In Confucius: The Man and the Way of Gongfu (Ni 2016), NI Peimin presents a longexpected systematic exposition of the “gongfu 功夫philosophy” in the context of the life and work of Confucius. In light of this gongfu approach, Ni goes... more
In Confucius: The Man and the Way of Gongfu (Ni 2016), NI Peimin presents a longexpected systematic exposition of the “gongfu 功夫philosophy” in the context of the life and work of Confucius. In light of this gongfu approach, Ni goes beyond abstract generalization of Confucius’ philosophical theories as he elaborates carefully and concretely the way of gongfu that is personified by the words and deeds of the master. Ni’s interpretation is well informed and inspired by his own life experience and practice in light of Confucian teachings.
L'association des Guerriers Chinois écrit par Storti Enrico Dans la période qui a suivi le «Insurrection des Boxers», les artistes martiaux chinois, souvent poussés par les idées nationalistes de Sun Yat-sen (孙中山), ont formé des... more
L'association des Guerriers Chinois écrit par Storti Enrico Dans la période qui a suivi le «Insurrection des Boxers», les artistes martiaux chinois, souvent poussés par les idées nationalistes de Sun Yat-sen (孙中山), ont formé des associations. Il y avait non seulement le fameux « Chin Woo », mais aussi l' « Association des guerriers » à Tianjin, l' « Association des arts martiaux chinois » (Zhōnghuá wǔshù huì, 中华武术会), l' « Association pour l'étude de la noblesse martiale » (Shàngwǔ Xuéshè 尚武學社) de Pékin. Dans cet article, nous essaierons de reconstituer l'histoire de l' "Association des guerriers" qui, comme beaucoup d'autres histoires récentes, n'est pas exempte de contradictions, probablement aussi parce qu'en tant qu'association locale elle a essayé de se donner un profil national. Un dicton né dans ces années-là témoigne bien de la la célébrité et de l'importance de cette association: « Au sud, nous avons l'Association Chinwoo, au nord, nous avons l'Association des guerriers » (南 有精武会，北有武士会) Dans les écrits des contemporains on peut lire:
This paper engages in two tasks and weaves them together: It tries to disentangle Mencius’ theory of human nature from the common misinterpretation of it as merely descriptive. By saying that human nature is good, Mencius is... more
This paper engages in two tasks and weaves them together: It tries to disentangle Mencius’ theory of human nature from the common misinterpretation of it as merely descriptive. By saying that human nature is good, Mencius is simultaneously making an empirical assertion, semantic stipulation, value recognition, faith commitment, and gongfu 工夫instruction. His theory of human nature is interwoven with all these five dimensions, with the ultimate purpose of “stimulating everyone’s resolution to rise up from the low and to establish themselves” (Tang Junyi). Seeing from this light, the paper goes on to argue that Mencius’s theory of human nature is similar to Rorty’s in many ways, although with important differences. Taking advice from Mencius, Rorty may want to be more radically pragmatic than he already is, and, taking advice from Rorty, Mencius may want to be clearer in laying out his intentions and avoid being interpreted as a metaphysician.
