Het doel van dit werkstuk is het Daoïstisch gedachtegoed te koppelen aan de schilderkunst van de Song dynastie, om er zo achter te komen op wat voor manier deze filosofie kunst uit deze periode...Show moreHet doel van dit werkstuk is het Daoïstisch gedachtegoed te koppelen aan de schilderkunst van de Song dynastie, om er zo achter te komen op wat voor manier deze filosofie kunst uit deze periode heeft beïnvloed. De theorie rondom het begrip "leegheid" wordt uiteengezet, en vervolgens concreet gemaakt door het beschouwen van een zestal werken.Show less
This thesis researches the differences between the way of how Xi Jinping citates the two different philosophical texts, the Laozi and the Lunyu. In my thesis I come to the conclusion that there is...Show moreThis thesis researches the differences between the way of how Xi Jinping citates the two different philosophical texts, the Laozi and the Lunyu. In my thesis I come to the conclusion that there is no difference in the the way of how Xi Jinping refers to both texts. However, it seems that Xi does not always refer to these texts at all. Multiple citations which Xi uses are known sayings in China today. This seems that Xi does not refer to these texts at all, but simply uses known sayings in his speeches.Show less
This thesis researches if there is a relationship between how yin in yang is used in the Huangdi Neijing (the ancient work which forms the basis for Traditional Chinese Medicine), the Laozi and the...Show moreThis thesis researches if there is a relationship between how yin in yang is used in the Huangdi Neijing (the ancient work which forms the basis for Traditional Chinese Medicine), the Laozi and the Zhuangzi (the two most important Daoist works). The conclusion states that there is an apparent correspondence between the three texts, but they differ in their practicality. The Huangdi Neijing elaborates on how yin and yang work in the body and how to stay healthy using these two principles (microcosm). The Laozi and the Zhuangzi mostly use yin and yang to explain the universe and the dao (macrocosm).Show less
Yan Hui was een discipel van Confucius die terug te vinden valt in anekdotes van verschillende belangrijke Chinese filosofische teksten zoals de Lunyu en de Zhuangzi. Ik ga kijken naar de manier...Show moreYan Hui was een discipel van Confucius die terug te vinden valt in anekdotes van verschillende belangrijke Chinese filosofische teksten zoals de Lunyu en de Zhuangzi. Ik ga kijken naar de manier waarop de auteurs van deze teksten Yan Hui gebruiken voor hun doeleinden.Show less
Onsterfelijkheid: het klinkt als muziek in de oren. Deze scriptie richt zich op een eeuwenoud Chinees taoïstisch boek dat uitvoerig de weg tot onsterfelijkheid uitlegt, de Taishang Lingbao Zhicao...Show moreOnsterfelijkheid: het klinkt als muziek in de oren. Deze scriptie richt zich op een eeuwenoud Chinees taoïstisch boek dat uitvoerig de weg tot onsterfelijkheid uitlegt, de Taishang Lingbao Zhicao Pin (太上靈寶芝草品 Catalogus van de Zhi van het Hoogste Heilige Juweel).Show less
In deze these vergelijkt de auteur drie verschillende beschrijvingen van het daoïsme door jezuïtische missionarissen in de 'De Christiana expeditione apud Sinas', de 'Imperio de la China' en de ...Show moreIn deze these vergelijkt de auteur drie verschillende beschrijvingen van het daoïsme door jezuïtische missionarissen in de 'De Christiana expeditione apud Sinas', de 'Imperio de la China' en de 'Confucius Sinarum Philosophus'. De beschrijvingen blijken qua zowel inhoud als stijl erg van elkaar te verschillen. Wel is het zo dat alle drie de beschrijvingen zich negatief uitlaten over het daoïsme, hoewel ze dit niet op dezelfde manier en in dezelfde mate doen.Show less
This thesis looks at concepts of gender with respect to yinyang theory as described in the Laozi, Zhuangzi, Huangdi Sijing and the writings of Dong Zhongshu. It attempts to describe how binary...Show moreThis thesis looks at concepts of gender with respect to yinyang theory as described in the Laozi, Zhuangzi, Huangdi Sijing and the writings of Dong Zhongshu. It attempts to describe how binary oppositions work in yinyang theory and apply that to gender.Show less
In dit literatuuronderzoek wordt onderzocht wat Confucius (551-479 v. Chr.) in de test De gesprekken (ook wel bekend als Analecten) zegt over onderwijs. Op basis van De gesprekken kan gezegd worden...Show moreIn dit literatuuronderzoek wordt onderzocht wat Confucius (551-479 v. Chr.) in de test De gesprekken (ook wel bekend als Analecten) zegt over onderwijs. Op basis van De gesprekken kan gezegd worden dat Confucius onderwijs erg belangrijk vond omdat hij ervan overtuigd was dat iedereen door te leren een 'hoogstaand mens' kon worden. Uit De gesprekken wordt duidelijk dat Confucius vond dat onderwijs voor iedereen was, ongeacht leeftijd of status en dat onderwijs hoofdzakelijk gericht moest zijn op het aanleren van moreel goed gedrag. Daarnaast blijkt dat Confucius meerdere vormen van didactiek gebruikte. Tot slot kan gezegd worden dat Confucius, die eigenlijk terug wilde gaan naar oude tijden, met zijn blik op onderwijs in zijn tijd juist erg vernieuwend was door te zeggen dat onderwijs voor iedereen bedoeld was.Show less
Sungyun schreef tijdens zijn dienst in Ulaanbaatar in zijn vrije tijd het boek "De Verhalen van de 120 Oude mannen". In dit werk staan 120 verhalen, verteld door 120 oude mannen, die beschrijven...Show moreSungyun schreef tijdens zijn dienst in Ulaanbaatar in zijn vrije tijd het boek "De Verhalen van de 120 Oude mannen". In dit werk staan 120 verhalen, verteld door 120 oude mannen, die beschrijven hoe een "vaandellid" zich hoorde te gedragen. In deze scriptie wordt er gekeken welke confucianistische elementen daarin naar voren komen, en met name naar kinderlijke piëteit. Kinderlijke piëteit vormt een belangrijk onderdeel binnen dit boek, aangezien het vrijwel het enige confucianistische concept is waar specifiek op in gegaan wordt. Volgens Sungyun hoort een goed confucianist de Vier Boeken en Vijf Klassieken gelezen te hebben, zowel in het Mantsjoe als in het Chinees. Als men niet aan kinderlijke piëteit kan doen, kan men ook nooit trouw zijn aan de staat en dus ook geen goed vaandellid worden.Show less
The Zhuangzi is an ancient Chinese philosophical text written in the Warring States period. The text is usually classed as Daoist, a strain of philosophy whose core message is traditionally summed...Show moreThe Zhuangzi is an ancient Chinese philosophical text written in the Warring States period. The text is usually classed as Daoist, a strain of philosophy whose core message is traditionally summed up something like ‘go with the flow’ . In the Zhuangzi specifically, the author (whose name is also Zhuangzi ) shows us how to do this with some pretty intense logical discussions. In these discussions Zhuangzi often uses the example of an ideal person to show how the logic of the book can be put into practice in the optimal way. This ideal person, usually referred to as the sage, can be seen as representing something close to the goal of the whole book. The aim of this essay is to find the many aspects of this sage and to mould them into one congruent whole. The Zhuangzi was written in turbulent times and, according to Watson, all philosophical texts of this time were written to answer the question: how can man live while there is such horrific things happening around him ? Watson says that, contrary to his contemporaries, Zhuangzi tried to solve this problem by escaping the world, rather than by trying to create systems in which men could thrive. Watson suggests that “the central theme […] may be summed up in a single word: freedom.” Kuppermann defines the Zhuangzi as a text which is supposed to cause self-transformation, leading to a better life . Puett somewhat incorporates both these views into one. He says that Zhuangzi was concerned about people being restricted, although his solution is to be bound by nothing but by the innate rules of existence: "Zhuangzi turns out to strongly be committed to the notion that there are proper patterns in the natural world that a cultivated person will inherently follow." Ivanhoe echoes this statement with the line: "There is a pattern in nature and Daoist sage follows it. While from the perspective of Heaven all things are equally valued, they each have a proper place and follow their roles." This Heavenly pattern is referred to by the Zhuangzi as the Dao, or the Way. According to Ivanhoe, "[Zhuangzi] thinks some people understand not only a better way but the Way. People who grasp the Way and embody it are able to move through life with profoundly enhanced power and ease" . Does the Zhuangzi however, even have a point? Recently, scholars have had big problems with accepting the fact that Zhuangzi seems to recommend and criticize certain views while he at other times "seems to advocate radical skepticism and relativism" . Although the Zhuangzi shows many types of skepticism this essay will discuss mainly epistemological skepticism and relativism pertaining to perspectives. Hansen argues that Zhuangzi is genuine in his extreme skepticism and that Zhuangzi believes that there is no innate concept of right and wrong, and that therefore every way is right . As some authors have noted, it seems contradictory to think that Zhuangzi would try to convince others of his perspective after telling them their perspective is already right. Hansen believes that Zhuangzi only criticized other people because it is natural for him to do so: "Like the sages, we have an innate disposition to discriminate—to shih-fei in the conventional Confucian way." I still consider this an unsatisfactory answer. One of my main reasons for this is that if every way is equally right, then there would be no sage. Zhuangzi would not have needed to write about an ideal person if everyone was an ideal person. Most other authors have argued against Hansen’s reading. Schwitzgebel tried to argue that Zhuangzi is not sincere in his skepticism, that he uses skepticism as a sort of therapy , Ivanhoe seems to hold a similar view . This is the view that is most different from Hansen. There are also readings that attempt the seemingly impossible, those that say that Zhuangzi was genuine in his perspective relativism while still trying to give the reader some sort of advice. Ziporyn’s work is probably the best example of this. Roth goes for the recently abandoned mystical version, but includes a discussion on skepticism. He quotes Lisa Raphals as saying that the Zhuangzi makes use of skeptical methods but not skeptical doctrines. Raphals argues that there is one type of knowing ’illumination’ which is exempt from Zhuangzi's skepticism. My view has similarities to all of these views. What seems to have evaded the scholarly community is that this contradiction can be solved using almost the same logic as Hansen, but to prove a different point. We can agree with Hansen’s idea that Zhuangzi's skepticism and relativism is aimed at showing there is no innate right. Then, contrary to Hansen I will claim that it is exactly this equality that makes Zhuangzi say it is pointless to debate. Since there is no innate right everyone has to accept that they cannot put more value in their own opinion than in that of others. Since Zhuangzi entered the debate does this not mean he contradicts himself? It does not. Zhuangzi is only critical of others’ partiality towards a certain perspective. This is comparable someone criticizing an offensive war while commending defensive ones, as was done by the Mohists . This attitude of giving precedence to one’s own viewpoint over those of others is referred to by Zhuangzi as Weishi, which he contrasts with yinshi: "[t]he former involves a rigid attachment to oneself and one’s intellectual commitments; the latter involves a complete freedom from such an attachment, a freedom to act spontaneously as the situation demands." It is important to note that Yinshi is not a perspective, it is more of a state of mind or, to use Roth’s words: a mode of adherence to viewpoints . I will try to argue that the Zhuangzian sage adopts a certain mode of thinking that anyone can make use of no matter what his original perspective. This state of mind will change one’s own perspective, in fact, the aim of this state of mind is to lose attachment to one’s perspective so that one can change between perspectives according to what the situation might require. Roth talks of a state where one is even more removed from perspectives than in the yinshi state. This state is called "losing the self". This state involves complete impartiality to perspectives, which, Zhuangzi says will make us adopt whatever perspective is most useful in any situation. Thus, what we saw earlier as the aims of the Zhuangzi: living a better, freer life, should be happen more easily after losing the self. I wish to shed further light on the understanding of this concept by linking it to the “self loss experiences” described by Simpson. These experiences, he writes have been described by people of many different cultures, usually in a religious context, therefore proving it is a real experience that many people, if not all, have access to. In the conclusion I will explain how these two topics: skepticism/relativism, and losing the self are connected in the sage; how the sage uses knowledge of these things to act in a way (that the author of the) Zhuangzi would approve of. One thing for the reader to bear in mind is that the sagely state of mind should be applicable to every person. The goal of the Zhuangzi is for its reader to achieve his own goal. Somewhat paradoxically however, this involves changing one’s goals depending on the situation, since the achievement of one’s goals depends especially on what goals one has set for oneself. This is somewhat of a ever changing process and this essay is my best attempt to explain it in a linear fashion.Show less
Vanaf het begin van de economische hervormingen in 1978, heeft China geleidelijk aan zijn deuren naar de rest van de wereld geopend. Deze gebeurtenis heeft niet alleen grote invloed gehad op de...Show moreVanaf het begin van de economische hervormingen in 1978, heeft China geleidelijk aan zijn deuren naar de rest van de wereld geopend. Deze gebeurtenis heeft niet alleen grote invloed gehad op de economie van China, maar ook op de cultuur. Wat is er over van de traditionele rol van de Chinese vrouw na beïnvloeding door het Westen? In dit Bachelor afstudeerwerkstuk wordt een vergelijking gemaakt tussen hoe vrouwen worden afgebeeld in de oude Chinese tekst de Lienüzhuan, en de moderne Chinese dramaserie Voorbeeldige Echtgenote, die achtereenvolgens als weerspiegeling van oud –en modern China dienen, om op die manier een beeld te krijgen welke traditionele waarden, wat betreft de rol van de vrouw, vandaag de dag in China nog een rol spelen.Show less
Although the general image of the classical Chinese book the Zhuangzi is that it is unique because of its unpolitical character, this research tries to find out whether this is true by examning the...Show moreAlthough the general image of the classical Chinese book the Zhuangzi is that it is unique because of its unpolitical character, this research tries to find out whether this is true by examning the political character of the most important figure in the Zhuangzi: the sage. The sage embodies the entire philosophy of the Zhuangzi, and although he can not be said to be a political charachter, his man characteristics can definitely be used for political purposes. A good example of this usage is the Dutch prime minister Mark Rutte, who, regarding the characteristics 'facilitating performance', acts strikingly in accordance with the Zhuangzian sage.Show less
