Philosophy Chinese

It is the central part of modern Dialectics - the soul of all knowledge which is truly scientific - as taught by Hegel Encyclopaedia of the philosophical scienceSi 1830) and Engels [Dialectics of nature, 1879). And, to go back in time even further, combined opposites - Yin and Yang - are central to old Chinese philosophy and ancient popular wisdom. 

Fung Yu-lan. The spirit of Chinese philosophy. London Kegan Paul, 1947. 224p. 

Martin, William Alexander Parsons. "Alchemy in China." In The Chinese their education, philosophy and letters, 167-193. New York , 1881. 

Sivin, Nathan. "Quality and quantity in Chinese alchemy a paper prepared as a basis for class discussion in Course 21.514 (Science and natural philosophy in the Chinese tradition), at Massachusetts Institute of Technology", 1966. Massachusetts Institute of Technology... 

Rawson, Philip S. and Ireneus Laszlo Legeza. Tao the Chinese philosophy of time and change. London Thames Hudson, 1973. 128p. ISBN 0-500-80002-2... 

Chang Chung-Yuan. Creativity and Taoism a study of Chinese philosophy, art and poetry. New York Julian P, 1963. 241p. 

The Jesuit Joachim Bouvet... approached Leibniz with a complete philosophy built from Christian dogma, Hermetic magic, Chinese classics, and Leibniz s binary arithmetic. In... 

Figures 8.6 and 8.8 are both representations that suffer from the limits of our informational technique, as they show two distinct things at the bottom, implying an initial separation between living organisms and their environment. This separation is just what the notion of co-emergence negates. The complementarity between yin and yang in classic Chinese philosophy comes to mind they also cannot be separated from each other or the complementarity between wave and particle in quantum mechanics they can be distinguished from each other only when carrying out a specihc experiment.

Based upon Taoist philosophy, alchemy in China developed. Although there is not any literature concerning atomism among the ancient Chinese alchemists, five elements (Wu Xing) were acknowledged in the twelfth century BCE. These elements were water, fire, wood, gold or metal, and earth. The elements were frequently associated or matched with other sets of five, such as virtues, tastes, colors, tones, and the like (P). In about 1910, modem atomism probably came to China when Sim Yat Sen introduced modem European education. 

The use of medicinal herbs for treating human disease started in China thousands of years ago. Eighty percent of the world s population is still using traditional medicine, either because they have no access to Western medicine or choose not to use it. Recently, the use of medicinal herbs, especially Chinese herbs and their products, has attracted considerable attention around the world and generated extensive research on their philosophy, principles, and especially the scientific background of the chemical components responsible for their claimed therapeutic value. 

Traditional Chinese herbal medicine has a long history, dating back 5000 years to the beginning of the Chinese civilization. It is the result of people s effort to utilize nature for survival and is developed on the basis of long-term observation, study and practice under the guidance of ancient philosophy. 

To illustrate an object s interface versus its implementation, I would like to borrow a concept from an ancient Chinese philosophy of Taoism. Taoism believes that all objects in the universe are governed by two balancing forces—Yin and Yang. Yin represents the passive, introvert, and hidden aspects of an object. Yang represents the active, extrovert, and exposed aspects of an object. Therefore, we can consider an object s implementation detail that is hidden from the outside world as its Yin and its interface that is exposed to the outside world as its Yang. 

Although the therapeutic philosophy for plant use varies, plants have demonstrated their efficiency as healing agents for thousands of years. We find them in the Indian Ayurvedic system in Chinese medicine, alongside acupuncture and other techniques they play an important role in the spiritual healing ecology of the Native North Americans and their constituents are also used to manufacture drugs in orthodox medicine. 

Fung, Yu-Lan. The Spirit of Chinese Philosophy. London Routledge Kegan Paul Ltd., 1947. 

Although the breadth of CAM therapies range from traditional systems developed in other cultures (e.g., traditional Chinese medicine [TCM]) to recently developed practices loosely based on science (e.g., functional medicine), most tend to share certain underlying perspectives.Such philosophies include belief in the interconnectedness of mind and body, preference for innate rather than artificial (e.g., pharmaceutical) sources of healing, and recognition of an ultimate meaning underlying each individual s illness.Consequently, many... 

In describing surfactant phase behavior or activities, Chinese methodology is to use interfacial tension (probably their philosophy is to rely on IFT measurement). Therefore, their activity map is to show the IFT at different surfactant and alkaline concentrations. Figure 12.6 is an example of such an activity map. In this figure, the region of ultralow IFT (10 mN/m) is marked. 

TCM as it is now known is perhaps the best known of the traditional systems. The philosophy underlying it reflects a distinct Chinese view of the world, which differs significantly from the western philosophical view. Much emphasis is placed on the importance of energy flows (Qi) allied to eight conditions involving concepts such as yin, yang, full, empty, hot, cold, external and internal. These in turn are linked to five phases and a classification of herbs into one of five tastes, namely bitter, sweet, pungent, salty or sour. Whatever the philosophical basis of ill-health and its prevention and treatment, the materia medica which has accumulated in TCM over... 

These analogies are, of course, approximate, but what is remarkable is that, they are identifiable with modern Western medical philosophy. More important is the relation of the Chinese system to the emerging focus in Western medicine on the overall health of the person, as in the analogy regarding the lungs. The object of Chinese medicine effectively is not just the illness but the whole person. 

The holistic aspect of medicine with its close affinity to the philosophy of modern Western systems biology can be illustrated by accounts of some great Chinese physicians. A number of stories are recorded in classical Chinese on the practice of medicine in the Qin dynasty in The Record of the Warring State, and these stories are included in the chapter note. 

Fan Dainian and R.S. Cohen (eds.) Chinese Studies in the History and Philosophy of Science... 

I.Robinet, J.F.Pas, and N.J.Girardot, Taoist Meditation The Mao-Shan Tradition of Great Purity, SUNY Series in Chinese Philosophy and Culture, Buffalo, State University of New York Press, 1993. 

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