regarding the capabilities required for healthcare staff and patients to effectively partner in QI at the service level?; and What is known regarding the best practice learning and development strategies required to build

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Kassiola, Joel J. "Zhang Zai’s Cosmology of Qi/qi and the Refutation of Arrogant Anthropocentrism: Confucian Green Theory Illustrated." Environmental Values, 2021. http://dx.doi.org/10.3197/096327121x16245253346558.

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This essay seeks to demonstrate the following:1.the value of metaphysical cosmology to our relationship with nature, and to making policy about the environment;2.the mistaken nature and harmful consequences of the hegemonic cosmology of anthropocentrism; and,3.the possibility of Zhang Zai’s Qi/qi Great Harmony cosmology as both the refutation of and replacement for anthropocentrism.The essay concludes that ultimate moral progress of expanding the self from the narrow and exclusionary views of anthropocentrism consists in cosmocentrism, or the transformation of thought to a cosmological perspec

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