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Gilles Deleuze spends his whole life exploring the question of what philosophy is by unconventional approaches to establish the ontology of Becoming and he collaborates with Félix Guattari, integrating Chinese thought into his philosophical discourse directly to support the Becoming theory. Different from the tendency to associate Deleuze's references to Tao with the philosophy of arts or body aesthetics, this paper argues Tao is introduced because of the consistency with the multiplicity of immanence raised by Deleuze who has updated the connotation of Western philosophical concepts with the help of Tao. Therefore, Tao is no longer defined as the ultimate Being claimed by some French sinologists and philosophers, but as an internal field or the Plane. Accordingly, it can be concluded that the immanence without any certainty (the multiplicity of immanence) itself is a kind of nomadic life, which is also the real meaning of Tao. In this way, Chinese philosophy's function has far more significant than footnotes and evidence in the construction of Deleuze's theory. [ABSTRACT FROM AUTHOR]

This paper proposes a tactical tool to enhance effectiveness of OMO (Online Merge Offline) marketing, explained through 7Ps × D × C, with R as a moderating variable (D = Digitalization, C = Connectivity and R = Relevance). Doing so can effectively transform traditional marketing into OMO marketing. In order to sustain OMO marketing, the paper proposes five Yin-Yang (阴阳) pairs, mediated by Lao-tzu's Tao (道) & Porter and Kramer's Shared Value, through Ambiculturalism. By failing to keep Yin–Yang (阴阳) harmonious, the ecosystem of Tao (道) & Shared Value will be destroyed, and the sustainability of OMO marketing will be compromised. This paper develops an updated marketing mix, by identifying additional elements; it also employs strategic elements of Shared Value from western theory, with the mechanism of Tao (道) from eastern philosophy. Together, an OMO marketing ecosystem is proposed, which deals with the relationship between effectiveness and sustainability. [ABSTRACT FROM AUTHOR]

C. G. Jung credits Chinese philosophy with having similarities to his psychology, which the authors explore in this article. The concept of Tao in Chinese philosophy, also simply called the Way, expresses the archetypal process of individuation, hence the project: they compare the approach, the setting, the content, and the outcome of an I Ching reading session and an analytical psychology dream session. The authors' tentative conclusion for their common root is in their methodology that exposes life's patterns. In their view, the practice of analytical psychology and I Ching consultations support the process of individuation. [ABSTRACT FROM AUTHOR]

The concept ofTaohas long been regarded as a conundrum for translators because of its complex connotations. Over the past century, many translations of theTao Te Ching, in which theTaooriginated and is elaborated, have appeared, with Waley’s version being one of the most authoritative. However, controversy and doubts about its translatability remain. This paper draws a comparison betweenTaoand ‘natural law’, which is a classic concept of Western thought, to explore a better way of translating the ‘untranslatable’, i.e. a traditional Chinese philosophical term. Based on a long-term study of theTao Te Chingin general, and Waley’s translation in particular, this article explores questions concerning ‘the untranslatability ofTao’, natural law regarded as the closest paradigm to theTaoin Western philosophy, and the translated connotations of law and morality. It draws on the concept of dynamic equivalence for the purpose of countering its untranslatability and approaching its translation. [ABSTRACT FROM PUBLISHER]

After critically analyzing some of the Spanish physical education's (PE) main justifications and pointing out their problematic effects on teachers and students, the paper proposes an alternative orientation to teaching and learning PE that fosters consciousness, centeredness and transformation. Drawing from arguments and examples taken from ‘Eastern’ martial arts, the paper introduces the Conscious System for the Movement Technique (CSMT)—a ‘Western,’ ontological, and holistic approach whose purpose is to help people find paths that may allow them to transcend present paradigms, become interpreters of themselves, and acquire knowledge about the use of their body as a totality that, essentially, is ‘the reflection of a complex and mysterious functioning.’ Following this introduction to the CSMT, the paper explains its methodological principles, process, practical applications and transformative effects. [ABSTRACT FROM PUBLISHER]

Agamben’s potentiality, and Chinese dao, entail experiencing movement on being. This article presents our experiments with these movements in the context of pedagogy, putting at stake our mode of existence in thinking. We examine Agamben’s potentiality as an aporetic experience in pedagogy. We find echoes of dao movement in a controversial pedagogical event in China. Interlacing potentiality and dao with our experience of pedagogical thinking, each makes the other intelligible. We show that reasonings of pedagogy in the USA and China repeat the very paradoxes and exclusions they seek to overcome. We also gesture towards a way that, suspending and holding pedagogical reasoning in being empty, welcomes what cannot be learned or taught. This way also offers an example for comparative education. [ABSTRACT FROM PUBLISHER]

The author discusses the traditional political thought and the yin-yang structure as the internal logic of the traditional thought in the political culture in China. Topics discussed by the author include the ambiguity of the traditional thought in the country, concrete propositions that reflect the yin-yang structure, and the relations between the Way and the Monarch.

The author discusses the relation between the monarch and the sage in the Chinese culture. Topics discussed by the author include the historical transformation from the rule of the deities into sages during the Spring and Autumn and the Warring States periods, the interconnection of deities and sages, and the unity of monarch and sage.

In much of modern scholarship, the notion of datong 大通 in Zhuangzi's famous zuowang 坐忘 (sitting in disregard) passage is often interpreted as either Dao or a mental/spiritual state of an ideal person, a person who has obtained Dao. In either case, however, the association between datong and such interpretation lacks detailed justification resulting from an insufficiently understood relation between datong and its immediately preceding statements. Different from the more common readings, I propose a cognitive approach based on an image schema related to non-obstruction. In order to demonstrate the philosophical importance of this schema, I will first briefly point out the problems of previous scholarship regarding the zuowang passage. Second, I will introduce the image schema related to non-obstruction based on a number of examples taken from the Zhuangzi. Finally, I will apply this methodology and introduce a cognitive experience-based interpretation of the zuowang passage. [ABSTRACT FROM AUTHOR]

“Tao Trek” traces recent debates regarding comparative and contrastive rhetorical studies and proposes that revisiting some of the earliest encounters of Eastern and Western philosophies of rhetoric can help resolve recent binaries in rhetorical history and theory. [ABSTRACT FROM PUBLISHER]

Although the saying at Analects 7:1 is well-known and often mentioned in Confucian scholarship, there have been few focused discussions about what ‘transmitting’ means and in what sense it is contrasted to ‘innovating’. This article seeks to argue for the following points. (a) The ‘transmitting/innovating’ relationship should be understood in relation to the Confucian notion of filial piety. Analects 7: 1 is indeed Confucius's self-conception of what he is doing, that is, his way of philosophizing. (b) Traditionally, Confucius's transmitting has been thought to be related to his work on the ancient classics. This is not wrong, but is far from the whole story. Rather, it is primarily about the restoration of the dao. What Confucius transmits is the Dao, and it is for this goal that he worked on the ancient classics. (c) Moreover, since we learn about Confucius's philosophy mainly through the Analects rather than the classics he edited, an appropriate understanding of the ‘transmitting/innovating’ contrast must be related to the ideas in the Analects. [ABSTRACT FROM PUBLISHER]

In recent years, it has become conventional to think of the world using metaphors taken from computation. Some have even suggested that the world itself is a kind of cosmological computer. In order to compare these suggestions to the process interpretation of early Daoism, I define computation as ‘a process in which the fact that one system is rule governed is used to make reliable correlations to another rule governed system’ and apply this definition to Yijing divination. I find that early Chinese thinking about the dao is similar to computation in certain respects, but adds elements of appropriateness, novelty, and scope that are lacking in contemporary thought. [ABSTRACT FROM PUBLISHER]

This article analyzes the source of Confucian universal morality and human dignity from the perspective of the classic saying, ‘what follows the dao is good, and what dao forms is nature’ (jishan chengxing) found in the Great Commentaries of the Book of Changes. From a Classical Confucian perspective, human nature is generated by the natural dao of tian, so human dignity and morality also emerge from the natural dao of tian. This article discusses the relationship between the Confucian dao of tian and the moral notion of human rights which ensues from the historical tradition of Chinese exegesis on this subject. Specifically, the authors reconstruct a naturalist version of Confucian morality which inherently motivates the beneficial outcomes generally associated with the modern Western conception of human rights. The authors argue that such a framework, which would draw upon Confucian ‘natural goodness within human nature’ differs significantly from the more commonly accepted Mencian version of human morality dependent upon the premise that ‘human nature is good’. This intra-mural differentiation within Chinese philosophy can be helpful in structuring dialogue with various Western theories of human rights. [ABSTRACT FROM PUBLISHER]

This article begins by drawing attention to the similarities between the aims of critical literacy within English and Education for Democratic Citizenship (EDC). It then considers subscribing to liberal values in the English classrooms of a plural society and concludes that, as political liberalism is unlikely to be universally endorsed, we need to look elsewhere for a ‘centre’ that will hold us together. The essay suggests that the ‘Tao’, elaborated in the seminal work on English teaching, The Abolition of Man by C.S. Lewis, may represent an ethical code which English teachers and students can endorse, even when they have diverse backgrounds, as it transcends politics. The article concludes that teaching English in the spirit of the Tao is more fundamental than fostering democratic values for it helps to prevent the abolition of our humanity. [ABSTRACT FROM AUTHOR]

The article focuses on the metaphysical view of Chinese philosopher Zhuang Zi. It argues on whether the Zhuang Zi's philosophy is a skeptic or an agnostic. It also discusses on whether his philosophical views about Dao is a realist or a relativist. Moreover, it cites various interpretation of "tianni" as natural division of things and events.

Climate change is now a global problem that can no longer be ignored. As climate change signals a civilization failure, the emerging reality will spur cultures everywhere to re-examine their traditions and rediscover the ecological wisdom of the ancients. Daoism will be no exception. This paper tries to explain the Daoist response to climate change by focusing on the manifestation of Dao, the responsibility of humankind and the ideal life. It shows that in its tenets and practices, Daoism articulates ideas that emphasize conservation, envision a post-consumerist existence and inform a climate ethics, which can help with the cultural adaptations that are now necessary for a sustainable future. [ABSTRACT FROM AUTHOR]

This article unveils a three-stage model of critical reflection which has emerged from research with social work students and their educators in England. In the first stage we acquire the art of reflection in everyday life-worlds as we process raw experiencing and convert it into transferable learning. In the second stage reflection becomes critical when conjoined to the art of reframing as we access alternative standpoints to reflect more broadly and deeply upon the status quo. In the third stage critical reflection realises itself in practical reform as professionals become change-agents in the world. Beyond this is meta-reflection which is of particular relevance to educators and researchers, and the Tao is invoked at this level as a way of appreciating the complexity of such journeying. [ABSTRACT FROM AUTHOR]

The article discusses traditional and modern ways of describing Chinese culture. It notes that phrases such as benevolent heart, middle Way and quietistic culture have traditionally been used. It points out that in 1962 and 1985 respectively, two different scholars described Chinese culture's deepest qualities as a sense of anxiety and a sense of joy. The article notes that these seem mutually exclusive and not found elsewhere in documents of Chinese thought. The article analyzes these views.

Objective: The aim of this study was to evaluate whether the IL-1β gene could be a genetic marker of the thyroid-associated ophthalmopathy (TAO) development. Materials and Methods: The IL-1β gene polymorphisms at -511 and +3953 regions in 117 TAO patients of Polish origin (ATA/NOSPECS class III or greater) and in 106 controls were studied. Results: We found no significant differences in the frequencies of genotypes and allelic variants for SNP -511 and SNP +3953 between the controls and the studied groups. Conclusions: No association between the IL-1β polymorphisms and the TAO existed, so those polymorphisms are not suitable genetic markers for TAO. [ABSTRACT FROM AUTHOR]

The article discusses religious Daoist studies of "The Book of Changes" and their historical and contemporary influence. The author states that Daoist studies of the book are a theoretical foundation for examining purification and cultivation in religious Daosim. A discussion of early Daoist studies of the book is also provided, including the alterations of yin and yang, made elixirs, and ascetic practices.

This paper carries out an intensive study of Heidegger's famous reflection on the word dao and of his citations from the Daodejing, with the purpose of elucidating his complex relation with Daoist thinking. First I examine whether dao could be said to be a guideword for Heidegger's path of thinking. Then I discuss Heidegger's citations, in six places of his writings, from five chapters of the Daodejing, by situating them in the immediate textual context as well as against the broad background of the fundamental presuppositions and orientations of Heidegger and Laozi's thinking. My examination of Heidegger's citations from the Daodejing has for the first time gathered together all the relevant materials discovered so far. [ABSTRACT FROM AUTHOR]

Information Technology brings about rapid changes in working environment, quickly rendering skills and knowledge gained in formal learning institutions obsolete. Even as they prepare students for their first career, institutions also need to equip students with skills necessary for lifelong learning. The Nanyang Technological University (NTU), Singapore has accordingly structured its curricula into Academic Studies and General Studies where the former focuses on core subjects (broad based knowledge-specific studies), and the latter on general knowledge (multi-disciplines catering to various interests for lifelong benefits). A 12-week course, ‘Introduction to Tao for Effective Action Learning’ which focuses on learning processes was developed and has been taught by the author, for undergraduates at NTU since July 2001. The course materials were derived from the author's Ph.D. thesis ‘The Tao of Action Learning’ (Sam, 2000). This paper explains the nature of the action learning programme at NTU and includes one account from participant students. [ABSTRACT FROM AUTHOR]

The dualism between logos and praxis is still a root-cause of contemporary theological and religious discourse. Consequently, interreligious dialogue is divided as a field either related to comparative theology or philosophy or in pursuit of a common action for social justice. Instead of the traditional logos and the liberationist praxis, this paper will argue the Tao as an alternative paradigm that overcomes this dualism and is more germane to this age of globalization in the ecological crisis. It will propose three reconfigurations of interreligious dialogue; (1) from an "either-or" mode of thinking to a "bothand" way of life (T'ai-chi), (2) from an epistemology of knowing to a discernment of the way toward life in and through sociocosmic narratives of the exploited life (ch'i), and (3) from an ideologically motivated action based on a historico-anthropocentric subjectivity to a participatory embodiment in an intersubjective communion with the theanthropocosmic trajectory (Tao). [ABSTRACT FROM AUTHOR]

Three popular terms-leadership, sustainable and development -are examined. The paper argues that these three terms must be separated rather than combined if they are to aid our understanding and management of human and natural resources to meet challenges of an increasing human population with rising expectations for ever rising material gains. The contrasting theories and practices of Chairman Mao and Taoism 'test' these ideas and suggest the sideboards of alternatives in applying the three concepts to social ecological challenges of the 21st century. A modern theory of diffusion of innovation suggests how leaders might establish a 'sustainability science' whose findings could encourage the acceptance by humanity of a covenant of constraint on material consumption in conjunction with an ark of technical opportunity for more effective and efficient systems of material management. [ABSTRACT FROM PUBLISHER]

In these reflections I attempt to re-situate the philosophical concerns and challenges of interpretation and translation between worlds in the more expansive context of the global philosophy of worldviews, which probes more deeply into the universal common ground of diverse worlds as they have evolved through the ages. This global space in which widely diverse worldviews (cultures, religions, ideologies, cosmologies, disciplinary narratives, interpretations, translations …) meet and interact opens new horizons and frontiers in exploring the hermeneutical, logical and ontological conditions for the possibility of interpretation and translation across worldviews and traditions. How is translation possible across widely variant worlds? [ABSTRACT FROM AUTHOR]

This paper is about different types of silence, and about differing processes of philosophical investigation and sagely illumination. It is argued that the sagely Dao of wu wei leads to silence in the sense of no spoken words, and the philosophical way of proof leads to silence in the sense of no spoken words. So both proof and wu wei both lead to silence in the sense of no spoken words. Accordingly there is a type of silence that results from the explosive process of philosophical argumentation and reduction to no spoken words because of undecidability, and there is also a type of silence that results from the implosive process of sagely silence and reversion to silent illumination with no spoken words. However, the silence of explosion and the silence of implosion differ as regards processes of reduction and reversion respectively. Therefore, proof and wu wei both lead to silence in the sense of no spoken words, but the type of silence resulting from the explosive process of philosophical argumentation and reduction to no spoken words because of undecidability and the type of silence resulting from the implosive process of sagely silence and reversion to silent illumination because of the incommunicability of Dao differ. [ABSTRACT FROM AUTHOR]

Discusses the elements of Tao sign as a symbol for the educational process. Tripartite cycle as structure of educational process; Example of the tripartite cycle; Suggested learning activities using the three elements; Exemplary teachers' qualities to be revealed in educational situations. INSET: Imagine being an apple tree..

This essay suggests a 4-part approach for addressing interpersonal strife by exploring what philosophical Taoism can teach us about managing interpersonal conflict. The method used is a selective exegesis of an ancient Chinese text, coupled with other sources of information and personal narratives of representative events. [ABSTRACT FROM AUTHOR]

Comments on the meanings and applications of 'tao' explored at the Greater Philadelphia Philosophy Consortium's 'Tutorial in the Study of Dao' symposium. Illustration of the teacher-scholar model by addressing students.