1,725,271 research outputs found
Entretien avec Wu Wei
No full textCe texte reprend plusieurs extraits d’entretiens menés avec Wu Wei au cours
de l’année 2020. Le maître chinois du sheng revient sur l’essence
philosophique inhérente à la pratique de l’orgue à bouche et évoque quelques oeuvres
emblématiques qu’il a commanditées et créées, et qui témoignent de la grande
diversité d’un répertoire en plein essor.This text contains excerpts from interviews conducted with Wu Wei during
the year 2020. The Chinese sheng master returns to the philosophical
essence intrinsic to the practice of the mouth organ and evokes some of the
emblematic works he has commissioned and created, which testify to the great
diversity of a repertoire in full bloom
Wu Wei: “Nothing doing” is the future of Chinese papercutting
No full textAt a time of lockdown, Pamela See finds that Chinese papercutting can flourish by adopting the Taoist ideal of wu wei, doing nothing, in response to the apparent threat of new technologies.
In the days between the first reported death from COVID-19 virus in Wuhan and the closure of the city borders, papermakers at the Xuan Paper Cultural Park in the neighbouring province of Anhui continued a tradition that emerged during the Tang Dynasty (430-930 CE)
The process of sheet forming involved two practitioners dipping a mould with a “bamboo curtain” inlay into a vat of blue sandalwood and rice straw pulp. The entry into the water is at a sharp twenty-five-degree angle from the left side. It is drawn out, with a gentle rocking motion, on the right. The mould is dipped back into the water momentarily from the right at sixty degrees. There is a precisely orchestrated flick to ensure the fibres are evenly distributed.
It is, much like many aspects of papermaking, a perfect illustration of the principle of Wu Wei. Although 無爲 literally translates into “not doing”, “[not] going in advance of things” may be a clearer interpretation.Full Tex
Wu-Wei in Europe. A study of Eurasian economic thought
No full textThis present paper focuses on the diffusion of wu-wei (an ancient Chinese concept of political economy) throughout Europe, between 1648 and 1848. It argues that at the core of this diffusion process were three major developments; firstly the importation and active transmission of wu-wei by the Low Countries, during the seventeenth century. It is revealed that the details of Chinese expertise entered Europe via the textual diffusion of Jesuit texts and the visual diffusion of million of so-called minben-images, during the ceramic boom of the seventeenth and eighteenth centuries. Thus, the hypothesis is advanced that the diffusion of wu-wei, co-evolved with the inner-European laissez-faire principle, the Libaniusian model. In the second part it is shown that the intellectual foundation of Europe’s first economic school, Physiocracy, is a direct replica of the imported Chinese economic, agrarian craftsmanship of wu-wei; subsequently it is denied that the indigenous European Libaniusian ideology can be considered the intellectual master-model of Physiocracy and his founder Quesnay. Thirdly, it is argued that Switzerland can be identified as the first European paradigm state of wu-wei. The crystallization process of wu-wei inside Europe ultimately ended with the economic-political reorganization of the new Eidgenossenschaft in 1848, in which Chinese agrarian wu-wei was institutionally combined with the traditional Swiss “commercial wu-wei”. In due course, this alpine paradigm enabled the endogenous Libaniusian model to verify and reflect upon its own theory of commercial society. Additionally, this third focus also demonstrates that the later development of Europe’s laissez-faire doctrine has to be seen as a Eurasian co-production – without wu-wei, Europe’s pro-commercial ideology might never have matured
I Know You Are, But What Am I?: Anti-Individualism in the Development of Intellectual Humility and Wu-Wei
Full text linkVirtues are acquirable, so if intellectual humility is a virtue, it’s acquirable. But there is something deeply problematic—perhaps even paradoxical—about aiming to be intellectually humble. Drawing on Edward Slingerland’s analysis of the paradoxical virtue of wu-wei in Trying Not To Try, we argue for an anti-individualistic conception of the trait, concluding that one’s intellectual humility depends upon the intellectual humility of others. Slingerland defines wu-wei as the “dynamic, effortless, and unselfconscious state of mind of a person who is optimally active and effective”. Someone who embodies wu-wei inspires implicit trust, so it is beneficial to appear wu-wei. This has led to an arms race between faking wu-wei on the one hand and detecting fakery on the other. Likewise, there are many benefits to being intellectually humble. But someone who makes conscious, strategic efforts to appear intellectually humble is ipso facto not intellectually humble. Following Slingerland’s lead, we argue that there are several strategies one might pursue to acquire genuine intellectual humility, and all of these involve commitment to shared social or epistemic values, combined with receptivity to feedback from others, who must in turn have and manifest relevant intellectual virtues. In other words, other people and shared values are partial bearers of a given individual’s intellectual humility. If this is on the right track, then acquiring intellectual humility demands epistemic anti-individualism
On a problem of Wu Wei Chao
Full text linkAnswering a question posed by Wu Wei Chao [2], we determine all solutions
/ : R -¥ R of the equation
Näkökulma taolaisuuteen. Wu-wei ja Lauri Rauhalan holistinen ihmiskäsitys.
No full textAsiasanat:taolaisuus, wu-wei, holistinen ihmiskäsitys, Lauri Rauhala, meditaati
On a problem of Wu Wei Chao
Full text linkAnswering a question posed by Wu Wei Chao [2], we determine all solutions f : ℝ→ℝ of the equationf(x2+y+f(y) ) = f(x)2 + 2y, x,y∈ℝ
Ethical aspects of the wu-wei concept in chinese philosophy
No full textTema ovog rada je koncept wu-wei (ne-djelovanje) u kineskoj filozofiji, pri čemu će naglasak u istraživanju i samome radu biti stavljen na etičke aspekte tog koncepta, ali i na psihološke aspekte koji su s etičkima usko povezani.The topic of this paper is the concept of wu-wei (non-action) in Chinese philosophy, where the emphasis in the research and the work itself will be placed on the ethical aspects of this concept, but also on the psychological aspects ethically closely related
Wu-Wei : another way of leadership
Full text linkTesis inédita de la Universidad Complutense de Madrid, Facultad de Psicología, Departamento de Psicología Diferencial y del Trabajo, leída el 21-06-2017El tema principal de esta tesis doctoral es el nexo entre wu-wei (una noción tradicional china que impregna la toma de decisiones y la gobernabilidad) y los estilos de liderazgo tolerante versus tóxico como se entiende en el siglo XXI. El fondo es la investigación psicológica, habiéndose desarrollado un cuestionario y probado con muestras chinas y españolas. A primera vista, wu- wei es un arcano, una palabra misteriosa y contradictoria, un poderoso remedio taoísta, porque combina la acción y la inacción, la vivacidad y la inercia en los asuntos sabios de la vida cotidiana y en la política, así como en la naturaleza rutinaria de la autoridad y de la iniciativa en un trabajo donde se implica a la forma de gobierno. En los idiomas occidentales su traducción es una pesadilla y presentarla en un cuestionario, laberintico. Esta tesis doctoral evidencia que se puede alcanzar la salida y que ha sido un problema y una diversión buscarla. Debido a la naturaleza de la jerga filosófica taoísta antigua, la noción de wu-wei aparece como un tema central del gobierno no intervencionista, que a menudo y equivocadamente se considera como el estilo del laissez-faire del liderazgo. Además, la falta de un marco operacional construido bajo el lenguaje moderno de gestión occidental, no mejora la situación actual. En consecuencia, hasta ahora no se ha desarrollado ningún instrumento de evaluación empírico para medir este fenómeno...The main subject of this doctoral dissertation is the nexus between wu-wei (a traditional Chinese notion that permeates decision making and governance) and Supportive versus Toxic leadership styles as understood in the 21st century. The background is psychological research, and a questionnaire was developed and tested with Chinese and Spanish samples. At first glance, wu-wei is an Arcanum, which is a mysterious and contradictory word, a powerful Daoist remedy because it combines action and inaction, liveliness and inertia in wise daily life affairs, in politics as well as the routine nature of authority and initiative in a job where rulership is entailed. In Western languages the translation is a nightmare and featuring it out in a questionnaire a labyrinth. This doctoral dissertation evidenced that the exit can be reached, that it has been a trouble and an amusement to search for the way out. Due to the nature of ancient Daoist philosophical jargon, the notion of wu-wei appears as a central theme of non-intervention governance, which is often mistakenly rendered as laissez-faire leadership style. In addition, the lack of an operational framework built under the modern Western management language doesn’t make the current situation any better. Consequently, no empirical-based assessment instrument has been developed, until now, to measure such a phenomenon...Depto. de Psicología Social, del Trabajo y DiferencialFac. de PsicologíaTRUEunpu
The wu-wei alternative: Effortless action and non-striving in the context of mindfulness practice and performance in sport
No full textWu-wei is an important construct but is rarely discussed in the sport psychology literature. The present discussion fills the gap in literature and provides a conceptual overview of the wu-wei alternative. After explaining wu-wei briefly, the current state of mindfulness research is discussed to highlight the lack of research in understanding wu-wei and non-striving in sport psychology. In addition, the links between wu-wei and relevant constructs including mindfulness, non-striving, flow, nonduality, Zen, Mushin, motivation, goals, and implicit learning were clarified. Furthermore, suggestions on incorporating wu-wei as part of mindfulness training for athletes and possible future research directions are provided. In this difficult time of the global pandemic, wu-wei or non-striving mindset can help supporting athletes’ well-being and pursuit of goals beyond winning and striving
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