Showing posts with label Daoism. Laozi. Show all posts
Showing posts with label Daoism. Laozi. Show all posts

Saturday, September 5, 2020

Thoughts of the Day: 5 September 2020


There are two distinct types of feedback processes: reinforcing and balancing. Reinforcing (or amplifying) feedback processes are the engines of growth. Whenever you are in a situation where things are growing, you can be sure that reinforcing feedback is at work. Reinforcing feedback can also generate accelerating decline—a pattern of decline where small drops amplify themselves into larger and larger drops, such as the decline in bank assets when there is a financial panic.
The rebirthing of the second circuit is (relatively) complete when the Bottom Dog subject begins to seek, sincerely (not hypocritically) to win the approval of the Top Dogs. This, of course, only begins as play-acting; the skilled brainwasher knows that, and does not really object. With subtle reinforcement the play-acting becomes more and more genuine. Edmund Burke noted long ago, and every Method Actor knows, that you cannot make three dramatic gestures of rage in a political speech, without beginning to feel some real rage.
A good traveler has no fixed plans and is not intent upon arriving. A good artist lets his intuition lead him wherever it wants. A good scientist has freed himself of concepts and keeps his mind open to what is. Thus the  Master is available to all people and doesn’t reject anyone. He is ready to use all situations and doesn’t waste anything. This is called embodying the light. What is a good man but a bad man’s teacher? What is a bad man but a good man’s job? If you don’t understand this, you will get lost, however intelligent you are. It is a great secret.

Tuesday, September 1, 2020

Thoughts for the Day: Tuesday 1 September 2020

 

“Practical men,” supposedly said John Maynard Keynes, this century’s most influential economist, “are usually slaves of some defunct economist.”
It is not the past as such that is the object of historical knowledge, but the past in the form of present evidence.
I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions.
Wilson’s Outsiders are individuals who occasionally worked well, with the result that they perceived the self-evident meaningfulness of existence. The problem was—is—that they didn’t know how to perceive it at will.
The reality of time, novelty, and change; the persistence of particularity; the intrinsic, constitutive nature of relationships; the perspectival nature of experience—taken together, these several presuppositions that ground the Daoist worldview and provide Daoism with its interpretative context set the terms for optimizing our experience.

Thursday, October 16, 2014

Dao De Jing: A Philosophical Translation by Roger Ames and David Hall



"Making This Life Significant"

This book is one of the fundamental texts of civilization. It is distinctly Chinese, yet it now belongs to the world. Or at least it should belong to anyone interested in a unique and inviting perspective on the world. Of course, English language readers have a huge number of translations to choose from, but of the several that I’ve read, this is my favorite.
Ames is the China scholar, while the late David Hall comes out of the traditions of process philosophy and pragmatism. Together, they bring a sense of scholarly precision about the source and context of the original texts (and sources and completeness always becomes an issue with a text this old and revered) along with a perspective about how we can understand this work in the contemporary world. For instance, they identify the concept of the focus and field as a central metaphor in the work. Their commentaries on each chapter often refer to ideas familiar to current readers as consistent with process philosophy and pragmatism. (Daoism isn’t consistently with a static metaphysics, that’s for sure.) The commentary helps readers grasp the often allusive words and implicit references in the text that would otherwise leave readers baffled and confused. For contemporary readers from the West, the text communicates in terms of metaphor and allusion that are alien to our normal way of thinking. This is how they define their project: 

We will argue that the defining purpose of the Daodejing is bringing into focus and sustaining a productive disposition that allows for the fullest appreciation of those specific things and events that constitute one’s field of experience. The project, simply put, is to get the most out of what each of us is: a quantum of unique experience. It is making this life significant.

Ames, Roger; Hall, David (2010-05-12). Dao De Jing: A Philosophical Translation (Kindle Locations 285-288). Random House Publishing Group. Kindle Edition. 
There are no doubt many fine translations available for this classic, and each one no doubt sheds insight and re-creates the intention of the text, but this one is my reigning favorite. I feel like I’m viewing a new field with two trusted guides who help me gain the proper focus.