From systematic way to informational way Commentary on Study of Holistic thinking in China (original) (raw)
Related papers
An oriental understanding of health
Tzu Chi Medical Journal, 2012
Maintaining a balance between Yin and Yang within the macrocosm and microcosm is the key to a person's health according to Chinese traditional understanding. Hinduism's Ayurveda also shares this view regarding the balance of a person's mind, body, and spirit as the foundation of a good life. This article will examine the traditional Chinese understanding of health in comparison with Hindu thought. Both hold an integrated view of health.
Dao, mystery Heaven and earth where perfectly joined all was chaotically unformed and things where complete. 1 Traditional Chinese Medicine aim is to return to this stage by balancing the ying and yang aspects of the body in relating to the five phase of manifestation earth wood, metal fire, water. The aim of the early Daoism is to return to the formless, non-being in their search for immortality, to initial point of manifestation .Ying and yang, heaven and earth are perfectly joined in harmony, the disease of the body has not yet found form as it manifests as disharmony. This identifies humans as the microcosm of the Universe the greater macrocosm; this is a prevalent theme that courses through Chinese philosophy. 2 This to live according to the seasons as the Qi of the seasons is the universal Qi of heaven when it meets and mixes with earth Qi. Doing the right thing in the right season is to live a long life and to follow the path of Dao. Each season has it influence, seasonal disorder or unseasonal weather such as snow in summer can have a marked effect on people animals and plants this is especially important for cultivation of crops and human health which impacts the vibrancy of the state. While the Dao governs all changes in the universe, there are times when its expression is hampered by the vicissitudes of natural forces. These forces are particularly harmful when they arise out of season. Living things will only survive these vicissitudes if they can follow the Dao. 3 Daoism acknowledges that humanism must be subservient to the great manifestation of the cosmic order; the individual must take his or her personality to its depths of primordial self, where the borders of individuality are erased. To do this one must live a simple and peaceful and protect the heart from desire and nourish the spirit. Early shamanism as is still practices in Mongolia and Siberia and many indigenous tribes throughout world share similar cosmologies. There are theories which suggest Daoism has grown out of early Chinese shamanism of the Northern Plains of Neolithic period 7-8 thousand years ago. The Yellow Emperor is known to bring of civilization to the plains of China where settlements had grown up along the banks of the Yellow River. Considered by scholars as more a mythological figure that a historical one. He is reverend both by Confusion and Daoism alike. Although he represents the earth element Granet supposes the Yellow emperor to be the "patron Deity of the metallurgical light of their relative ying and yang preponderance. 12 The organs are coupled ying and yang and connected by meridian pathways in an interior exterior relationship .Deeper lying organ are yin more superficial ones are yang these can be also divided in Zang & fu organs. The solid organs are yin and contain essence whereas the fu organs are hollow and are the temporary contain the substances of the body"s metabolism. The organs are paired in ying and yang pairs. The organs are coupled ying and yang and connected by meridian pathways in a interior exterior relationship 13 In Chinese medicine these organs represent broad functional networks rather than strictly distinct physical structures. 14 This includes the meridian conduits and its acupoints. The five elements were in inherited from China"s magical past in divination this develops into a unified cosmology during the Warring State period of a Hundred Schools. The Ying and Yang School arose during the Han Dynasty 206 BCE -220 CE. Also during this period ying and yang and the Five Phases School are integrated into Confucianism. The major medical texts are written and compiled the Yellow Emperor"s doctrine of Internal Medicine, Classic of Difficulties on the Cold Damage and the Divine Husbandman"s Materic Medica.
THE DEVELOPMENT OF SYSTEMATIC THINKING BASED ON A BUDDHIST APPROACH IN THE 21ST CENTURY
2021
The research entitled “The Development of Systematic Thinking Based on a Buddhist Approach in the 21st Century” has three objectives: 1) To study the problems of systematic thinking in the 21st century 2) To study the Buddhist principle for the development of systematic thinking in the 21st century and 3) To study the development of systematic thinking based on a Buddhist approach in the 21st century. This is mixed research implementing the quantitative, qualitative and documentary methods. The quantitative research was focused on the international students from IBSC, MCU who are thirty-eight in total, which the instrument used in this research was questionnaires. The statistics for data analysis were descriptive by using frequency, percentage, mean, assumptions by testing values (t-test) and one-way analysis of variance (One way ANOVA-test). The difference of mean was tested by means of the least significant difference. The qualitative research was conducted by the in-depth interviews with five key informants from five countries. The data which collected from in-debt interviews with key informants will be qualitatively analyzed and synthetized to obtain the effective process coping with the problem desired to know. For the documentary research the materials were collected from primary sources and secondary sources, there was analysis and synthesis of the data collected for a set of body of knowledge to integrate with the development of systems thinking. The research findings reveal that according to the section of “The Problems of Systematic Thinking in the 21st Century” the overall mean was at 4.16. In section on “A Buddhist Approach for the Development of Systematic Thinking in the 21st Century” the overall mean found at 4.09. Regarding the section on “Systematic Thinking Based on Investigation of Causes and Conditions” the overall mean was at 4.02. In section on “Systematic thinking Based on Advantages, Disadvantages, and the Solution” obtained the overall mean at 4.10. In section on “Systematic thinking Based on the Genuine and Counterfeit Value of Things” found the overall mean at 4.11. In section on “Systematic thinking Based on Inducing Wholesomeness” obtained the overall mean at 4.12. By all of the above Means, the respondents have a level of agreement at “Somewhat agree.” But in the section of “The Buddhist Principle for the Development of Systematic Thinking” the overall mean was at 4.21, this shown that the respondents have a level of agreement at “Strongly agree” Besides, groups of people who strongly agree with “The problems of systematic thinking in the 21st century” were 31-40-year-old females, 51-year-old and over, who are studying for an M.A. degree. There was no difference in opinion on such problems of systematic thinking between gender, age, and educational level. The groups of people who strongly agree with “The Buddhist principle for the development of systematic thinking in the 21st century” were 21-40-year-old females, 51-year-old and over, who studying for an M.A. and Ph.D. There was no difference in opinion on it between gender, age and educational level. The groups of people who strongly agree on “A Buddhist approach for the development of systematic thinking in the 21st century” were females, aged 51 years and over, and studying for an M.A. degree. There was no difference in opinion on it between age and education level. There were gender differences in opinions on “A Buddhist approach for the development of systematic thinking in the 21st century”. Females agreed more than males at a significance level of 0.05.
HOLISTIC EDUCATION FOR HOLISTIC LIFE
Holistic life means 'looking at life in its totality or entirety without fragmenting it into domains such as physical, emotional, social, economic, spiritual or into compartments like personal and professional or into blocks arranged on the basis of age, nationality, religion, race, caste, creed etc. Holistic life also offers possibilities to live meaningfully, purposefully and creatively in the increasingly complex world around us. Indian civilization gave the ideal of Holistic life through the concept of fourfold goals of life, i.e. dharma, artha, kama, moksha. In the west also the idea of holistic life and holistic development has been explored extensively. The underlying purpose of the theory of Multiple Intelligence of Gardiner is the holistic development of an individual and thereby emphasizing the need for holistic education that will enable to live a holistic life. Holistic education empowers learners to examine critically the cultural, moral and political contexts of their lives and leads learners towards actively challenging and changing their sociocultural milieu to meet human needs. It is oriented towards lifelong learning or 'learning how to learn,' that leads to a journey of self-actualization and self realization through harmonious intrapersonal and interpersonal relationships and interconnectedness with other individuals, groups and the world. This paper stresses the need for replacing our current education system which is largely information & knowledge laden and examination & employment oriented with Holistic education that focuses mainly on life skills, attitude formation of students, personal and interpersonal skills, and inculcation of values.
The idea of the Absolute permeates every cultures and regions of this world. People tend to think that this kind of “Absolute” is one that explains the grand narrative of reality. We can call this by many names and it depends upon the culture which we belong. Some things we should consider in this paper is how to find the “Absolute” and how can it be attained. This “Absolute” some would say is the one who beginning and end of all things. Lao Tzu and Zhuang Zi would describe it differently from the Western lexicon later in this introductory part of this paper. Taoism entered into three phases in history of Ancient Chinese Philosophy. First was Yang-Chu, second was Lao Tzu and the Third is Zhuang Zi. They are known for their contribution for Taoist school of thought. This school is one of the strongest rival against Confucianism as what Confucius had said in his “Analects” as “yin che”, or “those who obscure themselves.” (XIV, 39.) But the Taoists consider themselves more than the reclusive individuals. They were those “individuals” which retain their personal purity as a backlash against the aristocracy of Confucian school of thought. It was Lao Tzu who gives ‘Tao” as a concept of “Absolute” if we should use the Western lexicon. Thinkers of School of Names gave importance to the study of names were they could give names to the reality. What is actual for these “philosophers” were they could give everything what they saw in reality in terms of names. In contrast with that Lao Tzu gave the idea of “Unnamable”. He said: “The Tao that can be comprised in words is not the eternal Tao; the name can be named is not abiding name.” Words cannot expressed the “Tao” because it is unnameable which is similar to the Neo Platonists concept of “The One” as nameless. Zhuang Zi in the final chapter of his book, “The World” gave an idea of the “Tao” from Lao Tzu’s perspective. He expounded it by explaining it that from the “Tao” comes “Tai” and it is also the “Tao” itself. But since what is appearing is that changes but the “Tao” which is the principle of reality cannot change. With expounding Lao Tzu’s thought, he had said that the “Tao” is related to our nature as beings. Like Lao Tzu’s thought this principle is the beginning of all things. From these “Tao” came the ‘Te” after that which all things came into existence, then our natural ability is capable of being who we are. If the “Te” is exercised freely, then it is possible there is happiness. This is our internal nature. Following it would lead to happiness. Following what is of human whims and passions cause pain and evil. However, all things have different natures and abilities. One of the chapters of his book tells the story of two birds that have different size. Taking from these lines: “The duck’s legs are short, if it will lengthen them it will feel pain. The cranes legs are long, if we try to shorten them, the crane will feel grief.” (Chapter 8). The relationship of “Tao” to man as individuals is one of the main idea of Taoist school of thought. For those who belong to this school, the concept of “individuality” is much more important than the role of individual to the collective sphere (except in socio-political theories of Lao Tzu and Zhuang Zi).
Becoming a holistic thinker: training effect of oriental medicine on reasoning
Personality & social psychology bulletin, 2005
The authors hypothesized that training in Oriental medicine would make students think in a more holistic way. Study 1 found that students of Oriental medicine exhibited a cyclic expectation of future change, a key characteristic of holistic thinking, more than did students in other majors, such that the former, not the latter, believed that if something was going up or going down, it would reverse its direction in the future. Study 2 found that students in Oriental medicine also possessed a more complex causal belief and hence considered a greater amount of information in causal attribution than did students in other majors. More important, such a complex causal belief increased with the length of training in Oriental medicine. Implications and future research are discussed.
JASA: The Journal of the American Society of Acupuncturists, 2019
In the first two parts of this series, the basics were set in place for understanding Integral Theory as a foundation for the emergence of an integral medicine, a non-dual medicine that leaves no significant dimension of the self behind. In Part III, I present the lines of development and the nature of typing systems as the fourth and fifth fundamental aspects of Integral Theory (States, Stages, Quadrants, Lines, and Types). I also discuss the import of evolutionary and spiritual perspectives for the practice of integral medicine.