Daoist Philosophy

Very few people know that there is not even one character of zhen 真 in the Thirteen Classics revered by Confucians. Among the three axiological categories, Confucianism attaches importance to shan 善 (goodness) and mei 美 (beauty), while Daoism highlights zhen. It was Daoism that first put forward zhen as a philosophical concept and discussed it extensively. However, the existing research about it is still insufficient and mingled with misunderstandings. In this article, I will explore its innermost connotations. I will mainly employ methods such as a literature analysis and comparative research in this inquiry. Zhen indicates the existential authenticity of each individual and the whole world. Daoists believe that one will deviate from zhen once he/she yields to su 俗. Su not only refers to sensual desires but includes Confucian moral regulations as well. Only when one has transcended these secular values will it be possible for him/her to become a true person (zhenren 真人). What Confucians are concerned with is shan, and they even want to repress zhen with shan. This is the fundamental reason that they are unwilling to mention zhen.

This dissertation was submitted as part of my BA degree at Wolverhampton in 2004. It is not a good dissertation, but I wanted a bound copy after all these years, so made a revised version using my current 'house style' and making some minor amendments. I will not upload the full version for public scrutiny, so I have provided a redacted version with the main content missing. What remains is framework for what I did for it, which should suffice for the curious. The full version remains for my eyes only!

Supervised by Dr Robert Baron. Marked as C9 (roughly 55/100). Degree awarded as a 2.2.

This article presents an innovative approach called "Advanced Protocol of Quantum Aromatherapy," registered under European patent No. EP25398011 (application No. 20252007081100), which integrates vibrational aromatherapy with principles of quantum coherence. The proposed method, known as the RPQ 36 formula, uses essential oils selected through advanced techniques of bioenergetic resonance and neuroperceptive response. This work establishes the theoretical and methodological foundations for an emerging field at the interface between integrative medicine, quantum physics, and vibrational therapies, based on ancestral wisdom and reflections on subtle energy systems, overcoming the limitations of the reductionist view in conventional aromatherapy.

Xunzi (荀子) is a naturalist ethicist. For him, morality comes from neither the divine nor pure reason. Central to his moral philosophy is the concept of ritual propriety (lĭ 禮).1 Rules of ritual propriety are established in order to regulate human activities so that society can accommodate appropriate human feelings and desires with limited resources. But what kind of feelings and desires are appropriate? For Xunzi, these are determined both on natural grounds and on social grounds. They are determined on
natural grounds as human biological and psychological needs have a natural basis. Natural grounds alone, however, are not adequate, as our inborn natural tendency is toward selfish satisfaction and leads to competition and chaos. There must also be social grounds for determining the appropriate types and amounts of feelings and desires. The social grounds are predicated on limited resources and on the need to satisfy other people’s feelings and desires. These social considerations require people to adjust their feelings and desires according to their respective social stations and to feasible levels of goods that can become available so they can be satisfied without causing chaos. When people are accustomed to rules of ritual propriety, they can internalize it and become
morally cultivated persons. A society that is regulated effectively by ritual propriety and filled with moral cultivated people is a good society.

More and more people talk about so-called Daoist ecological thought. Actually, Daoism does not have a ready-made ecological thought. However, it indeed can act as a vital theoretical resource for constructing such thought. In this article, I will argue how this is possible, and what realm Daoism can attain in the relation between human and nature. I will mainly employ such methods as original problem research, literature analysis and comparative research in the inquiry. Compared with traditional Western metaphysics, Daoist ontology can provide stronger philosophical support for the value and significance of empirical things. In addition, Dao does not dominate things like a personal god with will, but gives them the chance to grow and develop according to their own nature. Lao-Zhuang called on people to imitate this character of Dao. They believed that the primitive nature itself was worthy of respect, and urged us to set limits for ourselves and never to distort things' natural propensities to suit us. Consequently, natural things are neither overshadowed by a noumenon, nor are they subject to humans' conquering and abuse, so they are capable of flourishing freely. This is precisely the realm of tianfang which Daoism seeks.

This publication is a selection of poems of Ikkyū Sojun (1394—
1481), a Zen Buddhist monk and distinguished polymath of Medieval Ja
pan. At that time, writing poetry in Chinese language (kanshi) was a com
mon practice amongst Sinophilic Japanese literati. Ikkyū’s poems dramat
ically stand out from the major corpus of Chinese verse composed by his
contemporaries in their often raw emotions and risqué subjects. This se
lection represents the panoply of Ikkyū’s themes from reflections on his
religious experience to revelations on his psychosomatic insights with
women.

Natura eterogenă a taoismului este bine cunoscută. Canonul taoist existent sau Tao-tsang,
care a fost publicat pentru prima dată în 1442, conține peste o mie de lucrări. El reunește simultan
lucrări ale unor filosofi precum Lao-tzu și Chuang-tzu; tratate de farmoterapie; cel mai vechi tratat
medical chinezesc; hagiografii; imense texte rituale presărate cu magie; geografii imaginare; rețete
dietetice și igienice; antologii și imnuri; speculații asupra diagramelor din I ching; tehnici de
meditație; texte alchimice și tratate morale. În cadrul canonului se găsește atât ce este mai bun, cât
și ce este mai rău. Dar tocmai această stare de fapt constituie bogăția sa.

This work proposes a new model of consciousness and thought grounded in dimensional physics and quantum phenomena. Moving beyond classical neurobiology, it suggests that consciousness is a living dimensional field that navigates information as vibrational potentials. Thought, in this model, is not merely a computational process, but an emergent crystallization from pre-thought dimensional waves, structured through the act of focused attention. Supported by recent advances in quantum physics and resonating with pioneering theories from both Western and Russian scientific traditions, this theory opens a new path toward unifying consciousness studies with fundamental physics.

This article describes how western philosophy is derivative from a book of Chinese proverbs distilled from various traditions, known as the Tao teh Ching. However, Plato and the other Greeks ignored the references to sharing of resources, worship of the sacred feminine, and cultural inclusion. Thanks to John Wong.

Gran parte del interés que despierta este libro se debe a la gran originalidad con la que su autor traduce e interpreta varios de los conceptos fundamentales del pensamiento chino, lo cual esperamos que pueda apreciarse a lo largo de la presente traducción. Pero no sólo resultan novedosos los términos ingleses empleados por Graham, sino que también puede llegar a serlo, por ejemplo, la sintaxis que emplea.
Graham pertenece, sin lugar a dudas, a aquel tipo de traductor que juega con y hasta cierto punto reinventa la lengua en la que escribe, con el fin de intentar capturar no sólo los conceptos, sino también los modos de expresión, de aquella desde la cual traduce. Por esta razón, transmitir en español su singular lectura del pensamiento chino sin hacer demasiada violencia a nuestro idioma no ha sido una labor sencilla, y seguramente más de una vez he fallado en ella.
He intentado ser especialmente fiel a su traducción de los conceptos clave del pensamiento chino antiguo (es decir, aquellos que él mismo considera clave), aunque de vez en cuando los términos o expresiones empleados resultaran un tanto extraños al oído del hispanohablante. En situaciones como ésta, he procurado incluir una nota al pie de página, generalmente allí donde el término o expresión aparecen por primera vez en el libro, explicando por qué han sido elegidos.
Hay, sin embargo, un término que, tanto por su ubicuidad en el libro como por la confusión a la que puede llevar, me parece pertinente explicar aquí mismo. A lo largo de esta obra, Graham traduce una de las acepciones del término chino shen , quizá la más importante, como daimon (y el adjetivo correspondiente daimonic), que a su vez remite a la acepción antigua de demon («demonio», que quería decir «numen» o «espíritu») y se distingue claramente de la acepción contemporánea de la palabra «demonio», asociada específicamente con el mal. En español, aunque la Real Academia sigue reconociendo la acepción original de «demonio» («En la Antigüedad, genio o ser sobrenatural. El demonio de Sócrates», DRAE, 22 a edición), es prácticamente inevitable que las palabras «demonio» y «demoniaco» nos remitan al mal. Por ello, y en aras de preservar el sentido que Graham le quiere dar al término, he optado por emplear los neologismos «daimon» y «daimónico». La razón por la que no empleamos «numen» y «numinoso» es porque, pese a tener significados muy parecidos a «daimon», «numen» no necesariamente denota algo vivo o animado.
Sobre las referencias bibliográficas a lo largo del texto, hay un par de cosas que vale la pena mencionar. Como el lector apreciará, Graham escribe citando: en el libro hay muy pocos argumentos que nuestro autor no desarrolle hilvanando citas de textos chinos, además de que con frecuencia deja que las citas hablen por sí solas. Cuando los textos chinos que cita cuentan con una traducción inglesa reconocida, Graham no sólo indica la página del texto original en la cual se encuentra la cita, sino también la página de su traducción inglesa. Ello no significa, sin embargo, que el texto citado provenga de dicha traducción: en la enorme mayoría de casos, Graham traduce las citas directamente del chino e indica la página de la traducción publicada para indicar, quizá, que la tomó en cuenta al hacer su propia traducción, pero no porque de allí tome el texto. Aunque en esta traducción mantenemos dichas referencias, ello constituye una peculiaridad editorial que es importante tener presente. Ni siquiera cuando hace referencia a traducciones suyas anteriormente publicadas (por ejemplo, su traducción del Zhuangzi, que publicó algunos años antes que el presente libro), concuerdan necesariamente la traducción referida con la que ahora presenta.
Asimismo, puesto que el (casi siempre) peculiar sentido que Graham da a dichas citas resulta vital para entender el desarrollo de sus argumentos, en ningún caso sustituyo la versión de Graham con la versión en español de dichas citas (que de cualquier forma no siempre existe), sino que me limito a traducir su propia versión. En los contados casos donde sí cito la versión en español de alguna obra (por ejemplo, en el caso de autores occidentales que Graham tan sólo cita y no traduce él mismo), lo indico. Si no hay indicación alguna, toda referencia a traducciones de textos chinos se refiere a la versión citada por Graham mismo, que por lo general es la inglesa.
Finalmente, cabe mencionar que, en la publicación original, el sistema de transliteración de palabras chinas empleado era el Wade-Giles; en esta publicación hemos empleado el Pinyin excepto para académicos contemporáneos cuyo nombre establecido está escrito en Wade-Giles u otro sistema. En la bibliografía, las obras citadas vienen tal cual fueron publicadas, aunque con sus nombres en Pinyin también indicados.
Quiero agradecer al doctor Henry Rosemont y al doctor Hal Roth por haberme impulsado —con su amistad, apoyo y enseñanza— a emprender esta traducción, y muy especialmente a la doctora Flora Botton, sin cuya iniciativa y colaboración difícilmente se hubiera revisado, completado y publicado.

This article draws upon insights from Sunzi's Art of Warfare for school leadership development in Hong Kong that focuses on the promotion of student well-being. The paper highlights the inadequacy of the existing initiatives for the furtherance of student well-being coupled with insufficient attention to professional development for school leaders in Hong Kong. It is argued that Sunzi interprets well-being as the realisation of the shared vision of dao (Way), which is achieved by maximising individual potential within a love-based community. This understanding of well-being is aligned with a eudaimonic orientation that underscores optimal functioning by fulfilling one's purpose in life. The article proposes the advancement of student well-being through school leadership development that revolves around the achievement of a collective vision and cultivation of each student's strengths and talents in a love-centred community. The leadership training programmes should also include Sunzi's four facets of knowing oneself, others, the environments, and timing.

We’re at a turning point in human understanding. Science, once  separated from philosophy and spirituality, is beginning to open up to questions about consciousness, energy, and the deeper layers of human experience. This essay explores one of the most mysterious and overlooked parts of the brain—the pineal gland—through the lens of quantum mechanics, neuropsychology, ancient knowledge, and personal resonance.

By looking at the role of crystals in the brain, quantum processes like entanglement and resonance, and the energetic imprint of trauma and emotion, it proposes a new way to understand consciousness—as a living, vibrating field. This is a new theory but it’s also personal. Drawing on lived experience, scientific references, and ancient wisdom, this work invites readers to reimagine healing, perception, and what it really means to be human.

В статье освещаются случаи сохранения тел буддийских монахов, неразложившихся после смерти и почитаемых во вьетнамских монастырях: Ву Кхак Миня, Ву Кхак Чыонга, живших в XVII в., и Тхить Минь Дыка, жившего в XX в. Описаны истоки практики сохранения тел буддийских монахов и примеры нетленных тел в тхераваде, тибетском и китайском буддизме, а также основные нарративы, объясняющие причины сохранения тела (как рациональные, так и сверхъестественные), и цели, преследуемые буддистами при создании мумий (почитание, паломничество и т. п.).

In the 1950s, Hans Jonas published an article entitled “The Nobility of Sight” that begins as follows: “Since the days of Greek philosophy sight has been recognized as the most excellent of the senses. The noblest activity of the mind, theoria, is described in metaphors mostly taken from the visual field.” Does it make sense to speak of a nobility of sight in Chinese philosophy, or rather of a nobility of breath? Is it possible to discuss the difference between sight and breath not only between Greek and Chinese philosophy, but also within each of these traditions? These are the questions that will be addressed in our workshop on Greek and Chinese philosophy.

Of course, bringing breath and sight together is challenging. The idea is to focus on two concepts that have a similar status (the nobility of breath/qì/氣 in Chinese philosophy and the nobility of sight in Greek philosophy). We will address the question how and why these different paradigmatic choices emerged. We hope that this approach allows for a “civilizational dialogue”, or the so called “mutual mirroring of civilizations”, that is open for critical (self-)reflection and mutual learning.

In the Greek tradition, while references to the importance of sight and visuality are abundant, resources for discussing breath seem to be limited, though exceptions there are. In the Chinese context, it seems to be the other way around. In particular, the Daoist classics Laozi and Zhuangzi, and even more so the hermeneutic tradition associated with them, are much less concerned with sight than with breath. What seems important to recognize and discuss in this context, however, is that breath in the

Chinese context, like sight in the Greek context, is deeply connected to the senses, but also transcends the senses and sense perception. Breath and sight both seem to have a material (or “physical”) and a spiritual (or “metaphysical”) dimension. How sight and breath both engage the relation between the physical and the metaphysical will be a guiding question for our discussion.

Moreover, the scope of this workshop will not be limited to ancient Greek and Chinese philosophy. We believe that the “mirroring” of Chinese and Greek civilizations should not be restricted to antiquity but should also include reflections on the relations between antiquity and modernity, the old and the new. Therefore, possible connections to modern Greek and Chinese philosophy, literature, and art will be also explored.

This paper is dedicated to analysis of Taoist philosophy`s interpretation in
Russian culture in the XIXth century. In the XIXth. century Taoist tradition became an object of
interest of numerous authors. Daniil Sivilov prepared first Russian translation of “Dao de jing”
and written first work, which describe main religious and philosophical traditions of China,
mainly, Confucianism, Taoism and Buddhism. In the 1842th in journal “The Son of the
Motherland” was published a paper, dedicated to Taoist philosophy. Author of this paper is
unknown. In the 1957th Ieromonk Pavel (Tsvetckov) published paper “About Taoist sect”,
which contain an analysis of Taoistic philosophy and religion. All this works criticize magical
and ritual practices in Taoism and positively access moral and ethical aspects of Taoist tradition.
The first Russian scholar, who attempted to research Taoist tradition in a scientific point of view.
However, Vasiliev`s works still have a tendency for consider religious aspect of Taoism as
superstitions. Perhaps the most famous example of interest in Taoist philosophy is related with
Lev Tolstoy`s works. Japanese scholar M. Konishi, who had large influence of Tolstoy`s ideas,
prepared his own Russian translation of “Dao de jing”. Tolstoy also translated from German into
Russian some fragments of ‘Dao de jing”. It was discovered, that first Russian translations of
texts, related with Taoist tradition, in the XIXth century had a didactical function, and the key
specific of these author`s works was in attempting to compare Taoist philosophy with Christian
ideology. The main specific of all authors, who wrote about Taoism was in accentuation on
moral and ethical aspect of this tradition.

"What is it in-and-of-itself?" — this question, posed by Marcus Aurelius, exemplifies the Stoic method of peeling away appearances to reveal the essence beneath. Yet what if we extend this Stoic inquiry beyond ethics and into the realm of epistemology and metaphysics — not merely to understand the self but to transmute it? This essay explores such an extension through the lens of alchemy, informed by a retroductive and axiological orientation. It seeks to weave the meditative contemplations of Marcus Aurelius into the living tapestry of symbolic transformation: the alchemical Great Work. It contends that the process of subjective synthesis and objective negation — the annihilation of illusion and the reintegration of essence — forms the foundation for a renewed model of conscious becoming, elegant in its simplicity and profound in its implications.

黄勇在其近年有关庄子的一系列文章中认为，《庄子》中不仅包含有 一种伦理学，而且这是一种非常独特又是非常合理的伦理学，一种生活于全球化时 代的我们特别需要的伦理学。他在不同的场合分别称之为道德铜律、差异伦理学 和以行为对象为中心的道德相对主义。这种伦理学的核心是，我们涉及他人的行 动之对错的标准不在于行为者，也不在于作为第三者的评判者，而在于我们的行动 的接受者。由于在我们和我们的行动对象之间、在不同的行动对象之间可能存在 很大的差异，我喜欢他人对我做的行动不一定是他人喜欢我对他们做的行动，同样 我对一个行动对象做的对的行动对于另一个行动对象不一定是对的。胡建萍和梁 柏练对此提出了批评，一是对《庄子》文本的解释方面，二是对这种伦理学之合理 性的论证方面。但这些批评最终都是不能成立的。

This document presents a comprehensive mapping of Tier 1 linguistic root concepts based on their compositional structure from Tier 0 quantum thought fields, forming the foundation of a resonance-based symbolic language system. Each Tier 1 root represents a universal phenomic concept—such as origin, motion, fire, breath, or transformation—derived from combinations of seven fundamental cognitive-resonance fields: Pulse, Fold, Relation, Tension, Wave, Stillness, and Spark. These fields function as pre-linguistic quantum archetypes encoding the primordial architecture of thought and language. The system reveals underlying patterns of semantic generation, cross-root relationships, and symbolic coherence, offering a new framework for decoding ancient scripts, modeling consciousness, and constructing adaptive language systems. This synthesis bridges symbolic linguistics, cognitive science, and energetic resonance, laying the groundwork for further developments in universal language reconstruction and resonance-aware AI.

This article reviews new archaeological evidence of copper mining in Hubei province and its importance to the Western Zhou economy. It focuses on the social dimensions of copper production, showing that the local societies in southeastern Hubei shared distinctive material culture and technological knowledge and participated in well-organized local and interregional economic networks. This often-neglected social perspective broadens our understanding of the Bronze Age economies in China.

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  "The Veils of the Seven Skies" was born from a personal need to reconstruct the experience of Tragedy —not as narrative, but as passage. In a time where theatre often becomes commentary or spectacle, I longed to return to its ritual core: a place where sound, word and silence become thresholds. The work seeks to revive the Sacred in performance —not through religion, but through the metaphysical weight of form, repetition and gesture. It is a response to the fragmentation of modern selfhood: an offering of self transformation, written for a stage that dares to stand still. I envision this piece not simply as a play, but as a vessel —something ancient souls might recognize, even if they no longer name it. I wrote it so that it might one day be sung by voices who remember how to breathe between the Worlds.

  The play is a philosophical and theatrical experiment that aims to bridge ancient worlds, creating a poetic dialogue between the cultural heights of classical Greece and imperial China. Its dramatic verse play merges the structure and philosophical depth of Attic Tragedy with the refined aesthetics and performative precision of traditional Chinese Theatre and Opera. Set upon a semi-operatic vessel, reminiscent of 18th century Italian opera, this work creates a unique synthesis of two seemingly distant but profoundly resonant artistic worlds. The baroque grandeur of the language and spectacle serves the cosmic scope of this East-West symbolical encounter.

  The narrative follows Dionysus, the Greek god of wine and ecstatic transformation, as he journeys to the Celestial Court of ancient China. There, his encounter with Princess Lian, daughter of the Jade Emperor, catalyzes a cosmic dialogue between Eastern discipline and Western spontaneity. When the Emperor subjects Dionysus to Five Elemental Trials, both cultures must confront their limitations and discover the complementary nature of their seemingly opposed philosophies. Through Fire, Water, Wood, Metal and Earth, the characters navigate a series of challenges which test not only their physical and spiritual capacities but also their cultural assumptions about order, chaos, freedom and control.

  The play integrates authentic elements from both traditions: the Chorus, Choral Odes and dramatic structure of Attic Tragedy alongside the water sleeve techniques (shuǐ xiù) and stylized gestures of Kunqu, structural elements of Yuan Zaju and Ming Chuanqi, and the codified role types of Peking Opera (Jīngjù). Through musicalized verse and detailed choreographic directions, this work illuminates universal themes which bind human expression across cultures. The play's formal structure honors both traditions, while creating something entirely new —a theatrical language that speaks to our shared humanity.

  "The Veils of the Seven Skies" explores timeless questions which have occupied both Eastern and Western philosophical traditions, such as: "How do we balance freedom with form?", "How can tradition embrace change without losing its essence?", and "What happens when seemingly opposite forces discover their shared humanity?". These questions unfold through characters who embody philosophical principles while remaining emotionally compelling —their personal journeys reflecting the larger cultural synthesis at the heart of this work.

  This theatrical experiment demonstrates how Dionysian ecstasy and Eastern harmony can converse in a shared theatrical language, transcending time and geography, in order to explore the essential balance between chaos and order, freedom and form, tradition and transformation. It stands as both a literary text and a potential performance piece which celebrates the richness of global theatrical traditions: a tale of transformation where "Seven Veils" dissolve, revealing the unity beneath our cultural differences. The extensive glossary and notes provide context for readers unfamiliar with either tradition, making this work accessible to diverse audiences, while honoring the depth and complexity of its source material.

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  «Οι Πέπλοι των Επτά Ουρανών» είναι ένα φιλοσοφικό και θεατρικό πείραμα που στοχεύει να γεφυρώσει αρχαίους κόσμους, δημιουργώντας έναν ποιητικό διάλογο μεταξύ των πολιτιστικών κορυφών της κλασικής Ελλάδας και της αυτοκρατορικής Κίνας.

  Αυτό το δραματικό έμμετρο έργο συνδυάζει τη δομή και το φιλοσοφικό βάθος της Αττικής Τραγωδίας με την εκλεπτυσμένη αισθητική και την εκτελεστική ακρίβεια του παραδοσιακού Κινεζικού Θεάτρου και Όπερας. Τοποθετημένο σε ένα ημι-οπερατικό σκάφος, που θυμίζει την ιταλική όπερα του 18ου αιώνα, το έργο δημιουργεί μια μοναδική σύνθεση δύο φαινομενικά απομακρυσμένων αλλά φιλοσοφικά διασυνδεδεμένων καλλιτεχνικών κόσμων. Η μπαρόκ μεγαλοπρέπεια της γλώσσας και του θεάματος εξυπηρετεί την κοσμική κλίμακα αυτής της συμβολικής συνάντησης Ανατολής και Δύσης.

  Η αφήγηση ακολουθεί τον Διόνυσο, τον ελληνικό θεό του κρασιού και της εκστατικής μεταμόρφωσης, καθώς ταξιδεύει στην Ουράνια Αυλή της αρχαίας Κίνας. Εκεί, η συνάντησή του με την Πριγκίπισσα Λιάν, κόρη του Jade Emperor, δημιουργεί έναν κοσμικό διάλογο μεταξύ της ανατολικής πειθαρχίας και της δυτικής αυθορμησίας. Όταν ο Αυτοκράτορας υποβάλλει τον Διόνυσο σε Πέντε Στοιχειακές Δοκιμασίες, και οι δύο πολιτισμοί πρέπει να αντιμετωπίσουν τους περιορισμούς τους και να ανακαλύψουν τη συμπληρωματική φύση των φαινομενικά αντιτιθέμενων φιλοσοφιών τους. Μέσα από τη Φωτιά, το Νερό, το Ξύλο, το Μέταλλο και τη Γη, οι χαρακτήρες περιηγούνται σε μια σειρά από προκλήσεις που δοκιμάζουν όχι μόνο τις φυσικές και πνευματικές τους ικανότητες, αλλά και τις πολιτιστικές τους σταθερές σχετικά με την τάξη, το χάος, την ελευθερία και τον έλεγχο.

  Το έργο ενσωματώνει αυθεντικά στοιχεία και από τις δύο παραδόσεις: τον Χορό, τις Χορικές Ωδές και τη δραματική δομή της Αττικής Τραγωδίας, παράλληλα με τις τεχνικές των "μανικιών νερού" (shuǐ xiù) και τις στυλιζαρισμένες χειρονομίες του Kunqu, δομικά στοιχεία του Yuan Zaju και Ming Chuanqi, και τους κωδικοποιημένους τύπους ρόλων της Όπερας του Πεκίνου (Jīngjù). Μέσω μερικώς μουσικοποιημένου στίχου και λεπτομερών χορογραφικών οδηγιών, το έργο φωτίζει οικουμενικά θέματα που συνδέουν την ανθρώπινη έκφραση σε διαφορετικούς πολιτισμούς. Η τυπική δομή του έργου τιμά και τις δύο παραδόσεις, ενώ δημιουργεί κάτι εντελώς νέο —μια θεατρική γλώσσα που μιλάει στην κοινή μας ανθρωπιά.

  «Οι Πέπλοι των Επτά Ουρανών» εξερευνούν διαχρονικά ερωτήματα που έχουν απασχολήσει τόσο τις Ανατολικές όσο και τις Δυτικές φιλοσοφικές παραδόσεις, όπως: "Πώς εξισορροπούμε την ελευθερία με την τυποιποιημένη μορφή στην έκφραση, στην κίνηση και στη συμπεριφορά;", "Πώς μπορεί η παράδοση να αγκαλιάσει την αλλαγή χωρίς να χάσει την ουσία της;", και "Τί συμβαίνει όταν φαινομενικά αντίθετες δυνάμεις ανακαλύπτουν την κοινή τους ανθρωπιά;". Αυτά τα ερωτήματα ξεδιπλώνονται μέσα από χαρακτήρες που ενσαρκώνουν φιλοσοφικές αρχές, ενώ παραμένουν συναισθηματικά εξελίσσιμοι —καθώς η εξέλιξή τους αντανακλά τον πολιτισμικό συγκριτισμό στην καρδιά αυτού του έργου.

  Αυτό το θεατρικό πείραμα δείχνει πώς η διονυσιακή έκσταση και η ανατολική αρμονία μπορούν να συνομιλήσουν σε μια κοινή θεατρική γλώσσα, υπερβαίνοντας τον χρόνο και τη γεωγραφία, ώστε να εξερευνήσουν την ουσιαστική ισορροπία μεταξύ χάους και τάξης, ελευθερίας και φορμαλισμού, παράδοσης και μεταμόρφωσης. Στέκεται τόσο ως λογοτεχνικό κείμενο όσο και ως παράσταση η οποία αναδεικνύει τον πλούτο δυο διαφορετικών θεατρικών παραδόσεων: μια ιστορία μεταμόρφωσης όπου οι "Επτά Πέπλοι" διαλύονται, αποκαλύπτοντας την ενότητα κάτω από τις πολιτισμικές μας διαφορές. Το εκτεταμένο γλωσσάρι και οι σημειώσεις παρέχουν σημαντική βοήθεια για τους αναγνώστες που δεν είναι εξοικειωμένοι με καμία από τις δυο αυτές πολιτισμικές παραδόσεις, καθιστώντας αυτό το έργο προσιτό σε ευρύ κοινό, ταυτοχρόνως τιμώντας το βάθος και την πολυπλοκότητα του πρωτογενούς πολιτισμικού υλικού του.

A close reading of Daodejing and the poetry of John of the Cross shows that despite their differences in framework, the spiritual disciplines of wu-wei and nada have much in common. They both counsel a path of detachment founded on a childlike trust and affection for the goodness of God/Dao. Their similarities are concretely manifested in the personalities of the mystic and the sage, who are characterized above all by the virtues of childlike simplicity and feminine receptivity. Juxtaposed together, the spiritual disciplines of wu-wei and nada point to a common sapiential approach to life and theology.

Because [Zhuangzi's words] respond to every transformation and are free of all bondage to specific things, even the guidelines within them are undepletable, giving forth new meanings without shedding the old ones. Vague! Ambiguous! We have not got the end of them yet. -Zhuangzi 33 "The Whole World" (Ziporyn 2020: 272) The Zhuangzi ^5 T teaches not a doctrine but an attitude to approach all doctrines and address all situations by shifting perspectives and adapting our courses of action. A classical and foundational work of Chinese philosophy, full of extravagant characters, deviant and humoristic voices, unforgettable images, puzzling anecdotes, anti-authoritarian playfulness, ironic teachings, skeptical questions, and poetic wanderings, the Zhuangzi doesn't leave readers unchanged. And for a good reason: it's a text about transformation, those that all entities necessarily undergo and those we can intentionally bring about in ourselves.

Immortality has recently become a prominent topic of discussion, particularly in light of advancing technologies aimed at enhancing human life expectancy. Proposed scenarios encompass improved treatments for various diseases and the development of longevity medicine. In this essay, I examine the theory of the self and the concept of immortality as presented in Heshanggong's commentary on the Daodejing. This analysis serves as a case study aimed at illuminating a unique perspective on the self that contributes to contemporary discussions of immortality. I argue that Heshanggong's commentary emphasizes the significance of jing 精, qi 氣, and shen 神, positing that our essential property is to have the essential spirits (jingshen 精神). Furthermore, it suggests the possibility of a disembodied form of immortality without a physical human body. This interpretation of immortality offers a novel understanding of how immortality may be achievable.

In this paper, I will discuss the ontology of opposites, their relationship and how Lao Tzu uses them. I will use D. C. Lau’s (Lau hereafter) article, The Treatment of Opposites in “Lao Tzu”, as a starting point for this paper. I will also utilize Sung-Peng Hsu’s (Hsu hereafter) article, Two Kinds of Changes in Lao Tzu’s Thought, to discuss the opposites as Lao Tzu uses them in the Tao Te Ching (the Lao Tzu hereafter).

This study examines the convergence of Heim's Unified Field Theory (UFT) with Buddhist and Dao metaphysical frameworks, proposing a multidimensional paradigm in which information, rather than matter, forms the basis of reality. While Western scientific traditions have largely relied on reductionist and mechanistic approaches to reality, Eastern philosophies, particularly Dao and Buddhism, have long emphasized an interconnected, dynamic continuum of existence. Heim's model of higher-dimensional structures (X5-X12) offers a compelling bridge between these perspectives, suggesting that reality is governed by an underlying informational field that mediates the emergence of structured form and conscious experience. Heim's higher-dimensional framework aligns with Buddhist and Dao, reflecting their foundational concepts of interdependence and non-duality. Heim's notion that distinctions collapse at the highest dimension parallels Buddhist dependent origination (緣起, pratītyasamutpāda) and emptiness (空, śūnyatā), which assert that all phenomena lack intrinsic existence and arise contingently. Similarly, Dao's wuji (無極, Ultimate Void) corresponds to Heim's X12, the undifferentiated informational substrate from which structured reality emerges. Heim's X5 and X6 function as energetic regulators that mediate the transformation of undifferentiated potential into structured materialization, paralleling the Dao's concept of taiji (太極, Supreme Polarity) arising from wuji (無極, Ultimate Void) as the foundational process of cosmic differentiation. This synthesis suggests that Heim's model provides a scientific articulation of ancient Eastern cosmologies, where reality is shaped by the dynamic interplay of information, energy, and form. This synthesis has implications for quantum cognition, bioenergetics, and contemplative sciences. By exploring ālaya-vijñāna (阿賴耶識, "storehouse consciousness") as a vibrational repository encoding karmic imprints, the study proposes new frameworks for cognitive transformation and energy-based interventions. Heim's theory further aligns with Buddhist perspectives on consciousness as a structured informational field, suggesting that higher dimensions regulate fluctuations in the lower realms of perception and material reality. This study's findings contribute theoretically and practically by expanding the interdisciplinary dialogue between Eastern contemplative traditions and modern physics. By integrating qi (氣) dynamics with Heim's control dimensions and reinterpreting Buddhist Dharmadhātu (法界, Dharma Realm of Non-Duality) as an ultimate informational continuum, this research informs both scientific and practical applications. By synthesizing these perspectives, this paper extends Heim's framework beyond its original formulation, positioning it as a bridge between Western theoretical physics and Eastern metaphysical traditions. The contribution of this study lies in its interdisciplinary approach, which offers a more holistic understanding of multidimensional reality, consciousness, and the mechanisms underlying the emergence of form and perception. This re-interpretation challenges existing reductionist paradigms and paves the way for new research directions that integrate quantum biology, neuroenergetics, bioelectromagnetism, quantum cognition and consciousness studies and higher-dimensional physics into a unified model of existence.

This study examines the convergence of Heim's Unified Field Theory (UFT) with Buddhist and Dao metaphysical frameworks, proposing a multidimensional paradigm in which information, rather than matter, forms the basis of reality. While Western scientific traditions have largely relied on reductionist and mechanistic approaches to reality, Eastern philosophies, particularly Dao and Buddhism, have long emphasized an interconnected, dynamic continuum of existence. Heim's model of higher-dimensional structures (X5-X12) offers a compelling bridge between these perspectives, suggesting that reality is governed by an underlying informational field that mediates the emergence of structured form and conscious experience. Heim's higher-dimensional framework aligns with Buddhist and Dao, reflecting their foundational concepts of interdependence and non-duality. Heim's notion that distinctions collapse at the highest dimension parallels Buddhist dependent origination (緣起, pratītyasamutpāda) and emptiness (空, śūnyatā), which assert that all phenomena lack intrinsic existence and arise contingently. Similarly, Dao's wuji (無極, Ultimate Void) corresponds to Heim's X12, the undifferentiated informational substrate from which structured reality emerges. Heim's X5 and X6 function as energetic regulators that mediate the transformation of undifferentiated potential into structured materialization, paralleling the Dao's concept of taiji (太極, Supreme Polarity) arising from wuji (無極, Ultimate Void) as the foundational process of cosmic differentiation. This synthesis suggests that Heim's model provides a scientific articulation of ancient Eastern cosmologies, where reality is shaped by the dynamic interplay of information, energy, and form. This synthesis has implications for quantum cognition, bioenergetics, and contemplative sciences. By exploring ālaya-vijñāna (阿賴耶識, "storehouse consciousness") as a vibrational repository encoding karmic imprints, the study proposes new frameworks for cognitive transformation and energy-based interventions. Heim's theory further aligns with Buddhist perspectives on consciousness as a structured informational field, suggesting that higher dimensions regulate fluctuations in the lower realms of perception and material reality. This study's findings contribute theoretically and practically by expanding the interdisciplinary dialogue between Eastern contemplative traditions and modern physics. By integrating qi (氣) dynamics with Heim's control dimensions and reinterpreting Buddhist Dharmadhātu (法界, Dharma Realm of Non-Duality) as an ultimate informational continuum, this research informs both scientific and practical applications. By synthesizing these perspectives, this paper extends Heim's framework beyond its original formulation, positioning it as a bridge between Western theoretical physics and Eastern metaphysical traditions. The contribution of this study lies in its interdisciplinary approach, which offers a more holistic understanding of multidimensional reality, consciousness, and the mechanisms underlying the emergence of form and perception. This re-interpretation challenges existing reductionist paradigms and paves the way for new research directions that integrate quantum biology, neuroenergetics, bioelectromagnetism, quantum cognition and consciousness studies and higher-dimensional physics into a unified model of existence.

Epistemology, the study of knowledge, plays a crucial role in both Western and Eastern philosophical traditions. While Western epistemology emphasizes rational analysis, empirical inquiry, and logical justification, Eastern epistemology prioritizes intuition, direct experience, and self-realization. This study explores their fundamental differences and shared insights, aiming to provide a more integrative understanding of knowledge. A comparative analysis of these traditions challenges the dominance of a single epistemological framework and highlights the value of non-Western perspectives. As global knowledge systems become increasingly interdisciplinary, integrating Western analytical rigor with Eastern experiential wisdom enhances critical thinking, ethical reasoning, and intercultural dialogue. The study employs a thematic comparative analysis, focusing on six key areas: (1) foundational approaches to knowledge, (2) perception and reasoning, (3) objectivity vs. subjectivity, (4) epistemic goals, (5) knowledge and the self, and (6) language and conceptual differences. It examines primary texts from major Western and Eastern philosophers to identify fundamental epistemic contrasts. The study finds that Western epistemology views knowledge as external, objective, and justification-based, while Eastern epistemology treats knowledge as experiential, relational, and transformative. Western traditions rely on empirical validation and structured reasoning, whereas Eastern traditions emphasize direct experience (satori, pratyakṣa) and the ineffability of ultimate truth. Bridging these traditions fosters a more holistic epistemology, integrating logic with intuition, empirical inquiry with mindfulness, and skepticism with ethical wisdom. Academic institutions should promote cross-cultural curricula, and scholars should explore interdisciplinary applications in ethics, artificial intelligence, and cognitive sciences to develop inclusive frameworks for knowledge.

This paper attempts a detailed philosophical interpretation of the Guōdiàn fragments published under the name Yǔcóng語叢 1. These fragments have been grouped together on the basis of purely physical criteria. Remarkably, they all turn out to be interpretable as sophisticated statements of related to problems of conceptual analysis. Yǔcóng 1 is thus shown to be something of a non-Mohist treatise of analytic philosophy and of logical analysis. A striking feature of Yǔcóng 1 turns out to be the pervasive interest in logical paradox. In this exploratory paper I shall try to argue that Yǔcóng語叢 1 is not at all like the Táncóng談叢 chapter of the Shuōyuàn說苑. It does not consist of yǔ語 “speech, talk (as part of dialogue)” and is not a cóng叢 “congeries” at all. I shall also try to show that it deserves more philosophical attention than it has received so far. 1 The title Yǔcóng 語叢 is chosen, and universally accepted as far as I can see, because this document is said to be comparable to two chap...

This article presents a new interpretation of the “seven dialectical terms” in the “Minor Choice” 小取 chapter of the Mozi 墨子, namely “some” (huo 或), “supposing” (jia 假 ), “model” (xiao 效 ), “analogy” (pi 譬 ), “parallel reasoning” (mou 侔 ), “pulling” (yuan 援), and “pushing” (tui 推).

Taoist «Bright Code of the Nine Perfected» (Jiu zhen ming ke 九真明科). Third section: “Chapters on the Redemption for the Guilt” (Shu zui pian 贖罪篇). Translation and comments by Sergey Filonov.
DOI: 10.69538/PV.2024.92.84.003 
 
    The publication contains an annotated Russian translation of the third section (下品 xia pin) of the scripture from Taoist Canon (道藏 Dao zang), entitled «Jiu zhen ming ke» (九真明科 «Bright Code of the Nine Perfected»), alternative title’s translations — «Illustrious Code of the Nine Real Men», «The Sworn Code of the Nine Zhenren», «Bright Code of the Perfected [Kings] from the Nine [Heavens]». The third section of the Code is devoted to a ranked description of the redemptive rites for followers of Taoist Supreme Purity lineage. These rites represent a synthesis of the three great ritualistic traditions of Taoism during the Period of Division (220—589 AD), namely — the early Heavenly Masters (天師 Tianshi), the southern fang-shi 方士 (“masters of techniques”), and the Lingbao 靈寶 (Numinous Treasure). The latter one, in turn, demonstrates the active process of interaction between Taoism and Buddhism. It appears that the framework of these rites is a modified “ritual of audience in the oratory” (朝靜法 chao jing fa) of the early Heavenly Masters. Thus, the translation contains valuable information about the Taoist rites of the Southern Dynasties (V—VI AD) and illustrates the conclusions presented in the fundamental studies of Prof. Lü Peng-zhi 呂鵬志 and Prof. Chang Chao-jan 張超然. 
 
    Цитирование:
Филонов, С.В. Даосское сочинение «Цзю чжэнь мин кэ» ( 九 真 明 科 «Пресветлый кодекс Девяти Совершенных»). Третий раздел. «Главы об искуплении вины». Перевод и комментарии С. В. Филонова / С.В. Филонов // Петербургское востоковедение: альманах: Festschrift в честь И. А. Алимова / О.И. Трофимова, И.А. Алексеев, Ю.Б. Гаврилова и др. – СПб.: Петербургское Востоковедение, 2024. – Гл. 2. – С. 40-70. – DOI: 10.69538/PV.2024.92.84.003

Xi Kang (224-263 CE) is perhaps the most dramatic figure among Xuanxue thinkers. His personal life was like a tragic hero: he became a member of the Wei royal family by marrying Cao Cao 's granddaughter in his early 20's, which turned into one of the main reasons for his untimely death by the Sima clan that eventually took over the Wei dynasty in 265 CE. His philosophical achievements are often veiled by his enigmatic image as a leading member of the "Seven Worthies of the Bamboo Grove" (Zhulin Qixian), a group of drunken poets, scholars, and musicians. Despite his relatively young age, he was considered the representative figure of the Bamboo Grove group. His personality appears to be a mixture of two extremes: radical and serene. While his contempt for social customs and power-oriented people led him to write the famous “letter breaking-off our friendship” (Juejiao shu), the tranquility shown just before his execution was repeatedly portrayed in various records as a symbol of philosophical
and aesthetic death. Although the Daodejing and Zhuangzi were regarded as major philosophical sources of the Xuanxue movement, no one publicly
expressed oneself as a Daoist like Xi Kang, who boldly declared: “Laozi and Zhuangzi are my teachers.

Usefulness is a trait, unknowingly crosses every aspect in the society. It is the most basic universal outlook towards things, things seen according to their end, purpose, and finality, and mostly biased, affirming human's spectrum which carries the over-exploitation of Earth's resources and even cliched human relationships forming the triturating throwaway culture. In Zhuangzi's The Tale of the Useless Tree, the valueless tree continues to exist as it is without being judged according to its usability positing the value of the valueless. Hence, seeing things as they are, is a possible effective method in solving the uncontented attitude, the throwaway culture that leads to the degradation of nature, aside from the solutions proposed by Pope Francis in his Encyclical Letter Laudato Si': discernment, humanitarian involvement, and authentic love.

Plansele prezentate in aceasta carte reprezinta in pricipal materializarea prin desen a unor idei din lucrarea "DIN TAINELE VIETII SI ALE UNIVERSULUI", de profesor Scarlat Demetrescu. Din acest motiv, explicarea lor s-a realizat in mare parte prin citarea si combinarea informatiilor mai sus amintita. Trecusera mai multe luni de cand stateam impreuna cu mama intr-o garsoniera, intr-un cartier bucurestean, pe langa parcul ''I.O.R.'' Se apropia sfarsitul anului si inca nu incepusem albumul cu plansele la care nenea Popa si cu Dora lucrasera mai bine de trei ani. La serviciu nu ma puteam concentra, acasa imi era imposibil sa-mi gasesc linistea si singuratatea necesare ca sa ma apuc de lucru. In tot acest timp am cautat in mai multe locuri o camera unde sa pot sta, sa nu fiu deranjat si sa simt ca nu deranjez pe nimeni, dar conditiile din Bucuresti si mai ales preturile faceau ca aceasta dorinta a mea sa fie, deocamdata, un obiectiv imposibil de atins. Atunci cand simteam ca ma cuprinde nerabdarea, imi sunau in minte vorbele parintelui Cleopa: '' Rabdare, rabdare, rabdare!'' '' Dar pana cand parinte?'' ''Nu pana la prasit, ci pana la sfarsit!'' Imi placeau tare mult vorbele astea, numai ca erau cam greu de aplicat. Totusi timpul trecea, eu nu-mi gaseam locul si lumea ma tot intreba cand apare noua carte, iar eu nici macar nu incepusem sa lucrez la ea. Si din nou mi-am adus aminte de unele lucruri invatate pe langa nenea Popa, asa ca pe data de 25 decembrie 1997 am intrat in post; apa cu suc si clisme si... Am tinut 14 zile , timp in care m-am simtit foarte bine, am fost si in vizita la tara, invitat de familia Staicu. L-am cunoscut pe tatal Dorei, om la 70 si ceva de ani, dar care lua in spate trunchiuri de copac pe care eu nu m-am incumetat macar sa le ridic. M-am simtit tare bine acolo, in acea atmosfera de casa de tara, unde bunul simt si credinta stramoseasca te inconjoara la tot pasul. Fiind imediat dupa Anul Nou, era mancare din belsug, dar eu mi-am vazut de sucurile mele diluate. Pe la jumatatea lui ianuarie, la sugestia mamei mele, vorbesc si cu vecinii mei, o tanara familie de economisti, despre nevoia de a-mi gasi o camera unde sa pot lucra, caci am observat ca se mutasera si nu stiam ce au de gand cu fosta locuinta. Sanda mi-a spus ca o sa vorbeasca cu sotul ei, Claudiu si ca o sa ma caute peste cateva zile sa discutam. Intr-adevar, intr-o zi de luni, dupa amiaza, suna la usa Sanda si ma invita la ei, caci venise si Claudiu ca sa-mi explice despre ce este vorba. Iau ceva pe mine si mergem. Era apartamentul chiar de langa garsoniera mamei. Ma invita inauntru, dau mana cu Claudiu si el incepe sa-mi arate cele doua camere ale apartamentului. Aveau tot necesarul ca sa pot lucra si locui acolo. Biblioteca, masa de lucru, dulap, pat, covoare, bucatarie, baie, hol, aragaz, frigider... Ce mai, pentru mine era o comoara la care nici macar nu indraznisem sa visez. Dupa ce mi-a aratat cum functioneaza toate prin casa, iar Sanda m-a initiat in privinta veselei din bucatarie, a debaralei cu bunatati, a detergentilor, sapunurilor si a felului cum se folosesc, am revenit in sufragerie. Si acum mai tin minte. Erau amandoi veseli, zambitori, iar Claudiu mi-a zis: ''Ovidiu, daca iti convine, poti sa ramai aici si sa-ti vezi de treaba''si mi-a intins cheile de la apartament. Cand am auzit, pentru cateva clipe am ramas fara grai. M-am sprijinit de soba si am incercat sa explic ca mi-ar conveni de minune, dar eu am nevoie numai de o camera, pe cealalta o pot inchide daca doresc, si mai e ceva, ii rog sa-mi spuna ce chirie trebuie sa platesc, caci nu stiu daca imi pot permite. Ei insa erau la fel de veseli si degajati, Claudiu mi-a pus cheile in mana si mi-a raspuns ca nu trebuie sa le platesc nici o chirie, platesc doar ce consum in casa, apa, gaze, lumina... Deja se intamplau prea multe in doar cateva minute. De atatea luni cautam un loc si nu gaseam. Intr-un sfert de ora totul se rezolvase. Mi se pusese la dispozitie un apartament, nu mi se ceruse nici o chirie, eram lasat in casa lor, fara nici o pretentie, fara nici o grija, fara nici un gand de neliniste din partea lor. Si tot asa veseli si surazatori, m-au lasat si au plecat. In schimb mie mi-au trebuit mai multe zile sa ma linistesc, sa-mi domolesc starea de bucurie si sa ma pot apuca de lucru. Si cu ocazia acestor randuri doresc sa multumesc familiei Anastasiu, pentru omenia lor. I -DIN NOU LA TREABA Dealurile molcome, acoperite de paduri raslete, de holde bogate de grau, porumb, de sate imprastiate ici si colo, de case inconjurate de livezi cu tot soiul de pomi fructiferi, de gradini ce rad in soare, dealuri imbracate in mantii verzi de pajisti pe care cirezile de vite si ciobanii pareau niste mici puncte pestrite intr-o agale deplasare, parca dincolo de timp, insotite doar de zgomotul bland si impaciuitor al talangilor, mirosul de fan cosit, cerul senin presarat cu mici norisori ca decor, deplasandu-se incet, intr-o perpetua modificare de forma, toate acestea imi mangaiau simturile , intr-o zi de vara, cand reusisem sa evadez din Bucurestiul poluat, undeva prin Moldova, in mijlocul naturii, pentru cateva zile. In departare se auzea clopotul bisericii dintr-un sat ori al vreunei manastiri din multele ce se afla pe aceste meleaguri. Parca timpul statea locului. Am simtit ca inteleg de ce unii romani sunt in stare sa-si dea viata pentru tara lor. M-am ridicat de pe povarnisul dealului unde sezusem sa ma odihnesc admirand privelistea, am pus tenesii pe umar si am pornit mai departe prin padurea de brazi, spre manastirea Varatec. Dupa ce am stat cateva zile in atmosfera acestor locuri, plina de istorie si spiritualitate romaneasca, am revenit in Bucuresti. Cu greu m-am incumetat sa intru in capitala, cand, trecand cu masina peste pod, pe drumul spre cartierul Colentina, am vazut o pacla deasa, censiu-albastruie, plutind doar la cativa metri deasupra oamenilor. Dintr-o data, agitatia, zgomotul, fumul, inghesuiala si tot vacarmul din jurul meu mi-au adus cu brutalitate aminte ca sunt in Bucuresti. Dar aveam treaba si destinul imi spunea sa o termin aici. CAPITOLUL II -CUM S-AU NASCUT PLANSELE Este toamna anului 1990. Copiii au impanzit din nou strazile Bucurestiului, aducand cu ei o vibratie de bucurie si speranta. Peste tot, rasetele si strigatele lor ne aduc aminte despre un alt mod de a trai, pe care, parca, odata, l-am cunoscut si noi. In acest timp insa, o femeie dintr-un apartament situat intr-un bloc cu mai multe etaje, simte ca e la capatul puterii in lupta cu boala, cu moartea. Sotul si fetita ei sunt disperati, nu mai stiu ce sa faca, cui sa mai ceara ajutor. O migrena insuportabila o face sa se tavaleasca pe jos de durere, iar starea de voma care o chinuie neincetat parca nu se mai termina. Organismul nu mai suporta medicamentele. Cum le inghitea le voma. Dar nici durerea de cap nu o mai suporta. Pana la urma a luat iar o mana de pastile. Dupa un timp, care i s-a parut interminabil, a inceput sa se linistesca putin. De mai multi ani, Dora incercase sa afle cauza suferintelor sale. A consultat mai multi medici, s-a ales cu o groaza de tratamente medicamentoase, nenumarate diagnostice, operatii, extirpari aproape pe viu de excrescente tumorale, dar ei ii era tot mai rau. Adesea credea ca nu mai apuca a doua zi. I s-a spus ca are reumatism la ochi, sinuzita, afte alergice in gura, probleme cu stomacul (stomac alungit), cancer la sani, dischinezie biliara, ficatul afectat, constipatie, probleme genitale, lipsa de calciu, o boala a oaselor si inca altele pe care nu le mai tin minte. In aceasta situatie starea ei psihica era deplorabila. Singurul tratament in urma caruia mai simtea cat de cat o ameliorare era cel homeopat prescris de doctorita Tataru. Tot de la dansa afla intr-o zi ca sotul ei, tot medic, bolnav de un cancer laringian, si-a rezolvat problema urmand tratamentul naturist al lui Popa Valeriu. Luand legatura cu el, sotul Dorei, Mihai, stabileste pentru a doua zi o intalnire cu dl. Tataru, care sa ii duca la Popa Valeriu. De la dansul a aflat in sfarsit cauza suferintelor sale si ce sa faca, daca vrea sa mai traiasca. Pana acum a reusit sa respecte in general modul de viata sugerat de V. Popa, sa isi reia activitatea profesionala si sa fie un membru activ al familiei si comunitatii in care traieste. Este adevarat ca aceasta reusita se datoreaza in egala masura sotului si ficei sale, Oana, care au adoptat si ei acest mod de viata. Dupa cativa ani, fiindu-i mult mai bine, a inceput sa simta nevoia imperioasa de a face si ea ceva in slujba oamenilor, asa cum vazuse mereu la Valeriu Popa, cand statea in preajma lui. Acesta avea de mult o idee care il preocupa, dar fiind deosebit de complexa si dificil de materializat, nu gasise inca omul care sa aiba inspiratia si tenacitatea sa duca alaturi de el munca necesara. Avea nevoie de un artist cu sensibilitate deosebita, capabil sa primeasca inspiratia si sa o transcrie in imagine fizica, dar, care sa aiba si rabdarea si puterea de munca necesare pentru finalizarea unei asemenea opere, menite sa prezinte in imagini si text, procesul nasterii si mortii omului, atat din punct de vedere fizic cat si spiritual. Era una din modalitatile prin care dansul dorea sa obiectiveze cunostinte spirituale in legatura cu sensul vietii omului pe Pamant, intr-o forma fizica, in imagini sugestive care sa ne ajute sa fixam mai bine idei care deocamdata sunt mai greu de inteles. Asa s-a intamplat, ca Dora sa fie un artist si mai mult inca, o pictorita cu sensibilitate, care intr-o stare de relaxare profunda, primeste imagini pe care, adesea, parca o mana care nu este a ei le schiteaza si aranjeaza pe plansa, de cele mai multe ori altfel decat si le-a imaginat ea pana sa se fi asezat in fata plansei goale. Da, de un asemenea om avea Popa Valeriu nevoie si ea dorea sincer sa faca ceva in slujba Divinitatii, sa-si arate recunostinta si fata de cel care o ajutase sa revina la viata. Astfel, din colaborarea lor si inspiratia spirituala,...

Han Feizi (3rd century B.C.) is the main representative of the Chinese Legalist school (făjiā). The tenets of this political theory have earned him the nickname "the Chinese Machiavelli". His ideas were adopted by Qin Shihuang, the so-called First Emperor, who unified China and unleashed a despotic régime characterized by the crackdown of any political debate and the suppression of free speech. The connection between rhetorical development and the political sphere in the context of Classical China's last stage may set the scene for a wider discussion about that link. Comparative rhetoric will provide further ground for connections between classical Chinese Legalist ideas and contemporary Neoliberal discourse.

In Chapter One, my discussion starts with an appraisal of what the ancient Chinese understood by the human Heart (xin 心). It points to the unhelpful avenues that can occur so easily with interpretations that involve ideas concerning mind, emotions, physical organs and the like as they lead us to the limiting dimensions of dualism that depicts human beings in terms of mind and flesh. The concept of Heart epitomizes everything that is the core of humanity, and for each individual encompasses the personality, psychological, physiological and behavioural traits as well as ideas that we more readily associate with it within the emotive sphere. The Heart is the energy-centre that influences the whole person; the life-giving force that can so easily become diverted by thought patterns arising from a thirst for knowledge and classification of the world. The Zhuangzi urges the Heart to be stilled in order to find the true knowledge that arises from innate nature (xing 性). A central premise o...

Papikondalu or the "Papi Hills" are series of mountain range that are located in Rajahmundry in East Godavari District of Andhra Pradesh. Papikondalu Mountain range runs along River Godavari, one of the largest and vivacious rivers in India. The mighty river narrowing and passing with twists and turns along the Papi Hills is every visitor's delight. Papikondalu mountain range spreads over a vast area, covering about three districts of East Godavari, West Godavari and Khammam Districts.

В центре внимания данной статьи — культурный процесс, связанный с появлением первой «массовой» школы. Поскольку как социальный и культурный институт она была подвержена влиянию всех этих исторических процессов, то ее рассмотрение позволяет яснее видеть и четче описывать каждый из них. Именно «школа» может быть использована как своеобразная «точка сборки» при систематизации данных, сохранившихся в источниках.

На наш взгляд, важнейший вклад Кун-цзы в развитие китайскои культуры в том, что его усилиями возникла новая для своего времени школа, в котором началась подготовка <<служащих>> - навой социальной группы, которая появилась во второй половине VI в. до н.э. Об этом и попытаемся подробнее рассказать ниже.
Надо сказать, что под <<ШКОЛОЙ>> мы понимаем не здание или образовательное учреждение, которое расположено в нем, а некий культурный институт, существующий для обучения молодого поколения и для передачи ему социального и культурного опыта.