The Department of East Asian Languages & Civilizations at the University of Pennsylvania is delighted to announce an interdisciplinary symposium in honor of Nathan Sivin at Perry World House, 3803 Locust Walk, Philadelphia, PA 19104, on Oct. 14-15, 2017.
The symposium is free and open to the public, but pre-registration is required. Just click here if you’d like to attend:
Continue reading “Body and Cosmos in China: An Interdisciplinary Symposium in Honor of Nathan Sivin”
Scott Barnwell revisits one of our favorite topics:
Off and on over the past 18 months I’ve been working on a new essay for my blog series “Classical Daoism – Is There Really Such a Thing?” The essay is on Wuwei 無為 and whether it could be considered a defining feature of a group or tradition we call (early) Daoism. I’ve got some thoughts I hope some may feel like addressing. As far as I can tell, wuwei does not have just one meaning or usage. I think there are a few different uses and would like to know if others would differentiate them as I do.
Continue reading “WuWei Revisited”
The Columbia Society for Comparative Philosophy is thrilled to co-sponsor this event, featuring several distinguished scholars. Details below:
Daoist Philosophy: Enigmatic Texts
Thursday May 29th, 4-6pm | Segal Theatre, CUNY Graduate Center, 365 5th Ave, NYC
Daoist philosophy has been highly influential in East Asian thought, and is becoming increasingly so in the West. Yet its texts are often inscrutable. Most notably, they frequently seem to express themselves in contradictions and paradoxes. In this meeting, a number of world experts discuss how to understand this.
Participants: Continue reading “Daoist Philosophy: Enigmatic Texts | Thursday May 29th, 4-6pm | Segal Theatre, CUNY Graduate Center”
I just finished reading Mark Saltveit’s book The Tao of Chip Kelly. For anyone curious about the book, I’m posting an informal review here.
The Tao of Chip Kelly is an enjoyable read on the leadership and coaching strategies of Philadelphia Eagle’s head coach, Chip Kelly. The book presents lessons on leadership from Kelly’s coaching career, the majority of which are drawn from his four seasons at the University of Oregon. While Saltveit’s introduction claims the book is aimed towards management strategy, the book is accessible to anyone and potentially of interest to anyone interested in team strategies, football, or contemporary applications of ideas drawn from Laozi or Zhuangzi. Continue reading “Book Review – The Tao of Chip Kelly by Mark Saltveit”
Friend of the blog, Scott Barnwell, has posted part 4.2 of his work on whether there really was such a thing as classical Daoism, over on his Baopu blog. Here’s a snippet. Feel free to comment here or there.
In what follows I will often translate Tian as “the heavens” to specify the referent as the sky above, including the sun, moon, stars and planets and sometimes as “Nature” to widen the referent to include the earth and imply the natural, dynamic forces at work in the universe.
We may now ask, who (or what) was believed to have created the heavens and earth? An excavated text called the “Chu Silk Manuscript” (Chu Boshu 楚帛書) contains the earliest evidence of a myth involving Baoxi 雹戲 (a.k.a. Fuxi 伏羲) and Nüwa女媧, who, in a time described as “indistinct and dark”(夢夢墨墨), gave birth to four children, who helped separate above and below (上下), that is, the heavens and the earth. Eventually, after thousands of years had passed the sun and moon were somehow born. Later myths tell of Nüwa creating living things (out of already existing materials); for example, the late-Han Shuowen Jiezi 說文解字 records that (Nü)Wa was an “ancient female deity that transformed (=made) the myriad things” (古之神聖女，化萬物者也).
Aside from this text, it would appear that some of the authors of the Laozi and Zhuangzi were the first to attempt a “non-mythological” answer…
Friend of the blog, Mark Saltveit, writes:
Hello. I have a new project that may be interesting to readers of WW&W: http://www.taoish.org, a place for irreverent spirituality. My focus is on manifestations of contemplative religion/philosophy in the modern West, primarily Daoism of course but not limited to that.
My current post might be especially interesting to your followers: an analysis of one line of chapter 10 of the Daodejing by Steve Bokenkamp of Arizona State. http://www.realchange.org/taoish/mirror-mirrormirror/
(Earlier, I reposted his classic 1993 Daoism FAQ, which is pretty fun. http://www.realchange.org/taoish/authoritative-answers-to-questions-about-taoism/ )
[Scott Barnwell posts Part 3 of his series “Classical Daoism – Is There Really Such a Thing?,” parts 1 and 2 of which also appear here and here at WW&W. We’re using the “Reblog” function for the first time. Feel welcome to initiate discussion here or on his own site. In any case, please direct all comments or questions to Scott. – Manyul]
Huainanzi update: A couple of years ago — has it really been that long? — WW&W posted an announcement and hosted some discussion that included the authors of the unabridged Huainanzi translation published by Columbia University Press. FYI, I just received in the mail an abridged version of the translation (272 pages instead of 1016), which is now available: The Essential Huainanzi.
Unrelated book note: The WAC (“Writing-across-the-Curriculum”) Clearinghouse at Colorado State University is offering, free of charge, electronic access to Chinese Rhetoric and Writing: An Introduction for Language Teachers by Kirkpatrick and Xu.
Joel Dietz, a regular follower of the blog, has written up the following summary of research he has been doing into the nature and background of “mystical” texts like the Dao De Jing. It’s fascinating stuff; enjoy! Please address comments to Joel.
Continue reading “Rethinking the "mystical" in the Dao De Jing”
Mark Saltveit, professional comedian and author, guest-posted last year on comedy and Daoism. Subsequently, he published his thoughts on that topic with MeFiMag (available for download). Mark is back with some questions that he has about popular Daoism, to get some discussion and opinion from members of our forum. He plans to publish an article about this topic as well (note Mark’s comments below about seeking permission to quote or cite from those who comment in this forum). Please address all comments or questions directly to Mark.
Hello. I’m working on a feature article (for an intelligent general audience) about criticism of popular Daoist authors (particularly Ursula K. Le Guin and Benjamin Hoff) by certain academics of Eastern religion who are centered around the University of San Diego and the Center for Daoist Studies (http://www.daoistcenter.org/homepage.html).
Some of this criticism seems rather polemical, rooted in an anti-Orientalist critique of the concept of Philosophical Daoism as a Western (and arguably Protestant) gloss. (I’m using the term “Culturalists” as shorthand for this group, and positing Michael Saso as its founder.) Russell Kirkland calls Le Guin a “fraud” and Louis Komjathy won’t even write “Philosophical Daoism” without applying strikethrough to the words to show his disapproval. Kirkland goes so far as to argue that the Daodejing itself distorts Daoism, “sanitized” by its 3rd Century BCE redactor in a “marketing ploy” designed to strip it of “cultural baggage” and make it more presentable to Northern Chinese courts. Continue reading “Popular Daoism”
(Scott Barnwell continues his guest-posting on this topic. Here is Part II of Scott’s thoughts. This post also appears on his own blog. Please address Scott directly in your comments.)
The first person to be investigated will be Laozi 老子, the “Old Master”; his supposed text being the Laozi or the Daodejing 道德經 (The Classic on the Way and Its Power). Although the Laozi has long been regarded to be the work of more than one author in both China and the West, Sima Qian 司馬遷, in his biography of Laozi, gives no indication that he thought the text was written by more than one person. Although he reports that there was uncertainty about the actual author, he seems to have felt the most plausible one was Lao Dan 老聃, “Old Long-ears” (a.k.a. Li Er 李耳), the keeper of the Zhou archives from the southern state of Chu 楚 whom Confucius (551 – 479 B.C.E.) had gone to see. The words exchanged at this famous meeting are always different in the various accounts we encounter. The Lüshi Chunqiu, Zhuangzi, Liji, Hanshi Waizhuan, Xinxu, and Baihu Tong also all affirm that Lao Dan was a teacher of Confucius’; however, they do not suggest he was the author of the Laozi.
Continue reading “Classical Daoism – Is there really such a thing? Part II”
(Scott Barnwell, a long time friend of the blog, will be guest-posting on this topic. Here is Part I of Scott’s thoughts. This post also appears on his own blog. Please address Scott directly in your comments.)
Daojia and Huang-Lao
Classical Daoism, Philosophical Daoism, Early Daoism: these terms are increasingly being seen as obsolescent by scholars in the last couple of decades. The general public – those who have heard of Daoism or have read a little bit of it – are largely unaware, despite the fact that for quite awhile writers have admitted that there were no “Daoists” in pre-Han China and that the two most famous “Daoists,” Laozi and Zhuangzi, surely never thought of themselves as Daoists. The more recent interest in what was once called “religious Daoism (Daojiao 道教),” as opposed to “philosophical Daoism (Daojia 道家),” has seen a shift towards using “Daoism” to refer only to the former.
In this series of blog posts I am going to explore this matter. First, I will look at the oldest evidence for a “Daoist school” in the Historical Records (Shiji 史記) and the Han Documents (Hanshu 漢書). Next I will look into both the text and the legendary man Laozi 老子, followed by Zhuangzi 莊子. Texts that will be mentioned along the way will include: the Laozi 老子, Zhuangzi 莊子, Hanfeizi 韓非子 (esp. Jie Lao 解老, Yu Lao 喻老), Lüshi Chunqiu 春秋左傳, Mengzi 孟子, Xunzi 荀子, Guanzi 管子 (esp. Neiye 內業), Huainanzi 淮南子, Heguanzi 鶡冠子, and the Huangdi Sijing 黃帝四經. I will also survey various scholars’ views on early Chinese “schools of thought.”
Continue reading “Classical Daoism – Is there really such a thing?”
I often wonder about the connections—or lack thereof—between some interesting and potentially mind-blowing metaphysical claim and what might be called (although I don’t like the phrase) “real life.” Lately, that wonder has been directed toward ways in which training in a practice such as taijiquan that at least purports to be meaningfully Daoist might inform and be informed by academic study of Daoist metaphysics.
I’ve had a bunch of different taijiquan teachers over the years. Some of them were widely read about Chinese culture and history. Others, not so much. For whatever it’s worth, only one them—my first taijiquan teacher, who taught Yang family style in Chapel Hill back in the late 90’s—was Chinese, and though I never found out how well-read he was, I have come to appreciate how deeply knowledgeable that old man was about both taijiquan and Chinese traditions. I feel like I learned a great deal from some of my teachers and that I managed to learn a bit less from others, but I’m grateful to all of them for offering me something important, and I suspect that I could have learned more from each and every one of them than I did, had I understood how to be a better student. In each case, the teacher taught with sincerity.
As I’ve tried to learn taijiquan, I’ve had various moments when I’ve had the opportunity to think about the connections between the practice I was learning and the Chinese philosophy I work on academically. Let me share two such incidents. Continue reading “Taijiquan, Daoist Metaphysics, and Practice”
On a tip from friend of the blog and guest blogger, Mark Saltveit, here’s a link to a translation of the Zhuangzi by Livia Kohn. You can preview part of it by clicking on the “Google Preview.” Anyone know anything about this? It seems to have been translated for a non-academic press — not that there’s anything wrong with that. Any thoughts about Kohn’s translation choices, either based on the Google preview or from knowledge of the translation otherwise acquired?
From friend of the blog, Mark Saltveit who, among other things, is a professional stand-up comedian, we have a special guest post. Mark writes:
I’ve written about my profession of standup comedy as applied Daoism. I’ve just turned in a draft of this for editing to MefiMag, the print expression of the Metafilter website, who commissioned it. I would love to get feedback and corrections from your readers for my final version. (MefiMag doesn’t mind if this appears on the web before they print it.)
Mark will be replying to your comments himself. Enjoy.
Comedians as Taoist Missionaries
By Mark Saltveit
I’ve worked as a paid standup comedian on the West Coast for 12 years. It’s fascinating, rewarding, and usually compelling – but it’s still work. Comedians joke around a lot and are usually fun people, but the job itself is not especially amusing. I’ve heard that stripping and prostitution aren’t that sexy, either.
Continue reading “Comedians as Daoist Missionaries”