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Wenn ihr schon mal eines über chinesische Philosophie gehört habt, dann vielleicht das: Ein Mann träumt, dass er ein Schmetterling ist. Kann er nach dem Aufwachen sicher sein, dass er jetzt gerade nicht wirklich dieser Schmetterling ist, der nur träumt, ein Mann zu sein? Der Schmetterlings-Traum ist die bekannteste Episode aus dem Hauptwerk von Zhuangzi. Und das "Zhuangzi" ist nicht nur philosophisch, sondern auch literarisch ein absoluter Meilenstein der chinesischen Kulturgeschichte. In unserer vorletzten Folge zu antiker chinesischer Philosophie spricht Christian mit dem Sinologen und Philosophen Fabian Heubel über Zhuangzi, der neben Laozi als zweiter großer Daoist gilt, den Heubel aber eher als kritischen Konfuzianer bezeichnen würde. Fabian Heubel forscht als Research Fellow am Institute of Chinese Literature and Philosophy der Academia Sinica in Taipei und lehrt am Institut für Philosophie der Goethe-Universität in Frankfurt am Main.
This episode we look at time and direction and the influence of geomancy--theories of Yin and Yang and a little bit of how people viewed the world through that lens. For more, check out the blog page: https://sengokudaimyo.com/podcast/episode-127 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is episode 127: Time and Direction in Ancient Yamato Officers of the court stood in the pavilion. The soft trill of water could be heard trickling from one reservoir to the next. They watched closely, as the figure of a court official, one hand out, pointing at a measuring stick, slowly rose along with the water. Eventually, the figure's outstretched arm indicated a line with a single character next to it. On cue, one of the officials began to beat the large drum that was nearby. The rhythm was slow, but deliberate, and the sound was loud, echoing out to the mountains and back, showering the nearby palaces in a layer of sound. Across the palace, people briefly paused, took note of the number of strokes, and by that they knew the time of day. Without giving it much more thought, they then went about their business. This episode we find ourselves partway through the reign of Naka no Oe, aka Tenji Tennou—his formal reign started in 668, but he had been pretty much running things since the death of Takara Hime in 661 and, arguably, for much longer than that. 668, however, saw Naka no Oe ascend the throne in his new palace of Otsu no Miya, officially making him the sovereign. And although 645 is the year Naka no Oe and others had started the Taika Reforms, it's not wrong to say that that 668 and the start of Naka no Oe's official reign, brief as it would be, that he finally had the ability to bring it all together and set it into stone. We've talked about many of these reforms before on the podcast, but a lot of them were associated with the continued push to incorporate continental concepts into Yamato society, covering everything from court ranks to how to organize agricultural production. Of course, there was also Buddhism, which we've covered numerous times, but there were other concepts coming across as well, including ideas about history and writing, as well as ancient STEM—Science, Technology, Engineering, and Mathematics. This included architects, and new ways of constructing buildings. And it also meant ways of seeing the world, including things like directions and time. And this is what I want to focus on this episode, taking a break from the primary narrative to spend some time on what we might call Yamato concepts of science, especially how they thought about the structure of reality organization of time and the universe – their cosmology, as it were. After all, to better understand the reasoning and motives of people, it is helpful to try and understand how they saw the world, not just for translation—understanding what it means when an entry says something like the “Hour of the Horse” on an “Elder Wood” day—but also for understanding how things actually worked in their eyes. For instance, the idea of ”auspicious” and “inauspicious” times and directions is something that most listeners probably don't incorporate much into their daily lives, but the Chroniclers and the people of Yamato absolutely did, so understanding concepts like this can sometimes be the key to unlocking why historical people may have taken the actions that they did. In particular, we'll talk about things like yin and yang, five elements, ten stems and twelve earthly branches, and what all this meant for the Yamato ideas of organizing time and space. A large part of Yamato cosmology is tied to something called Onmyoudou, literally the Way of Yin and Yang, which in the organization of the Ritsuryo state fell under a particular ministry, known as the Onmyo-ryo. If you've heard of Onmyoudou before, you likely have heard about the “Onmyouji”, practitioners who studied the flow of yin and yang—and who could reportedly do miraculous things with that. A 10th century Onmyoji, the famous Abe no Seimei, is perhaps the most well-known, with numerous stories about his exploits, which were then turned into a fantastical series of stories by the award-winning author, Baku Yumemakura. Those were then turned into Manga, movies, and more. Abe no Seimei is like Japan's Merlin, or Gandalf, at least in the stories. Back to the organization we mentioned, the Onmyou-ryou was responsible for Yin-Yang theory, or Onmyou-dou, which included divination, as well as astronomy, or Tenmon-dou, and calendar making, or reki-dou. While some of this was based on straight up natural observances, a lot of it was explained through older concepts of Yin and Yang theory. Today, you might encounter a lot of this in the theories around Feng Shui, and this can also be referred to as “geomancy”, or earth divination. To give a broad overview of Onbmyoudou and its origins, it is part of a large corpus of concepts focused around a concept of energy known as qi or ki—which forms the basis for a lot of Chinese and Japanese cosmology, or their concept of how the world worked. Much of this is tied up in concepts that are modernly broadly called “Daoist” or associated with so-called Daoist practices. That term can be a bit misleading, as strictly speaking, Daoism refers to the teachings of the legendary philosopher Laozi, in his book, the Dao De Jing, as well as works attributed to later authors, like the Zhuangzi. There is some controversy as to when and to what extent this strict Daoism came to Japan. However, in the broader sense, the category of “Daoist “ practices includes an entire panoply of various folk practices, including concepts of Yin and Yang – and in the archipelago, many of these concepts were imported with the various books that people had acquired on the mainland, even if they weren't strictly tied to Daoist religious practice. For example, there were aspects that were borrowed by various Shinto shrines, and others formalized into ritual practices under the new government. And of course many of these became linked to various Buddhist teachings and practices, as well. But what did this actually look like in concept and practice for practitioners of Onmyoudo in Japan? Let's start with the idea of yin and yang. One of the earliest references comes from the Zhou Yi, the Zhou Book of Changes, the core of what we also know as the Yijing, the Book of Changes. Here we see the idea that the universe began with a single force that split into two, and those two forces make up all of creation in one way or another. Yin and Yang, or In and You—or even Onmyou—refer to these forces, which are characterized as shadow and light, moon and sun, female and male, cold and hot, etc. So these forces are opposites, but it should be noted that they are not necessarily good or evil. After all, too cold is just as bad as too hot. Likewise too much darkness is as blinding as too much light. As most people have seen, yin and yang are often depicted as a circle divided into two comma shapes, with a smaller circle in each. One side is white with a black circle and the other is black with a white circle. This is the “Tai Chi” diagram, but the diagram itself doesn't seem to have been depicted like this prior to the 11th century, at least that we are aware. But the concepts are much older. Now if you've heard of the Yijing, where it came from is something of a mystery. One theory is that it started as a written account of folk wisdom, and may have even given instructions for things like when to plant and when to harvest, based on changes in various heavenly phenomena. But overall it is organized into 64 chapters, each associated with a particular hexagram. Start with a line, that can either be a full line – representing yang – or a broken line representing yin. Stack three of these on top of one another and you get a trigram. If you chart out every single possible combination of yin and yang lines, you get 8 unique trigrams, sometimes referred to as the baqua. Stack two trigrams atop one another and you get a hexagram, a combination of 6 lines that can have 8 by 8 or 64 unique variants. It's theorized that the Yijing resulted from taking all of the collected sayings or aphorisms and bits of advice and cataloguing and dividing them into 64 chapters, each one associated with a given hexagram. Going further, each line of the hexagram is associated with particular line in Yijing, and various meanings are ascribed to it and its association. It's a complex and fascinating system and I don't have time to go into it fully, but I would note that this was used as a form of divination—yarrow stalks or other means of random lot drawing that gives you a binary outcome – zero or one, yin or yang – could be used to determine the six lines of any given hexagram. This, in turn, would reference a chapter in the Yijing which was then interpreted as a sign as to how to read a given situation that you might find yourself in. What's really important to understanding the worldview of the time is this idea, represented by the hexagrams in the Yijing, that you can encompass everything about the universe by making and cataloging different amounts and arrangements of yin and yang. It's a science, as it were – a systematic approach to understanding the differences in the world by breaking it into component parts. And if this seems preposterous, consider this: today we understand that all things are made up of tiny atoms. And these atoms are all made up of the same material—protons, neutrons, and electrons. And yet, how those atomic particles combine create atoms with wildly different qualities. And how those atoms then combine into molecules and so on and so forth describe how we explain everything around us. So is it really so far-fetched? I'm not saying that we should suddenly start to figure out the measurements of yin and yang in everything, but if we want to understand how the people of the time saw their world, it may be helpful to hold an open mindand understand the assumptions that they were working from and where they came from. As human beings, we naturally look for connections in the world around us, and this was no exception. People would observe facts, know how that it worked, and often then would back into the reason for it. This is a tale told across cultures, and we still see it, today. At the same time, we've developed structured approaches to test out our theories, empirically. So for the moment, let's leave the trigrams and hexagrams, and talk about another idea that also gained traction as people were trying to figure out how the world worked. This was the five elements theory also known as Wuxing, or Gogyou, in Japanese. The five elements in this case are Fire, Water, Wood, Metal, and Earth. Some may notice that these, along with the sun and the moon, are used in Japanese for the days of the week: Nichi (sun), getsu (moon), ka (fire), sui (water), moku (wood), kin (metal), do (earth). Buddhists, by the way, also had an elemental system with only four elements, Fire, Water, Air, and Earth, possibly connected with some Greek influence, and brought along with Buddhist practice. For now, however, let's focus on the five elements. The idea in wuxing is similar to that of yin and yang in that everything in creation is made up of these five elements in some degree and configuration. Furthermore, there are creation and destruction cycles. So fire creates ash, or earth. Earth gives birth to metal. Metal creates water—look at a cold piece of metal in a warm environment and see how the water droplets form on it, and imagine what that looks like without understanding humidity and how there could be water vapor in the air. And then water creates wood, or plants—any farmer could tell you that without water the plants die. And wood is where we get fire from. Of course, the reverse cycle is the opposite. Fire eats the wood. Wood drinks up the water. Water rusts metal. Metal tools plough the earth. And Earth can be used to douse fire. Finally, there is another cycle of weakening. ,. Because fire heats and weakens metal, metal chops down wood, the trees roots break up rocks, the earth soaks up water, and water likewise puts out or weakens fire. So the theory went, if these elements make up all matter, these relationships continue on a more complex scale in everything. So if something was thought to contain a lot of “fire” element, then it would be potentially helpful if you needed “Earth” but destructive or at least weakening to metal and wood. Properly accounting for these elements was important to achieve the results you were looking for, whatever that may be. These were the kinds of things that were incorporated into traditional medicine practices, but also applied to auguries or divination about things like where and how to build a building. Even today, Shrines will sell calendars that help people know the prominence of certain elements, and some folk remedies may look to balance elements, much as medieval European medicine was often designed to balance the four humors that ancient physicians believed were present in the human body. The chart of these five elements and their relationships is something you may have seen. It is a five pointed star, often inside of a circle. Of course this is also similar to a western pentagram, though typically drawn with the point of the star up, but it has nothing to do with Christian values or Satan, or anything similar. Rather, it is just a way to represent these five elements, and you'll see it frequently in reference to Onmyoudou. The elements were used to categorize many different areas into groupings of five. This includes grouping the various directions into five directions. Of course, you may be wondering about that, since most societies usually mark four cardinal directions, and in this case, they did the same, but added the fifth as “center”. And so you get things like the north is water. It is related to cool, or cold weather. It is represented with the color black. To the south, opposite of the north, is fire. It is hot, and the color is red. Of course, this probably doesn't take a huge leap to see the connections they drew: since these civilizations are in the northern hemisphere, the farther north you go, the colder it gets, and the farther south you travel, the warmer it gets, generally speaking, at least until you reach the equator. Meanwhile, the west was related to metal, and the color white, while the east was related to woods and forests, and the color…. Blue. Alright, that last one, in particular, probably doesn't make sense to a lot of us. After all, we likely associate blue with water, and wood, or trees, would be associated with brown or, possibly, green. Well, in this case, it goes beyond that. The north is water, but it is also associated with darkness—shorter days in the winter, and things like that Sothe association of north with black makes sense, but many also look at the ocean and don't necessarily see it as “blue”, or dark or even black, like Homer's famous “wine-dark sea”. Furthermore, although they have a word for it (midori), “green” was not a primary color in Japan, instead considered more of a shade of “aoi”, or blue. Even today they refer to a “green” traffic light as an “aoi shingo, not “midori” shingo. So if you asked someone in the Asuka period to describe the wooded hills and fields, they would have likely used “aoi”. And of course, we are missing the fifth element. In the center we have the element earth and the color yellow. A lot of these different concepts were brought together during the Han period, when they were trying to syncretize all of the various philosophies and attempts to describe the world and bring them all together into a single system. This meant that the Yijing, the wuxing theory, and others were mixed together with various other philosophies and theories of how the world work. Things like the Shanhaijing, the Classic of Mountain and Seas, along with stories about immortals, the Queen Mother of the West, and more were all rolled together, and basically assumed to be true. This included various real-world observations. Therefore, there were many attempts to try and reconcile these various theories together. One of the other concepts, which we've discussed before, was the system of ten heavenly stems and the twelve earthly branches. We've mentioned this before regarding the sexagenary style of counting the years, but we'll recap here. The ten heavenly stems and the twelve earthly branches are concepts that go back to at least the legendary Shang period, and even show up in various bronzes Andit wasn't until later that they would be associated with other ideas. The ten heavenly stems were each associated with one of the five elements, with each element being represented by a greater and lesser, or elder and younger, stem. And then each of the twelve earthly branches were associated with animals—what we often call the Chinese Zodiac. We talked about how this applied to the calendar, in that it was used to track years in 60 year cycles, but also it was used to track days of the year. The twelve earthly branches were also used for earthly directions. The first, the rat, was in the north, and the order continued clockwise to the east, the south, west and then back to the north. Now this means that the four cardinal directions—north, south, east, and west—all match up nicely with one of the twelve earthly branches, but as for northeast, southeast, southwest, and northwest? Those were all combinations of two branches. So, for instance, the northeast was a combination of the ox and the tiger, or ushi-tora. Speaking of eight directions, where have we also heard the number eight come up recently? That's right: the eight trigrams, or bagua. So each one of those trigrams, each representing a different concept, got associated with a direction as well. This makes it easier to see where practices of geomancy came from. You had a system with complex, overlapping associations between concepts and the physical world, and in the Tang dynasty, they used all of this to understand not only how things had happened, but also how the world would be in the future—in other words, they tried to use it to make predictions. Hence the “mancy”. In the Yamato state, all of this became an official part of the government under the Onmyoryou: a branch of the government whose job is to make observations and figure things out from there, for the good of the state and the people. They made observations of the heavens to figure out how the calendar should be aligned—which months should come at what time, and when there should be “leap months”, or intercalary months, to keep various astronomical phenomena in the correct seasons, which were also further divided up into 24 periods. They also kept track of the movement of bodies like the various planets, because those planets were also assigned values, and thought to affect the flow of energy within this framework. And so comets, storms, eclipses, and more were all important because of the theory that everything in the heavens impacted and were reflections of how things were happening on the earth. Similarly, these various discussions of white animals and other omens were likely captured and catalogued by these officials as well, attempting to figure out what they meant. All of this also influenced things like how palaces, buildings, and even capitals, would be built and laid out. For the palace, it was important the the sovereign be in the north, looking south. In fact, many maps would have south at the top because that is how a sovereign would be viewing it, were it stretched out before them. And one would need to consider various features, including mountains and streams, as all of those things carried various meanings, but it wasn't as simple as just finding the one thing that could affect a person. As they observed differences they would also have to catalogue what happened and try to determine what the cause could be, based on their understanding of the world. And in the archipelago this would also include an understanding of Buddhist and local kami-based wisdom and knowledge as well. One of the things in the Chronicles that inspired this episode was something I actually mentioned last time, a record from 666 talking about Chiyu, a Buddhist priest of the Yamato no Aya family, who presented a south-pointing chariot to the sovereign, Naka no Oe. this appears to be the same Chiyu from a similar record in 658, which also refers to him building a south pointing chariot. So did it take him eight years, or is he just now presenting it to the sovereign? And what, exactly, is a south-pointing chariot? Well, as the name implies, a south-pointing chariot is a two-wheeled chariot that always points south. More appropriately stated, it is a wheeled device with a figure on top, much like a weather vane, which always points south. This is usually described as the figure of a person or an official pointing in the appropriate direction. This was a mechanical, rather than a magnetic compass. As the chariot, or carriage, is wheeled around, the two wheels spin. The wheels themselves are independently connected to a series of gears. If the wheels spin at the same rate, then their movement cancels each other out. However, if one wheel turns more than the other, then it will cause the figure on the top to rotate. Of course, as the chariot turns to the right, the left wheel, traveling along the outer diameter, will travel farther than the right. This will cause the figure to turn counter-clockwise to the left, but from an outside observer's perspective, it will continue to point in the same direction, even as the chariot itself turns. Turning to the left would cause the opposite effect. Though it may have been used earlier, there appears to be reliable written evidence of a South Pointing chariot starting from the third century. The first one was based on much earlier stories of a similar device, but it is unclear if it was a chariot, some other device, or even just a legend that was told as historical fact. From the third century on the design appears to have been continuously improved upon. I should point out that all we have is descriptions—we don't have any actual south pointing chariots, let alone diagrams showing how the mechanisms worked. There is the possibility that it used a kind of differential gear to work automatically, but we don't have any actual evidence. There are other theories that it may have required some kind of manual switch, so that it would attach to one wheel or the other as needed. That would require that the chariot be moving in either a straight direction or turning in one particular direction, which seems rather unwieldy. I noted some of the problems with this, and even moreso in a place like Japan, where 70% of the terrain is mountains. Up and down hills, along paths that are likely anything but the smooth, paved surface we have for roads today—and even those have plenty of irregularities and potholes that could throw off any such device. And if you want to use it for any real distance, then you have to factor in other things, including the curvature of the earth. After all, with the earth being a sphere, any chariot traveling due west to east or east to west, other than at the equator, would have one wheel traveling farther than the other one. Granted, at the scale we are talking about, it probably is all but negligible, and the rough terrain and simple slippage of what were most likely wooden gears probably entered a lot more variability than the earth's curvature. One of the other issues is that the chariot only points “south” if you set it up to do so. And if you know that, well, why do you need a south-pointing chariot? Ultimately, it seems that this is more of a novelty item, good for impressing crowds and demonstrating some engineering principles, rather than an actual, useful invention. After all, it was forgotten about and recreated multiple times, often centuries apart. Had it been a truly useful invention, it probably would have been kept in constant use. Meanwhile, I suspect that there were a fair number of farmers and others who knew that you could more easily and reliably use the sun and stars, as long as the weather was clear. There is also some evidence of an understanding of magnetic compasses since at least the 2nd Century BCE. Early Han sources suggest that a spoon made of naturally magnetized ore could be placed on top of a polished bronze surface, and it would align itself north to south. We don't have any actual surviving examples, however—there are later versions that you can find, where the plate is divided up into various directions, and then a magnetized “spoon” is placed on top, but nothing has actually come from Han tombs. Furthermore, this seems to mostly be for geomantic purposes. A more practical compass, with a magnetized needle, seems to have been developed by the 11th century, which could then be used for actual navigation. By the way, the “spoon” as a compass pointer may be in reference to the “Big Dipper” constellation, which was envisioned as a spoon, or ladle, in shape. The seven stars were often used in geomancy, likely because of their importance, at least in the northern hemisphere, of pointing to the north. So there's some thought that the “needles” of these early compasses weren't litterally spoon shaped, but symbolically representive of the Big Dipper or the Northern Ladle. Quick astronomy lesson, here. If you are in the northern hemisphere, particularly from the 35th parallel to the north pole, you can see the seven stars that make up the constellation or asterism we know as the Big Dipper. In English we sometimes also refer to this as Ursa Major, though technically the familiar seven stars are just a part of that larger constellation. In Japan, the same constellation is often referred to as Hokuto Shichisei, the Seven Stars of the Northern Ladle. It can be seen further south, but parts of it may dip below the horizon during the autumn season. It is important for several reasons. One is that it is made up of particularly bright stars, which you can generally see even when other stars may not be visible. Second, its distinctive shape lends itself to being easy to find in the sky. And finally, if you draw a line between two of the stars at the end of the “cup” of the ladle, you can follow that line to find Polaris or hokkyokusei, the north star, which means you know which direction is north- and once you know that, you can use it to figure out any other direction. And Polaris is less than a degree off of true north, making it even more accurate than most magnets, as the magnetic pole can be quite different, depending on its current position, and magnetic north changes over time as the magnetic field around the earth fluctuates. That said, this was not necessarily the case in ancient times. Four thousand years ago, the star closest to true north would have been the star Thuban, in the constellation Draco, a star that most of us probably haven't heard of. Polaris, in the constellation Ursa Minor (the Little Bear, also known as the Little Dipper) apparently took over as the north star around 500 CE. However, even before then, the mouth of the dipper could still be used to indicate north. In fact, if you draw a line between two of the stars in the back of the constellation, then you also end up finding Thuban. So even if the north star itself wasn't accurate, finding the dipper would still help you orient yourself, especially if you can find true north during the day and then compare that with the constellation at night. Which helps to understand why astronomy, or Tenmondou, was so important in the Onmyouryou. Though it wasn't just a study of stars, but of the way of the heavens in general. And the changes in the heavens, brings us to another important concept—the flow of energy across the seasons. From the bright days of summer, filled with sunshine and yang energy, to the dark yin energy of winter's long, cold nights. It wasn't enough to just know what happened, and where, but when was also important. Obviously you need to know when to sow seeds, flood the fields, and harvest the rice. Beyond that, though, you have other concepts, such as how the the day and hour of an event could be symbolically important. And of course, all of these had their own associations with various concepts of the flow of yin and yang energy. Now knowing the year, the month, and even the day is largely just a matter of counting. But let's talk about something a little more tricky: How do you know the hour? This brings us to the vignette at the top of the episode, about the clepsydra, or water clock, that Naka no Oe is said to have built. Now we talked about some of the fountains and similar things that have been discovered in the Asuka region back in episode 118. One thing that they believe they also found evidence of is something called a water clock, which is, as its name suggests, a clock powered by water. It is typically depicted as a series of three or more boxes or reservoirs that each hold an amount of water. Water is placed in the top reservoir, and then a hole towards the bottom is unplugged and it is allowed to drain into the box beneath. The hole is of a particular size, and thus the water flows at a constant rate, filling up the container below, which has a similar hole, etc. all the way to a reservoir at the very bottom. The multiple boxes mean that the water level in the intermediate boxes stays relatively constant, resulting in relatively consistent pressure and flow rate. The last reservoir has a measuring stick on a float, so that as the last box is filled with water, the measuring stick raises up. Since it is rising at a constant rate, one can use that to tell how much time has passed, regardless of anything else. Thus you can keep time even at night. There is a record of Naka no Oe making one in the fifth month of 660, and he would have another one built in 671, which we will discuss later. It is interesting that both of these inventions appear twice in the narrative—once during the reign of Naka no Oe, aka Tenchi Tenno, and once during the previous reign, that of Takara Hime, aka Saimei Tenno. In this case it is said that 671 is the first time that the water clock, or roukoku, was actually used. From what I can tell, there is nothing that definitively indicates that the Mizuochi site in Asuka was definitely the site of Naka no Oe's water clock. There isn't much in the Chronicles telling us what it was like or where, exactly, it was built, and there wasn't anything found at the site naming it as the location of the roukoku. However, the site is in a prominent enough place, with channels for water and a pavilion of some sort. They definitely found evidence of pipes, remnants of lacquered wood, and reservoirs for water, among other things, that suggest something to do with moving water happened in this area. So it seems a very strong choice, as it all fits with theoretical archeological reconstructions. A water clock like this is excellent for keeping accurate time at all hours of the day. However, it does have a slight problem in that anyone without a clock is still going to have to use the sun and similar heavenly cues to know what time it is. So how do you let them know? Well, it turns out that the continent had an answer for that as well, and instituted various systems of drums and bells to let people know the hour. In fact, some of these practices continued, in one form or another, right up to the modern day—with or without a water clock. After all, the key was to give the community some sense of the passing of time, but I doubt anyone was using it to time things more precisely than a general idea of an hour—though they did have the concept of their own minutes and seconds. Which brings us to just how they saw time back then. The system of time that the Chronicles seems to use also came over from the continent, where there appear to have been several different methods for telling time prior to accurate clocks. And while there was an idea of dividing the entire day into twelve segments, the time as it was announced was not always consistent with those twelve segments, or hours. Rather, time was based around the key parts of the day. So, for instance there was sunrise, noon, sunset, and midnight. And while noon and midnight remain exactly twelve hours apart, sunrise and sunset change with the seasons. So if you call out sunrise, and then divide the time between sunrise and noon into equal segments of time, the size of those time segments change with the seasons. On top of that, because of the tilt of the earth and our slightly irregular orbit around the sun, the sun appears to “move” across the sky faster or slower throughout the year, with a difference of about 30 minutes total between the extremes. This isn't going to affect most people's daily lives, but would have been noticeable to those taking accurate measurements. In ancient Han, this appears to have been common in cities and towns, with a watch that would call out as they progressed on their rounds at set points in the day and night, relying largely on heavenly cues—which I suspect did not lead to the most accurate timekeeping, but it was sufficient for what most people needed. The telling of time in this manner was partly to help with keeping track of the time of day, but was just as much an announcement that the watch was on duty and a warning to would-be criminals. Now a water clock was an excellent device for keeping track of a standard, absolute time, such as it were, but it required constant maintenance. If you already have a watch calling out the time, perhaps they can also keep the water clock properly set, but you did have to have someone constantly filling it up and draining it at known points of the day. Plus there was the problem that you only knew the time if you could check it, and this wasn't like a clock tower or something similar. And so in 671 it appears that Nak no Oe instituted the continental idea of drums and bells to announce the time to the people—or at least to those at the court. We don't have a record of exactly how they were, used, but we can infer from other sources on the continent, and what we do know that some tradition of announcing the time with drums and bells continued to be employed in Japan until the Meiji era, though perhaps not without interruption: Temples and the like had bell or drum towers, and as the day progressed they would beat out the time. It was not, however, telling time as we might think of it, with one stroke at the first hour, two on the second, etc.. In fact, in many ways they counted backwards, and they only counted 12 hours, not our modern 24. By the Edo period it seems that it was common practice to toll the bells nine times at noon and at midnight. From there, they would count down, with 8 bells at roughly 2 o'clock, 7 bells at 4 o'clock, and 6 bells at 6 o'clock. That would be another issue. From 6 o'clock, the number of bells that would be tolled continued to decrease, so that at 8 o'clock it would be 5 bells, then 4 bells at 10 o'clock. It would then jump back up to 9 and start over again. Why these numbers were used for the different hours we are not entirely sure, and I have no idea if these numbers were the same ones used back in the 7th century—though it does seem to match similar continental traditions. Even the hours themselves were known by the twelve signs that came to be associated with the zodiac: the hour of the rat, the hour of the ox, the hour of the tiger, etc. Midnight fell in the middle of the hour of the rat, and noon fell in the middle of the hour of the horse, with each hour being almost exactly 2 hours by modern reckoning. There were other systems in use as well. One divided the entire day up by 100 and then each of those divisions by another 10. The key was whether or not it was an absolute or relative measurement. Something like the roukoku would indicate an absolute measurement. After all, the fall of water from one reservoir to another was not affected by the change in seasons—at least as long as the water didn't freeze. The flow was constant, as was the measurement of time. For those using other forms of reckoning, such as celestial phenomena or even a sundial, things might be a bit less accurate. This was especially true when using concepts like “sunrise” and “sunset”. Still, through observing the changes over the year, people eventually figured out charts and rules to help reconcile absolute forms of measurement with solar time. There were other methods for telling time, as well. Perhaps one of the more pleasant was the use of incense sticks. By the time of the Tang dynasty, incense in stick form was relatively common, and it had been noticed that sticks of incense could burn at a fixed rate. This meant that you could use incense sticks like candles were used in Europe, counting down how far they had burned to tell what time it was. If you were really fancy, you could make a single stick out of different types of incense, so that as it hit a new hour, the scent would change, alerting you to the time through your olfactory senses. Speaking of time, we are coming to the end of ours for this episode. We do have some more information on this on our website, Sengokudaimyo.com, and we'll have links to those sections of the website accompanying our blog. Next episode we will focus more on the reign of Naka no Oe, aka Tenji Tennou, from his seat at Otsu no Miya. Until then, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for their work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.
Kåre Moberg var forskare, men när han drabbades av obotlig cancer var det i skönlitteraturen han sökte svar. Bland det sista han gjorde innan han dog i april 2025 var att skriva klart denna essä. Skådespelaren Erik Borgeke har läst in den. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Zhuangzi, en av daoismens största tänkare, hade en dröm. Han drömde att han var en fjäril. När han vaknade funderade han över om det var han, som människa, som drömt att han var en fjäril, eller om det nu är fjärilen som drömmer om att han är en människa. Jag får kalla kårar av den tanken. Den har något feberaktigt och jagat över sig. Med skräckblandad förtjusning tänker jag: Kan man gå mer vilse än så här?Jag tror att denna rädsla för att vara vilse kommer sig av att jag har en mycket begränsad rumslig föreställningsförmåga. Om någon försöker beskriva till exempel ett torg eller en lägenhet, eller ge mig en vägbeskrivning, så villar jag bort mig redan efter den andra meningen. Detta har gett mig ett mycket dåligt lokalsinne. Om jag lämnar en plats och gör två eller tre svängar, så blir jag osäker på om jag hittar tillbaka.Sedan jag fick veta att jag lider av obotlig cancer, och att jag är tvingad att leva med en mycket begränsad tidshorisont, har min frustration över att inte hitta och ständigt villa bort mig, ökat. Om jag tidigare kunde se vilsegåendet som en möjlighet till nya erfarenheter, och i bästa fall, en möjlighet att vidga mina horisonter, är det nu mer förknippat med existentiell oro.Författaren Rebecca Solnit menar att det är först när vi tillåter oss att vara vilse som vi också gör det möjligt för oss att leva på riktigt. För dagens kontrollmänniskor, som stramt vakar över vilken riktning och kurs som deras liv ska hålla, är det ofta svårt att verkligen tappa bort sig. Detta begränsar deras horisonter och deras möjligheter att leva på riktigt. Ordet ” lost” har på engelska två betydelser: ”vilse” och ”förlorad”. I boken ”Gå vilse: En fälthandbok” skriver Solnit att även om båda innebär kontrollförlust, har de ett motsatt förhållande till omvärlden. När du förlorar något - en sak, ett minne, en vän - så försvinner det ut från vårt synfält eller vår uppfattning, och världen blir mindre. När vi istället går vilse så låter vi det obekanta träda fram och världen blir större än vår kunskap om den.Till skillnad från ordet ”lost”, som har en tveeggad betydelse, så finns det i det engelska språket två ord för det som vi på svenska har gett samlingsnamnet ”labyrint”. ”Labyrinth” och ”maze”. I sin förstnämnda betydelse så handlar det om en konstruktion som följer en förutbestämd stig. Den sistnämnda kan mer beskrivas som en irrgång med flera vägval och förgreningar.Redan under antiken fascinerade labyrinter människan, och de förekom ofta i myter och i religiösa sammanhang. Under medeltiden blev inomhus-labyrinter vanliga inslag som golvdekorationer i katedraler. De fungerade som symboliska pilgrimsfärder för de som, på grund av de rådande omständigheterna, inte kunde bege sig till Jerusalem.Trädgårdslabyrinter, med sina vilseledande irrvägar, förgreningar och återvändsgränder, blev populära som arkitektoniska inslag i slottsträdgårdar under renässansens och barockens Europa. Syftet var att på ett lekfullt och estetiskt tilltalande sätt ge sina gäster möjligheten att bege sig ut på upptäcktsfärd och äventyr, och att erbjuda dem en utmanande, om än något förvirrande och många gånger frustrerande, upplevelse.Solnit ser denna utveckling som ett exempel på hur människans relation till vandring har förändrats över tid; från religiös bot och kontemplation till rekreation och äventyr. Labyrinten, med sin obrutna och utstakade stig, är en inre, meditativ och reflekterande resa. Den mer utmanande och frustrerande irrgången, som kräver koncentration och aktivt beslutsfattande, symboliserar mer livets komplexitet och existentiell osäkerhet. En som gärna placerar sina läsare i denna komplexa osäkerhet är den argentinske författaren Jorge Luis Borges. I labyrint-liknande berättelser, vars invecklade omfång stäcker sig bortom mänsklig fattningsförmåga, förmedlar han en känsla av tomhet, meningslöshet, och – vilsenhet. Det kan var allt från bibliotek där varje tänkbar bok, varje möjlig kombination av bokstäver, ord och meningar existerar, till trädgårdar med en uppsjö av vägval och förgreningar, men där likväl alla valda stigar och verkligheter ändå förekommer samtidigt och parallellt. Som vilsen tonåring imponerades jag dock mest av Borges korta berättelse ”Asterions hus”. Där beskriver minotauren på Kreta sin labyrint och sitt förhållande till den. Trots att han vet att den har öppningar till omvärlden, anser han likväl att den är lika stor som världen – eller snarare, att den är världen.Borges gav mig en oerhört stark klaustrofobisk och trängd känsla, genom att beskriva något som var byggt för att stänga in, samtidigt som jag också drabbades av det motsatta, det vill säga, en apeirofobisk känsla av det oändliga. Labyrinten, som egentligen var en väl avgränsad konstruktion, kändes likväl gränslös när jag reflekterade över de nästintill oändliga kombinationer av stigar som kunde tas.Idag är det inte de oändliga vägvalen, möjligheterna till äventyr och att gå vilse som lockar mig. Trots att min ålder placerar mig mitt i livet, då man borde vara öppen för, och längta efter något nytt, så är min tidshorisont allt för begränsad för detta. Så varför går jag och tänker på labyrinter och irrgångar? Resor och äventyr i de grekiska myterna påminner ofta till sin struktur antingen om det ena eller det andra. Det gör allvarliga sjukdomar också.Inte sällan beskrivs sjukdomsförlopp som resor där den drabbade är en ofrivillig resenär. Man hoppas på att sjukdomsförloppet skall påminna om Jasons jakt efter guldskinnet, och ha en utstakad väg, att Greklands främsta hjältar följer och hjälper en, och där självaste skeppet som man reser med, assisterar en med hjälpsamma spådomar och förutsägelser. Många allvarliga sjukdomsförlopp påminner dock mer om Odysseus irrfärder där en förargad gud kastar ut, inte bara patienten, utan också dennes ofrivilliga medresenärer, på en färd mellan hopp och förtvivlan, med ständiga kursändringar och nya val, medan tidshorisonten krymper allt hastigare, samtidigt som den önskade destinationen – tillfrisknandet - känns alltmer avlägsen. Denna maze är en irrgång med oändliga förgreningar och återvändsgränder.Med mitt dåliga lokalsinne, och min förmåga att ständigt villa bort mig, önskar jag naturligtvis ett sjukdomsförlopp mer likt labyrintens odelade och förutbestämda stig. De stenar som ligger utlagda för att visa vägen plockar jag dumt nog på mig, vilket tynger ned med och gör min färd alltmer mödosam.I de stunder som jag känner mig som mest vilsen tänker jag på ett ord som min dotter lärde mig: ”nångångstans”. Det var naturligtvis en felsägning, men jag älskar ordet som hon skapade. Det fokuserar både på tid och rum. Var man än är, vilse på irrfärder eller tryggt vandrande längs en utstakad stig, så är man någonstans, på en bestämd plats, någon gång, på en bestämd tidpunkt. Oavsett om medresenärerna är frivilliga eller ofrivilliga, och om du har fickorna fulla med sten eller med hopp, så är du, hur vilse eller förlorad du än är, ”nångångstans”.Kåre Mobergutbildningsforskare och statistikerInläsare: Erik BorgekeEssän producerades av Karin Arbsjö och Olof Åkerlund
Zhuang Zhou, also known as Zhuangzi, was an influential 4th-century BCE Chinese philosopher during the Warring States period. As a foundational figure of Taoism, he authored the Zhuangzi, a text known for its profound philosophical insights, parables, and critiques of societal norms, emphasizing personal freedom and harmony with the Tao. His ideas remain central to Chinese philosophy and continue to inspire discussions on ethics, metaphysics, and human nature.
Are we living in reality—or something else entirely? The boys dive into the Simulation Hypothesis, exploring the provocative idea that our world might be an advanced computer simulation. This theory, first formally introduced by philosopher Nick Bostrom in 2003, challenges everything we think we know. Join Sean, Jorge, and Eric as they trace the roots of this idea, starting with ancient philosophies. They uncover fascinating parallels: Plato's cave allegory, where shadows on a wall symbolize a distorted perception of reality; Zhuangzi's butterfly dream, blurring the line between dream and existence; and Hindu philosophy's concept of Maya, the illusion that masks the true nature of the universe. From ancient Greece to the Aztecs' dreamlike view of life, the boys connect the dots to our modern understanding of simulated realities. Fast forward to the rise of computers and AI in the 20th century. The industrial revolution sparked the imagination, and video games like The Sims raised philosophical questions. By the time The Matrix hit theaters in 1999, the Simulation Hypothesis had entered pop culture. The boys discuss how Nick Bostrom's trilemma builds on these ideas, suggesting we're likely part of a simulation rather than the original “base reality.” But how would we know? They explore “clues” in physics, like the observer effect in quantum mechanics or the mathematical precision of the universe. Could moments like déjà vu or the Mandela Effect be glitches in the simulation? Of course, there's always room for conspiracy. The boys speculate about hidden controllers—are we part of an experiment, a punishment, or even entertainment for advanced beings? From ethical questions about free will to wild theories about escape routes and secret cabals, this episode is packed with mind-bending ideas. Buckle up as the boys question reality itself in this journey through philosophy, science, and the mysterious limits of human perception. Listen now to see if you're ready to take the red pill. Patreon -- https://www.patreon.com/theconspiracypodcast Our Website - www.theconspiracypodcast.com Our Email - info@theconspiracypodcast.com
Most achievers who want more from life—whether in their relationships, career, or fulfillment—turn to best-selling self-help books. But most of the “wisdom” in these bestsellers doesn't stand the test of time—at least not when compared to ancient texts that have helped people for thousands of years. One such ancient book that offers a treasure trove of wisdom is called the Zhuangzi, an early Daoist text. And while it's more than 2,000 years old… the wisdom contained inside this text is timeless. In fact, it's even more useful in modern life than it was in ancient times. In this episode, we're diving into wisdom that could completely reshape your life coming from a source that most achievers have never even heard of. It's ancient, it's profound, and it might just unlock what you've been searching for in love, career, and your inner life. Listen now. Show Highlights Include: Why this under-the-radar, ancient text can solve your modern day relationships problems better than any best-selling self-help book (0:31) What if you didn't have to struggle, stress, or endlessly prove yourself? Here's a liberating mindset that can get rid of these pressures (3:58) The “Wu Wei” secret for becoming more authentic and aligned in your relationship instead of always at tension's mercy (8:42) How to become more successful than you ever imagined by letting go of your expectations and the constant grind for success (13:01) Do you feel trapped in your own identity? Here's why a butterfly can set you free from this perspective and give you a healthier one (16:55) How to permanently eliminate your neediness (both in your relationships and career) (24:45) This ancient Chinese technique helps you “fast” your mind (and free yourself from worries, pressures, and emotions that aren't serving you) (27:23) The Bruce Lee method for becoming wildly successful in your personal and professional life by acting like a toddler (30:14) For more about David Tian, go here: https://www.davidtianphd.com/about/ Emotional Mastery is David Tian's step-by-step system to transform, regulate, and control your emotions... so that you can master yourself, your interactions with others, and your relationships... and live a life worth living. Learn more here: https://www.davidtianphd.com/emotionalmastery
What is reality? What is the nature of consciousness? How do we know that what we are experiencing is base reality and not a simulation? These may seem like the kind of questions that you'd associate with modern concepts like The Matrix and simulation theory, but the fact is that every ancient philosophical tradition has wrestled with these problems in some form or another. And with the advent of rich, complex VR worlds and the nascent metaverse, even more philosophers are turning toward these deep questions of consciousness and the human experience. One of the most interesting thinkers in this space is David Chalmers, Professor of Philosophy and Neural Science at New York University, and co-director of the Center for Mind, Brain, and Consciousness. In his latest book, Reality+: virtual worlds and the problems of philosophy, David investigates not only the nature of reality, but how we should conceptualize virtual reality, the idea that we can actually live a meaningful life in VR, how we know there's an external world, and much more. We explore these topics and more in today's wide-ranging conversation, covering everything from the hard problem of consciousness to the probability that we're actually living in a computer simulation. You don't have to be a student of philosophy to enjoy today's conversation - especially if you're as excited as I am about the possibilities being unlocked by virtual reality and the metaverse. [Original air date: March 8, 2022]. And if you want to dive deeper into David's work, you can order his new book, Reality+, by clicking here: https://amzn.to/3vMSS0v SHOW NOTES: 00:00 | Introduction 01:41 | The Hard Problem of Consciousness 10:42 | Consciousness as a Fundamental Law of Nature 17:38 | The Foundations of Simulation Theory 27:33 | Is Reality Made of Information? 39:03 | How to Live a Meaningful Virtual Life 45:10 | The Philosopher's Zombie 51:59 | Orderable States of Consciousness 58:23 | Zhuangzi and the Butterfly 1:05:20 | The Experience Machine 1:14:40 | GPT3 and Deepfakes 1:19:08 | The Future of “Technophilosophy” CHECK OUT OUR SPONSORS ButcherBox: Get your choice of a free protein in every box for a year, plus that $20 off your first order with code IMPACT at https://butcherbox.com/impact. Tonal: Go to https://tonal.com and get $200 off with promo code IMPACT. Huel: Try Huel with 15% OFF today using code IMPACT at https://huel.com/impact. Miro: Bring your teams to Miro's revolutionary Innovation Workspace and be faster from idea to outcome at https://miro.com. Design.com: Ready to transform your brand? Head to https://design.com/impacttheory and get up to 88% off. FOLLOW TOM: Instagram: https://www.instagram.com/tombilyeu/ Tik Tok: https://www.tiktok.com/@tombilyeu?lang=en Twitter: https://twitter.com/tombilyeu YouTube: https://www.youtube.com/@TomBilyeu What's up, everybody? It's Tom Bilyeu here. If you're serious about leveling up your life, I urge you to check out my new podcast, Tom Bilyeu's Mindset Playbook —a goldmine of my most impactful episodes on mindset, business, and health. Trust me, your future self will thank you. LISTEN AD FREE + BONUS EPISODES on APPLE PODCASTS: apple.co/impacttheory Learn more about your ad choices. Visit megaphone.fm/adchoices
A chapter in the Daoist text Zhuangzi that launches a sustained attack on Confucianism, through the mouth of a notorious criminal.Support the show
Daniel Chapelle is a Psychologist and Author who believes that the Western Therapeutic Psychology model has a lot to learn from Eastern Philosophical traditions. Daniel speaks with Paul Krauss MA LPC about his new book: A Minimalist Ethic for Everyday Life. Daniel speaks about how Buddhist philosophy, Confucius, and other philosophies can influence our overall belief system and improve our lives. Daniel is an advocate for learning to shift our identification from away from individual selves through meditation and other practices. Daniel Chapelle is the author of Meditative Self-Care; A Minimalist Ethic for Everyday Life; The Necessity of Unhappiness, A Paradox; Karma for Westerners; Nietzsche and the Buddha, Different Lives, Same Ideas; Nietzsche and Psychoanalysis; and The Soul In Everyday Life. Originally a native of Belgium, he has lived in the United States for over forty years. He has a dual background in theoretical or philosophical and clinical psychology, with a doctorate from the Institute of Philosophic Studies at the University of Dallas. His views and practice combine Western psychology and philosophy, Buddhism and Buddhist meditation, and practical ancient Chinese philosophy (especially Confucius, Lao-Tzu, and Zhuangzi). For more than thirty years he worked as a clinical and consulting psychologist. Get involved with the National Violence Prevention Hotline: 501(c)(3) Donate Share with your network Write your congressperson Sign our Petition Preview an Online Video Course for the Parents of Young Adults (Parenting Issues) Unique and low cost learning opportunities through Shion Consulting Paul Krauss MA LPC is the Clinical Director of Health for Life Counseling Grand Rapids, home of The Trauma-Informed Counseling Center of Grand Rapids. Paul is also a Private Practice Psychotherapist, an Approved EMDRIA Consultant , host of the Intentional Clinician podcast, Behavioral Health Consultant, Clinical Trainer, Counseling Supervisor, and Meditation Teacher. Paul is now offering consulting for a few individuals and organizations. Paul is the creator of the National Violence Prevention Hotline as well as the Intentional Clinician Training Program for Counselors. Paul has been quoted in the Washington Post, NBC News, Wired Magazine, and Counseling Today. Questions? Call the office at 616-200-4433. If you are looking for EMDRIA consulting groups, Paul Krauss MA LPC is now hosting a weekly online group. For details, click here. For general behavioral and mental health consulting for you or your organization. Follow Health for Life Counseling- Grand Rapids: Instagram | Facebook | Youtube Original Music: ”Alright" from the forthcoming album Mystic by PAWL (Spotify) "Continuum 3" from Endlessness by Nala Sinephro (Spotify) "Continuum 4" from Endlessness by Nala Sinephro (Spotify)
This program aims to recover Plato's idea of craft or art, Greek technê, in the expansive sense which includes not only the handicrafts but skilled practices from housebuilding to navigation. Rachel Barney, professor of philosophy at the University of Toronto, examines Plato and other Greek thinkers who were fascinated by the craft model: the idea that both the moral virtue of the good person and the political widom of the expert ruler are — or could be made into — skilled practices as reliable as shoemaking or carpentry. Similar ideas appear in classical Chinese philosophy, developed in very different ways by Daoist and Confucian thinkers. In our time, craft is in a bad way: marginalized in theory and everywhere endangered in practice. Ancient thinkers can help us to see what remains valuable and urgent about craft today, and what a reinvigorated understanding of it might contribute to our ethical and political thought. Crafts to be considered include carpentry, medicine, drawing, film editing, the ‘multicraft' of the restaurant, tennis, and traditional Polynesian navigation. Philosophical points of reference, in addition to Plato, Aristotle, Zhuangzi, and Xunzi, include Murdoch, MacIntyre, Korsgaard, and the Hart-Fuller debate, as well as literary reflections from Kazuo Ishiguro and Cormac McCarthy. Barney is joined by Adam Gopnik, Rachana Kamtekar, Christine Korsgaard, and Alexander Nehamas to discuss the topic of craft. Series: "Tanner Lectures on Human Values" [Humanities] [Business] [Show ID: 39865]
This program aims to recover Plato's idea of craft or art, Greek technê, in the expansive sense which includes not only the handicrafts but skilled practices from housebuilding to navigation. Rachel Barney, professor of philosophy at the University of Toronto, examines Plato and other Greek thinkers who were fascinated by the craft model: the idea that both the moral virtue of the good person and the political widom of the expert ruler are — or could be made into — skilled practices as reliable as shoemaking or carpentry. Similar ideas appear in classical Chinese philosophy, developed in very different ways by Daoist and Confucian thinkers. In our time, craft is in a bad way: marginalized in theory and everywhere endangered in practice. Ancient thinkers can help us to see what remains valuable and urgent about craft today, and what a reinvigorated understanding of it might contribute to our ethical and political thought. Crafts to be considered include carpentry, medicine, drawing, film editing, the ‘multicraft' of the restaurant, tennis, and traditional Polynesian navigation. Philosophical points of reference, in addition to Plato, Aristotle, Zhuangzi, and Xunzi, include Murdoch, MacIntyre, Korsgaard, and the Hart-Fuller debate, as well as literary reflections from Kazuo Ishiguro and Cormac McCarthy. Barney is joined by Adam Gopnik, Rachana Kamtekar, Christine Korsgaard, and Alexander Nehamas to discuss the topic of craft. Series: "Tanner Lectures on Human Values" [Humanities] [Business] [Show ID: 39865]
This program aims to recover Plato's idea of craft or art, Greek technê, in the expansive sense which includes not only the handicrafts but skilled practices from housebuilding to navigation. Rachel Barney, professor of philosophy at the University of Toronto, examines Plato and other Greek thinkers who were fascinated by the craft model: the idea that both the moral virtue of the good person and the political widom of the expert ruler are — or could be made into — skilled practices as reliable as shoemaking or carpentry. Similar ideas appear in classical Chinese philosophy, developed in very different ways by Daoist and Confucian thinkers. In our time, craft is in a bad way: marginalized in theory and everywhere endangered in practice. Ancient thinkers can help us to see what remains valuable and urgent about craft today, and what a reinvigorated understanding of it might contribute to our ethical and political thought. Crafts to be considered include carpentry, medicine, drawing, film editing, the ‘multicraft' of the restaurant, tennis, and traditional Polynesian navigation. Philosophical points of reference, in addition to Plato, Aristotle, Zhuangzi, and Xunzi, include Murdoch, MacIntyre, Korsgaard, and the Hart-Fuller debate, as well as literary reflections from Kazuo Ishiguro and Cormac McCarthy. Barney is joined by Adam Gopnik, Rachana Kamtekar, Christine Korsgaard, and Alexander Nehamas to discuss the topic of craft. Series: "Tanner Lectures on Human Values" [Humanities] [Business] [Show ID: 39865]
Cooked, slayed, delivered, ate. In episode 108 of Overthink, Ellie and David break down what it means to succeed, and why this sneaky word pervades our society today - in everything from the ambitions of classic American stage figures, to the refined effortlessness in Zhuangzi's tales, to the corporate world of buzzwords. Your hosts discuss party planning, tenure tracks, inspirational quotes, haters, why science seems so successful, and the pitfalls of thinking we've got it all figured out. Plus, in the Patreon bonus, they reflect on the interpersonal tensions of sharing successes, and making the best of our mishaps.Check out the episode's extended cut here!Works DiscussedSimone de Beauvoir, The Ethics of AmbiguityHenri Bergson, Matter and MemoryWilliam Desmond, “Philosophy and Failure”Ralph Waldo Emerson, What is Success?Arthur Miller, Death of a SalesmanHilary Putnam, Mathematics, Matter and MethodThomas Kuhn, The Structure of Scientific RevolutionsArthur Schopenhauer, The World as Will and RepresentationTim Wu, “In Praise of Mediocrity”Zhuangzi, “The Secret of Caring for Life”Patreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail | dearoverthink@gmail.comYouTube | Overthink podcastSupport the Show.
Useful Links THE most useful link on Zhuangzi and Daoism - https://plato.stanford.edu/entries/zhuangzi/ ReligionForBreakfast's playlists on Daoism and Confucianism (incredible youtube channel!) https://youtube.com/playlist?list=PLHsXddZFR9AMEFx_uyGN-ZMMeD37WAJvh&si=4n0qJIJNaGSDNKef https://www.youtube.com/playlist?list=PLHsXddZFR9AOQEB_3PSezCxTa-ribe5VY Chinaknowledge on Tian - http://www.chinaknowledge.de/History/Myth/personsheaven.html Wiki page for Tian - https://en.wikipedia.org/wiki/Tian#Chinese_interpretations Reddit links on Enir-Ilim Babylon Etymology - https://www.reddit.com/r/EldenRingLoreTalk/comments/1drcf4x/the_meaning_of_enirilim_sumeroakkadian_etymology/ https://www.reddit.com/r/EldenRingLoreTalk/comments/1dquafv/enirilim_connections_to_babylon_aka_babilim/?rdt=53742 Zullie divine beast video - https://youtu.be/yxy20EpQGB4?si=jvhtVhATbLL4kx0F Quelaag - https://www.youtube.com/@quelaag --- Support this podcast: https://podcasters.spotify.com/pod/show/eldenkings/support
Send us a Text Message.Zhuang Zhou - Taoism - A Christian Response (Apologetic)Originally recorded 4th June 2024Episode Notes;This is my thoughts and reflection prior to spending an evening debating/discussing the the thoughts of Zhuang Zhou and Taoism.Episode Notes: Zhuang Zhou: A Philosopher and His Enduring InfluenceIntroduction:Zhuang Zhou, also known as Zhuangzi, lived during the Warring States period in China (4th century BCE). He was an influential philosopher and writer whose teachings shaped Taoism and Chinese philosophy. This episode explores Zhuang Zhou's life, philosophical ideas, and his impact on contemporary thought, including Christianity.Background - The History of Taoism:Ancient Origins:Development of Religious Taoism:Zhuang Zhou: A Philosopher and His Enduring Influence:Impact on Chinese Philosophy:Contemporary Relevance:A Christian Response:While Taoism offers insights into harmony and balance, a Christian theological critique reveals limitations and conflicts. The impersonal nature of the Dao and the absence of a comprehensive moral framework conflict with Christian beliefs. Christianity emphasizes a personal God, a moral framework rooted in divine revelation, salvation through grace, and active engagement in the world.Taoism does not have a concept of a personal God or a saviour figure like Christianity does and no absolute moral framework. In Matthew 22:37-39: "Jesus said the ultimate call upon or lives is to: 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbour as yourself.'" Paul also reminding us in Romans 13:10: "Love does no harm to a neighbour. Therefore, love is the fulfilment of the law."Christianity rightly places greater emphasis on the afterlife and the concept of moral accountability and an eternal life of either separation and judgement. The Christian hope does not promise successful days just to the rich and the strong, but resurrection and life to those who must exist in the shadows of death." Jürgen Moltmann: " This ultimate destination is in the end arbitrated through are relationship or otherwise through Christ himself. As Karl Barth God put it. That which is revealed in Christ stands in judgment over all things human, including religion."Conclusion:While Taoist religious philosophy offers some insights into the interconnectedness of things, a Christian critique reveals both the limitations of a Taoist worldview and the major conflicts it has with Christian theology. The impersonal nature of the Dao, the absence of a comprehensive moral framework, and the emphasis on self-cultivation and self-reliance present significant challenges when examined from a Christian theological perspective. Christianity, with its belief in a personal God, a moral framework rooAll of Life for GodThe All of Life for God podcast is an engaging and thoughtful collection of exclusive...Listen on: Apple Podcasts SpotifySupport the Show.Jeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com
What happens when you give monkeys 3 measures of acorns in the morning and 4 at night? They get angry. But what happens when you give them 4 in the morning and 3 at night? They are content. This is true with martial artists as well. Our perceptions of the same thing presented two different ways can make all the difference in the world. Support Walking With The Tengu buy purchasing the small pocket volume of classical quotes with musings and training prompts. Buy it here: https://www.lulu.com/shop/matthew-krueger/pocket-training-volume-1/paperback/product-e7pqmyv.html Find a vast library of classical Chinese works to read for free at: ctext.org
We're concluding our treatment of the Daoist sage, focusing on the relation between metaphysics and ethics. Is a "wu wei" (non-action) philosophy compatible with fighting for justice? Does it even necessitate kindness? Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsor: Get a $1/month e-commerce trial at shopify.com/pel. Information on our book is available at partiallyexaminedlife.com/book. Listen to Mark's new band, including the ending song to this episode, "I Insist," at marklint.bandcamp.com.
We pick up with the second part of this overview of Daoism with Zhuangzi and his beloved book, "The Zhuangzi." We'll also move beyond Laozi and Zhuangzi and take a look at the rise of Fangshi's 方士 in society, Daoist Thought and Religion, Xuanxue Dark Learning 玄学, Guo Xiang 郭襄, Xiang Xiu 向秀, and the compilation of the Daozang 道藏. I hope this basic overview gives some of you a good jumping-off point to explore more about Daoism the philosophy 道家 and Daoism, the religion 道教. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
We pick up with the second part of this overview of Daoism with Zhuangzi and his beloved book, "The Zhuangzi." We'll also move beyond Laozi and Zhuangzi and take a look at the rise of Fangshi's 方士 in society, Daoist Thought and Religion, Xuanxue Dark Learning 玄学, Guo Xiang 郭襄, Xiang Xiu 向秀, and the compilation of the Daozang 道藏. I hope this basic overview gives some of you a good jumping-off point to explore more about Daoism the philosophy 道家 and Daoism, the religion 道教. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
We pick up with the second part of this overview of Daoism with Zhuangzi and his beloved book, "The Zhuangzi." We'll also move beyond Laozi and Zhuangzi and take a look at the rise of Fangshi's 方士 in society, Daoist Thought and Religion, Xuanxue Dark Learning 玄学, Guo Xiang 郭襄, Xiang Xiu 向秀, and the compilation of the Daozang 道藏. I hope this basic overview gives some of you a good jumping-off point to explore more about Daoism the philosophy 道家 and Daoism, the religion 道教. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
We pick up with the second part of this overview of Daoism with Zhuangzi and his beloved book, "The Zhuangzi." We'll also move beyond Laozi and Zhuangzi and take a look at the rise of Fangshi's 方士 in society, Daoist Thought and Religion, Xuanxue Dark Learning 玄学, Guo Xiang 郭襄, Xiang Xiu 向秀, and the compilation of the Daozang 道藏. I hope this basic overview gives some of you a good jumping-off point to explore more about Daoism the philosophy 道家 and Daoism, the religion 道教. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
More on the Zhuangzi, books 1-6 and 17-19 with guest Theo Brooks. We discuss epistemology (Can we know the mind of someone else? How can virtue make truth more accessible?), metaphysics (Is the world constantly changing such that we can't actually refer to anything? Does each thing somehow contain its opposite in virtue of being defined by its contrast with all that it is not?), and ethics (What constitutes the Utmost Person, i.e. the sage?). Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Learn about our new book at partiallyexaminedlife.com/book.
We've already heard about Confucianism, The Hundred Schools, and the Yi Jing. In this episode, we look at Daoism. The life of Lao Tzu (Laozi) will be introduced along with the book he probably never wrote but which is ascribed to him anyway. This is the Tao Te Ching or Dao De Jing. Laozi was quite a character and by telling his story, it will give you the fundamentals to explore on your own what this philosophic thought is all about. We'll look at the Daoist concept of Wu Wei 无为 and the art of quiescence. We'll close with one of the earliest and greatest interpreters of the Daodejing, Wang Bi. In the History of Chinese Philosophy Part 13, we'll start looking at Zhuangzi and his classic book. Learn more about your ad choices. Visit megaphone.fm/adchoices
We've already heard about Confucianism, The Hundred Schools, and the Yi Jing. In this episode, we look at Daoism. The life of Lao Tzu (Laozi) will be introduced along with the book he probably never wrote but which is ascribed to him anyway. This is the Tao Te Ching or Dao De Jing. Laozi was quite a character and by telling his story, it will give you the fundamentals to explore on your own what this philosophic thought is all about. We'll look at the Daoist concept of Wu Wei 无为 and the art of quiescence. We'll close with one of the earliest and greatest interpreters of the Daodejing, Wang Bi. In the History of Chinese Philosophy Part 13, we'll start looking at Zhuangzi and his classic book. Learn more about your ad choices. Visit megaphone.fm/adchoices
We've already heard about Confucianism, The Hundred Schools, and the Yi Jing. In this episode, we look at Daoism. The life of Lao Tzu (Laozi) will be introduced along with the book he probably never wrote but which is ascribed to him anyway. This is the Tao Te Ching or Dao De Jing. Laozi was quite a character and by telling his story, it will give you the fundamentals to explore on your own what this philosophic thought is all about. We'll look at the Daoist concept of Wu Wei 无为 and the art of quiescence. We'll close with one of the earliest and greatest interpreters of the Daodejing, Wang Bi. In the History of Chinese Philosophy Part 13, we'll start looking at Zhuangzi and his classic book. Learn more about your ad choices. Visit megaphone.fm/adchoices
We've already heard about Confucianism, The Hundred Schools, and the Yi Jing. In this episode, we look at Daoism. The life of Lao Tzu (Laozi) will be introduced along with the book he probably never wrote but which is ascribed to him anyway. This is the Tao Te Ching or Dao De Jing. Laozi was quite a character and by telling his story, it will give you the fundamentals to explore on your own what this philosophic thought is all about. We'll look at the Daoist concept of Wu Wei 无为 and the art of quiescence. We'll close with one of the earliest and greatest interpreters of the Daodejing, Wang Bi. In the History of Chinese Philosophy Part 13, we'll start looking at Zhuangzi and his classic book. Learn more about your ad choices. Visit megaphone.fm/adchoices
Christine Tan argues that the most fruitful way to read the Zhuangzi, if one is seeking political and ethical insight, is through the Jin Dynasty commentator Guo Xiang. In Freedom's Frailty: Self-Realization in the Neo-Daoist Philosophy of Guo Xiang's Zhuangzi (SUNY Press, 2024), she lays out her reasoning for this position, offering her interpretation of Guo's conception of freedom in relationship to Anglo-European philosophers like Isaiah Berlin. Explaining what she calls Guo's “logic of convergence,” on which opposites are brought together, Tan unpacks Guo's hermeneutic approach to the Zhuangzi and his use of self-realization (zide) as a tool to bring about political transformation. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Christine Tan argues that the most fruitful way to read the Zhuangzi, if one is seeking political and ethical insight, is through the Jin Dynasty commentator Guo Xiang. In Freedom's Frailty: Self-Realization in the Neo-Daoist Philosophy of Guo Xiang's Zhuangzi (SUNY Press, 2024), she lays out her reasoning for this position, offering her interpretation of Guo's conception of freedom in relationship to Anglo-European philosophers like Isaiah Berlin. Explaining what she calls Guo's “logic of convergence,” on which opposites are brought together, Tan unpacks Guo's hermeneutic approach to the Zhuangzi and his use of self-realization (zide) as a tool to bring about political transformation. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
Christine Tan argues that the most fruitful way to read the Zhuangzi, if one is seeking political and ethical insight, is through the Jin Dynasty commentator Guo Xiang. In Freedom's Frailty: Self-Realization in the Neo-Daoist Philosophy of Guo Xiang's Zhuangzi (SUNY Press, 2024), she lays out her reasoning for this position, offering her interpretation of Guo's conception of freedom in relationship to Anglo-European philosophers like Isaiah Berlin. Explaining what she calls Guo's “logic of convergence,” on which opposites are brought together, Tan unpacks Guo's hermeneutic approach to the Zhuangzi and his use of self-realization (zide) as a tool to bring about political transformation. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/philosophy
Christine Tan argues that the most fruitful way to read the Zhuangzi, if one is seeking political and ethical insight, is through the Jin Dynasty commentator Guo Xiang. In Freedom's Frailty: Self-Realization in the Neo-Daoist Philosophy of Guo Xiang's Zhuangzi (SUNY Press, 2024), she lays out her reasoning for this position, offering her interpretation of Guo's conception of freedom in relationship to Anglo-European philosophers like Isaiah Berlin. Explaining what she calls Guo's “logic of convergence,” on which opposites are brought together, Tan unpacks Guo's hermeneutic approach to the Zhuangzi and his use of self-realization (zide) as a tool to bring about political transformation. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
Christine Tan argues that the most fruitful way to read the Zhuangzi, if one is seeking political and ethical insight, is through the Jin Dynasty commentator Guo Xiang. In Freedom's Frailty: Self-Realization in the Neo-Daoist Philosophy of Guo Xiang's Zhuangzi (SUNY Press, 2024), she lays out her reasoning for this position, offering her interpretation of Guo's conception of freedom in relationship to Anglo-European philosophers like Isaiah Berlin. Explaining what she calls Guo's “logic of convergence,” on which opposites are brought together, Tan unpacks Guo's hermeneutic approach to the Zhuangzi and his use of self-realization (zide) as a tool to bring about political transformation. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
Christine Tan argues that the most fruitful way to read the Zhuangzi, if one is seeking political and ethical insight, is through the Jin Dynasty commentator Guo Xiang. In Freedom's Frailty: Self-Realization in the Neo-Daoist Philosophy of Guo Xiang's Zhuangzi (SUNY Press, 2024), she lays out her reasoning for this position, offering her interpretation of Guo's conception of freedom in relationship to Anglo-European philosophers like Isaiah Berlin. Explaining what she calls Guo's “logic of convergence,” on which opposites are brought together, Tan unpacks Guo's hermeneutic approach to the Zhuangzi and his use of self-realization (zide) as a tool to bring about political transformation. Learn more about your ad choices. Visit megaphone.fm/adchoices
We're reading the "Fathoming Life" chapter of this seminal Daoist philosopher, using the Ziporyn translation: Just the first couple pages to really focus in on some text that came up tangentially in Partially Examined Life ep. 341. Read along with us, starting on PDF p. 188. Learn more about your ad choices. Visit megaphone.fm/adchoices
Mark and Wes read through and discuss the first couple of pages of ch. 19, "Fathoming Life," following up on ep. 341. How does Daoism compare to Stoicism, Aristotelianism, and Existentialism? How can being a Daoist sage keep one from harm? How is a really effective cicada catcher such a sage? Get more on Zhuangzi at partiallyexaminedlife.com. Sign up for the new Closereads public feed at evergreen.com/closereadsphilosophy, and check out Evergreen's other cool shows. For an ad-free experience with many extra episodes, sign up to support Closereads at patreon.com/closereadsphilosophy, or combine your support for PEL and Closereads at patreon.com/partiallyexaminedlife. Learn about our new book at partiallyexaminedlife.com/book.
Mark, Dylan, Seth, and Theo Brooks discuss the Zhuangzi (ca. 325 BCE) UNSW Sydney prof. Karyn, co-author of the History of Philosophy Podcast Chinese series. We talk through Daoist advice about virtue, political action, perspectivism, and more. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Learn about our new book at partiallyexaminedlife.com/book.
Send us a Text Message.Zhuangzi tells the story of Tian Gen who meets the Man without a Name, one who wanders amongst and between the worlds, in a subtle realm with no borders.But how do we know when we have slipped into a subtle realm? There are a few indications: TIME feels different, flexible and shifting; PLACE is no longer so fixed and determinate; PERSONS manifest a light--or a darkness--depending upon the state they are inhabiting at the moment; and our STATE carries a feeling as if we are dreaming and yet alert and awake at one and the same time.This bonus episode continues to introduce material that will be important for understanding Chapters 23 and 24 of the Fat Monk when they appear. The subject matter is a bit more difficult and dense, but well worth the effort (IMHO) of taking slowly and considering over an extended period of time.Here is a link for those who would like to access the whole of which this episode is merely the final half of a précis.http://tinyurl.com/publicsenseofnonsenseErrata:a) The word "Frodo" is missing when the Nazgul and Weathertop and Frodo's temptation to slip the ring onto his finger is mentioned.b) The poem that concludes the episode was written by JRR Tolkein. SHOW NOTES:Xiaoyao Xingzhe, the self-styled carefree pilgrim, has lived and worked all over the world, having crossed the Gobi in a decrepit jeep, lived with a solitary monk in the mountains of Korea, dined with the family of the last emperor of China, and helped police with their enquiries in Amarillo, Texas.FAN MAIL is. a new feature now available to leave feedback on episodes, love or hate them. Look for the button in the top ribbon when you click on “Episodes.”Visit the Fat Monk Website: https://thefatmonk.net/for pdfs of all recorded chapters and a few more, as well as other bits of interest on Daoism, Buddhism and Neidan, with an emphasis (but not a limitation) on pre-twentieth century authors such as Huang Yuanji and Li Daochun.If you would like to support the production costs of this podcast, you may do so at Ko-fi. Check out the wonderful Flora Carbo and her music:https://floracarbo.com/
William S. Gilbert is doing PhD research on Korean Taoism's syncretic qualities at Sogang University in Seoul, South Korea. He completed his Master's in Korean Philosophy at Sungkyunkwan University in 2024 and was a graduate research assistant for the Korean Academic Expansion Project. This is a conversation about Taoism, "Eastern" religions and ways of thought, life, death, god, and the poetry of the Korean scholar Yi Gyu-bo (李奎報). Discussion Outline 0:00 What is Taoism (도교)? 9:10 What is the Yin Yang (음양)? 22:09 What is Wu-wei (무의)? 32:50 Zen Buddhism (선불교) and Taoism 43:05 The Tao Te Ching (도덕경) 53:20 The Zhuangzi (정자) 1:03:11 Is there such thing as Asian thought? 1:15:52 Does Taoism feature in modern life? 1:29:40 Yi Gyu-bo (이규보)'s poem “In Sickness” 1:45:14 The “Creator” in Taoist thought 2:08:40 Closing thoughts Will's Website: https://sites.google.com/view/williamgilbert/home Korea Deconstructed by David Tizzard ▶ Get in touch: datizzard@swu.ac.kr ▶ Yunseo Jeon: https://www.instagram.com/y_jeon_s/ ▶ Support us on Patreon: https://www.patreon.com/user?u=62047873 ▶ Watch us on Youtube: /davidtizzard ▶ Find us on Insta: https://www.instagram.com/koreadeconstructed ▶ Listen on iTunes: https://podcasts.apple.com/kr/podcast/korea-deconstructed/id1587269128 ▶Listen on Spotify: https://open.spotify.com/show/5zdXkG0aAAHnDwOvd0jXEE ▶ Listen on podcasts: https://koreadeconstructed.libsyn.com/ ▶ Music: Savage Penguin by Radical Gary (David Tizzard)
Send us a Text Message.The Fat Monk and Xiaoyao visit the Hermit for a quiet talk, but find the Boatman and his friend--who Xiaoyao has never met--already there.Tea is the main topic of the day, but in the course of the discussion, the Fat Monk's peculiar aversion to Zhuangzi is exposed.It turns out the Boatman's friend is well-versed in all things Zhuangzi ...SHOW NOTES:Xiaoyao Xingzhe, the self-styled carefree pilgrim, has lived and worked all over the world, having crossed the Gobi in a decrepit jeep, lived with a solitary monk in the mountains of Korea, dined with the family of the last emperor of China, and helped police with their enquiries in Amarillo, Texas.FAN MAIL is. a new feature now available to leave feedback on episodes, love or hate them. Look for the button in the top ribbon when you click on “Episodes.”Visit the Fat Monk Website: https://thefatmonk.net/for pdfs of all recorded chapters and a few more, as well as other bits of interest on Daoism, Buddhism and Neidan, with an emphasis (but not a limitation) on pre-twentieth century authors such as Huang Yuanji and Li Daochun.If you would like to support the production costs of this podcast, you may do so at Ko-fi. Check out the wonderful Flora Carbo and her music:https://floracarbo.com/
Apologies for any degradation of the sound quality. This was recorded while we were traveling, and the room setup was not ideal, so if sounds like I'm in a cave, you know why ;) This episode we head over to the continent to kick off the Tang dynasty. The Tang dynasty was extremely influential on Yamato and later Japan, as well as the rest of East Asia. And so we'll take a look at how it got its start and how it expanded along the silk road, while at the same time talking about the literally cutthroat politics of the period. Especially in the royal house. Nobody fights like family. For more information, check out the podcast webpage: https://sengokudaimyo.com/podcast/episode-104 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is episode 104: A Bloody Start to a Golden Age It was early in the morning on the fourth day of the sixth month of the ninth year of Wu De. Brothers Li Jiancheng, Crown Prince, and his younger brother, Li Yuanji, were more than a bit annoyed--Their brother had apparently slandered them to their father, the Emperor, claiming that they had had illicit relationships with his concubines. Although the accusations were false, they still had to come to the palace to clear their names. So they left the crown prince's residence at the Eastern Palace and were traveling on horseback with a retinue of men through the private, forested royal park north of the city towards the Xuanwu Gate—the northern gate to the palace and to the great city of Chang'an. As they approached Linhu Hall, they noticed something was afoot: there were soldiers in the park, headed their way. It was immediately apparent that the accusations had been a ruse, and their brother meant for more than just to tarnish their honor. As they fled eastward, back towards the Eastern palace, their brother, Li Shimin, came galloping towards them and called out to them. Li Yuanji tried to draw his bow, but couldn't get to it in time, and Li Shimin shot and killed Li Jiancheng, their older brother and the crown prince. Li Yuanji himself fell from his horse as he dodged arrows from the attacking troops, but Li Shimin also became entangled in the brush of the park and had to dismount. Li Yuanji ran up to his brother and tried to strangle him with his bow string, but soon he was chased off by reinforcements. Li Yuanji fled on foot to Wude Hall, where he was finally caught and struck down with arrows. Li Shimin's forces struck off the heads of the two murdered princes, and took them to the Xuanwu gate, where opposing forces were still fighting. Seeing the heads of the two princes, it was clear that Li Shimin's ambush was victorious, and the princes' forces quickly dispersed. Three days later, the victorious Li Shimin was instated as the new crown prince. Two months later, his father, Li Yuan, known to history as emperor Tang Gaozu, abdicated in favor of his son, who came to power as Emperor Taizong. This was the start of the Zhenguan era, which would come to be seen as a golden age in the history of the various Chinese empires. --------------- Alright, so as may be apparent, we are deviating a bit from our discussion of Yamato to look at some of the events on the continent. This is because the rise of the Tang dynasty would have an incredible impact on the Japanese archipelago. For one, it was the alliance between the Tang and Silla that would eventually mean the removal of Yamato and its allies from the Korean peninsula. In addition, however, the Tang dynasty's access to the silk road and its grandiose government would become an exemplar for Yamato and many other polities who wished to demonstrate their political and cultural sophistication. Many of the laws and even court dress would mimic that of the Tang court—with a local flare, of course. In addition, the Tang dynasty brought a relative stability to the continent that would last for over two hundred years. Of course, none of that was known at the outset, and like many previous kingdoms, the Tang dynasty was born out of bloodshed. We've mentioned several times how the Sui Dynasty was growing increasingly unpopular in the late 6th and early 7th centuries. Wars continued to cost money and lives, as did the giant public works projects of the periods - though the Grand Canal would be one of the greatest constructions of any age, uniting the Yangzi and Yellow River basins in myriad ways, powering the regions' economies for centuries to come. Into this Sui period came a man of the Li family named Yuan. We mentioned him back in episode 102, but I figured he could do with a little more backstory. Li Yuan's family originated in the frontier regions. Official biographies had connected him to the founder of the Western Liang dynasty, and his family had served in various roles as the different northern kingdoms rose and fell. The Li family had been providing military service since the time of Yuan's great-grandfather, and Li Yuan himself had been serving since the early 600s. He was made a general and placed in charge of the Dongguang pass in the Taihang mountains. There, he largely stayed out of the limelight. At one point, he was summoned to the palace and rather than going he feigned illness, instead. You see, around this time there was a prophecy flying around that someone with the surname of Li would try to take the throne from Sui Emperor, Emperor Yang, so it may have been in Li Yuan's best interest to avoid the court and anything that could draw Emperor Yang's suspicions. He continued to do everything in his power to make himself seem unthreatening, even as rebellions were breaking out across the Empire. In 614, the Sui army was defeated by Goguryeo, and the Sui court was plagued by numerous uprisings. Li Yuan may have sat it out if it weren't for his son, Li Shimin. Like many youthful individuals, Li Shimin was less than invested in the current administration. He and several of his close acquaintances began to scheme behind his father's back, with plans to join the other uprisings and hope to take a piece of the pie. Eventually, they blackmailed Li Yuan into marching on the capital of Daxingcheng in 617, threatening to expose several illicit relationships from his time at the court—relationships that would have surely put him at odds with the Emperor. At the same time, Emperor Yang had fled to the southern capital along the banks of the Yangzi River, but his son and heir, Yang You, was still in the capital. Li Yuan marched on imperial city of Daxingcheng, near the ancient capital of Chang'an, claiming that he was coming to protect the young heir. Taking control of the capital city put Li Yuan at odds with imperial forces, who did not necessarily accept Li Yuan's altruistic claims. Li Yuan and his sons, including Li Shimin and Li Jiangcheng, were drawn into fighting. Even Li Yuan's daughter, Pingyang, the wife of general Chai Shao, contributed to the war effort. She personally raised an army and led it into battle, becoming the first female general of what would be known as the Tang dynasty. In 618, Emperor Yang of Sui was assassinated by another general, Yuwen Huaji, and the throne passed to his son, Yang You, known as Emperor Gong of Sui. However, Li Yuan pressured the newly made Emperor Gong to yield the throne to him. Since Li Yuan had inherited the title “Duke of Tang” from his paternal line, he used that as the name of his new dynasty, and became known as Tang Gaozu—the High Founder of Tang. It wasn't enough to simply take the throne, though. There were still many other warlords looking to take his place. After all, unification had only come about some thirty or forty years prior. Up to that point, there had been numerous, often competing kingdoms, especially in the north. It was quite possible that the Sui dynasty was just a fluke, and most people no doubt expected the empire to fall once more into chaos. Still, although he definitely had to back it up with military might, often led by his sons and close confidants, Li Yuan went about the process of enacting his sovereignty. This included various state rituals, as well as a reform of the administration. For one thing, they renamed the capital. Daxingcheng had been built nearby the ancient capital of Chang'an, and so they renamed Daxingcheng to the ancient name of Chang'an. In addition, he sought out various supernatural portents. He also enjoyed the support of various Daoists, who believed that the founder of Daoism, Laozi, was from the Li family. There was a belief at the time that a messianic ruler from the Li family would bring about the Daoist millennium. And to better understand that, it may be useful to understand a little bit about Daoism. Daoism, first and foremost, is one of the more well known religions to come out of China, and often is found side by side what would seem to be its polar opposite, Confucianism. However, the two have more in common than one might at first assume. The believed founder of Daoism is known as Laozi, though some later sources, including the Qin dynasty “Records of the Grand Historian”, by Sima Chen, would claim for him the name Li Er. Laozi was said to have been a scholar who abandoned the world, and as he was leaving the empire for parts unknown, an astute guard recognized him and requested that before he left that he write down his accumulated wisdom before he would let the old sage leave. That became the work known as the Dao De Jing, or the Classic of the Way and Virtue. The opening of the Dao De Jing is rather famous: Dao ke Dao, feichang Dao. Or, according to one translation: The Dao that can be known is not the eternal Dao. However, no English translation truly does the original justice. Traditionally, Laozi is said to have been a contemporary of Confucius, and some of the earliest writings on him, in the Warring States period writings of Zhuangzi, often show Confucius in awe of Laozi. That said, most tend to agree that Laozi himself likely never existed, and that the Dao De Jing was assembled over the years from various poems and sayings that fit with the general theme of formlessness and a general concept of following the Way, a rather ill defined concept of natural order, one which humans are constantly pushing against, often to our detriment. Truth is that both Confucius and Laozi—or whomever compiled the Dao De Jing—wrote about a thing called the “Dao” or “Way”. Confucius was often talking about the “Way of Heaven”, describing an ordered universe where balance was kept by everyone remaining in their proper place, creating a series of rules around strict, hierarchical relationships, such as those between a father and son, or the ruler and subject. According to Confucian thought, as long as things on Earth were properly ordered, that order would be reflected in the Heavens, and all of creation would be ordered as well. In Daoism, it is much less about attempting to order the universe, but rather about giving in to your natural place in the universe. This is a much simplified version of both religions, but in general, where Confucianism tended to see serving at court as a virtue, Daoism tended to reject official life. For many court officials, they would embrace Confucian ideals in their official lives, but often seek out Daoist pleasures in their free time. Religious Daoism, where it became more than simply a philosophical ideal, appears to have coalesced around the Han dynasty. There are Daoist temples, though in this instance it is often intertwined with many other Sinitic philosophies and beliefs. Thus things like the Queen Mother of the West and the Peaches of Immortality could be included in Daoist practice. Things like the Yijing, the Book of Changes, and various divination methods could also be included. In many cases, “Daoist” seems to be used less to refer to a strict adherent to the philosophy of the supposed Laozi, and more as a general catchall for various folk beliefs. Thus many people see the images of the Queen Mother of the West on Han Dynasty mirrors imported to Japan as evidence of a Daoist influence on the archipelago, while others note the lack of the further panoply of religious accoutrements that we would expect if it was truly a “Daoist” influence, and not just a few folk beliefs that made their way across the straits. However, by the time that Li Yuan was coming to the throne there was a thriving Daoist community in the Sui and burgeoning Tang dynasties, and if they believed that Li Yuan was an incarnation of Laozi—or at least a messianic descendant—who was he to dissuade them of such a notion? Li Yuan reached back into the past in other ways as well. For one, he would reinstitute the Northern Wei “equal-field” system of state granted land, along with a system of prefectures and districts to help administer it. This was largely an effort to help fill up the coffers, which had been emptied by the Sui and constant warfare, while also emphasizing state ownership of land, with individuals being mere tenants. It also helped bring back into cultivation lands that had long lain fallow, often due to the constant fighting of the previous centuries. In 621, Li Yuan ordered the minting of new copper coins to help stabilize the currency. Later Sui currency had been devalued by numerous forgeries as well as official debasement—mixing in less valuable metals to make the coins, while attempting to maintain the same denominations as before. These new coins were meant to restore faith in the currency, but shortages would continue to plague the dynasty throughout its history, leading to the use of cloth as a common medium of exchange and tax payment, something that was also common on the archipelago, along with other goods, in lieu of rice or money. By 624, Li Yuan also announced a new legal code based on the old Han era code, although this was quickly expanded, since the needs of the code from the 3rd century Now initially, for all of their claims to the entire geographic area of the Sui dynasty, the newly established Tang dynasty really only had effective control over a small are of Guanzhou—the area around Chang'an itself. Li Yuan hadn't been the only one to rise up, and just because he had declared himself the new emperor didn't mean that the other warlords were just giving up. It wasn't like they had reached the end of a football match and everyone was now just going to go home. And so he and his sons found themselves campaigning for at least the next five years, and that was against the active threats. Plenty of local elites, especially along the Yellow River basin, simply opted to hole up in their fortified settlements. After all, they had no guarantees that this new Tang dynasty would last longer than any of the others in the past several centuries. Often these local elites came under nominal vassalage of the Tang—and probably any other warlord that showed up—but in reality, based on how we see the Tang administration at work, it seems they were primarily left to their own devices, at least early on. After all, Li Yuan and his sons had plenty of active threats to worry about. And it was definitely his sons who bore the brunt of the work. Li Jiancheng, the eldest son, who would eventually be named Crown Prince, and Li Shimin each took charge of various troops against the threats to the new Tang empire. And they were, for the most part, successful. They eventually brought a majority of the former Sui territory under their control, such that by 623 internal resistance had begun to wane, and by 624 the situation was largely under control. At least internally. To the north and west there was another threat: The khaganate of the Göktürks. Now for many people, if you hear “Turks” you might immediately think of the Ottomans in the region of modern Turkiye. However, that is not where the Turkish people originated from. In fact, the first mention of Turkic people appears to be out of the Altai mountains, in modern Mongolia, from around 545. They appear to have been a nomadic group, as were many of the people of the steppes of central Eurasia. By 551, only a short time after they were first documented by outside groups, they had established the Göktürk, or Celestial Turk, Khaganate, based in the Mongolian plateau. From there they expanded in the 6th century, at one point spanning from the Byzantine and Sassanid Persian empires in the west all the way to the kingdoms and empires of the Yellow River basin in the east. Many of the ethnic Han kingdoms that clashed with the Göktürks instituted practices of basically paying them off to prevent raids and invasions of their territory. Shortly after the founding of the Sui dynasty, the Turkic Khaganate split in two, after the death of the khagan, and so the Sui and Tang were actually dealing with what we know as the Eastern Turkic Khaganate. They were known to the ethnic Han people as the Thuk-kyat people, a term that today is often transcribed as Tujue, due to the shift in Sinic pronunciation over time. “Tujue” is often how you'll see it rendered in sources referencing Chinese documents. The Eastern Turkic Khaganate remained an issue for the Sui and Tang dynasties. Initially, when the uprisings against the Sui began, the Göktürks actually pulled back for a bit, hoping to allow the internal conflicts to weaken their eastern neighbors, but as they saw the direction things were taking, with the Tang dynasty solidifying their power, they began to launch invasions and harass the border, forcing the Tang dynasty to send troops. Initially Li Yuan attempted to by off the Eastern Turks, as previous dynasties had done, but while they were happy to take his money, the invasions did not stop. Eventually, things got so bad—and the internal conflicts were in a stable enough state—that Li Yuan, decided to send a force against them. A fairly straightforward decision, supposedly, except, well… Throughout all of this conflict, Li Jiancheng and Li Shimin had been building up their own influence. Li Jiancheng, as the eldest son of Li Yuan, was the Crown Prince, but Li Shimin had built up his own power and influence, to the point that Li Jiancheng and his other brother, Li Yuanji, were starting to look at how they could take care of him before he got so powerful and popular that Li Yuan was tempted to make him Crown Prince instead of Jiancheng. At one point, Li Yuanji proposed inviting Li Shimin over and just having him killed, but Li Jiancheng balked at such direct and obvious fratricide. Instead, Li Jiancheng reportedly pushed his younger brother into positions that would possibly get him killed, but Li Shimin continued to succeed, thwarting his brother's plans and growing his own fame and power in the process. Finally, Li Jiancheng decided to take a different approach, and he suggested to his father that the army to defend the empire against the Turks should be led by none other than Li Yuanji. This would mean moving a large portion of the army out from under Li Shimin's command to his brother, Li Yuanji, who would also accrue much of the fame and respect if he proved successful. This was a huge blow to Li Shimin, who had heard rumors that his brothers were out to get him. Before setting out on such a campaign, it would have been expected that Li Shimin and his other brothers turn out to wish Li Yuanji success in his campaign. That would have put Li Shimin in an extremely vulnerable position, where he could be arrested or even killed, without the usual protection of his own forces. And so Li Shimin decided to be proactive. Before the campaign could set out, Li Shimin submitted accusations against Li Jiancheng and Li Yuanji that they were having illicit relations with the concubines of their father, the emperor. This got Li Yuan's attention, and he called both of his sons back to the palace to investigate what was going on. This is what led to that fateful incident known as the Xuanwu Gate Incident. Unbeknownst to Li Yuan or his other sons, Li Shimin had forces loyal to him take over the Xuanwu gate the night before Li Jiancheng and Li Yuanji were to have their audience. Ideally, at least from Li Shimin's position, they would have both been assassinated at Xuanwu gate, but as I noted at the start of the episode, things did not go exactly to plan. There were several moments where a single stray arrow could have completely changed the course of things, but in the end, Li Shimin was triumphant. As the fighting was going on, Li Yuan heard the commotion. Apparently he had been out in a boat on the lake in the palace enclosure—and yes, you heard that right, the palace included a lake, or at least a very large pond, such that the emperor could partake in a lazy morning upon the water. When he heard the commotion, he guessed that the tensions between his sons must be at the heart of it, and even surmised that Li Shimin was likely behind it. He got to shore and surrounded himself with courtiers, including known comrades and acquaintances of his son, Li Shimin. Eventually, a representative of Li Shimin arrived, and he told the court that Li Jiancheng and Li Yuanji had risen up in rebellion, but that Li Shimin had had them both put to death. With Li Shimin's troops literally at the gates of the palace, and Li Jiancheng and Li Yuanji not exactly able to defend themselves, the accusation stood. Several days later, no doubt under pressure from Li Shimin, Emperor Tang Gaozu, aka Li Yuan, officially made Li Shimin the Crown Prince. Two months later, he abdicated in favor of Li Shimin, who came to power as Tang Taizong in 626 CE. Li Yuan himself took on the title of Retired Emperor, and continued to live life in the palace, but with a much reduced impact on the political affairs of the empire. Li Shimin himself took the reins of power immediately, and set about cementing his rule in several different ways. First off, to offset his particularly unfilial method of coming to the throne, Li Shimin engaged in performative Confucian virtue signaling. He played the part of the dutiful son, at least in public, providing for his retired father and attempting to act the part of the sage ruler. This was somewhat impeded by the cold relationship he and his father appear to have maintained after that point—apparently killing your siblings and forcing your father to abdicate are not exactly the kinds of bonding experiences that bring a father and son closer together. Still, that was mostly kept in the confines of the private areas of the palace. Publicly, he gathered accomplished military and civilian officials, and made sure to seek out their opinion. The era of emperor Tang Taizong is known as the Zhenguan era, lasting from roughly 627 to 649, and it was considered to be synonymous with good governance by later historians and philosophers. Granted, most of the examples of good governance only lasted long enough for Li Shimin to establish himself in his position as emperor. Once he had solidified his power, and felt secure in his position, his rule changed to a more traditional and authoritarian model. Regarding the threat of invasion from the Eastern Turkic Khaganate, Li Shimin met the Turks at the Wei River, where he accused them of invading Tang territory and demanded restitution. The Turks were impressed enough by his forces that they agreed to settle, offering thousands of horses and other goods, but Li Shimin declined their attempts to make it good. Eventually, Li Shimin supported some of the more disaffected members of the Turkic Khaganate in a coup, and by 630 the Eastern Turkic Khaganate and their gateway to the Silk Road was under Tang dynasty control. The Turks granted Li Shimin the title of Heavenly Khagan, placing him over both the Tang dynasty and the Eastern Turkic Khaganate. He then went about resettling surrendered Eastern Turks while sending agents to foment rebellions and civil wars in the Western Turkic Khaganate, which controlled the area from Yumenguan, the Jade Gate, west of Dunhuang, all the way to Sassanid Persia. Dunhuang is an oasis city at the western end of the Gansu corridor, and the Jade Gate was considered to be the entry way to the Western Regions. As Emperor Taizong, Li Shimin placed a puppet Khagan on the throne of the Western Turkic Khaganate in 642, and then sent numerous campaigns against the Western Turks in a series of wars against those who hadn't simply given in to his will—first against the kingdom of Gaochang, a city cut from the rock of a giant plateau, and then on to the cities Karashr—known today by the Chinese name of Yanqi—and on to Kuqa. The campaigns would outlive Emperor Taizong himself, and the khaganate was completely annexed by 657, giving the Tang dynasty complete mastery over at least one part of the silk road out to Sassanid Persia and the west. This would be huge, not only for the Tang dynasty, but for all of the cultures on the far eastern end of that silk road. There would be an increase in material and cultural items that traversed the routes. Chinese court dress even came to incorporate Turkic and Sogdian dress and clothing styles, which would eventually make their way to the Japanese archipelago, where they would take the tailored, round-necked collar designs for their own, eventually changing them, by the late Heian era, into their own distinctive garments. It also opened a route to India for those Buddhist scholars who wished to go and study at the source, such as it was. As for Emperor Taizong, by the 630s, with his title as Heavenly Khagan, Li Shimin seems to have stopped worrying about performative Confucian virtues. He took more direct control, and more often would quarrel with his ministers on various issues. In 637 he also reworked the Tang legal code, further refining the law. At the same time, there were family matters he also had to attend to. It seems like father, like son—while Li Shimin's eldest son, Li Chengqian was the Crown Prince, Shimin appeared to favor another son, Li Tai. As such, these two brothers became bitter rivals. Li Chengqian started to worry about his position as Crown Prince, and he consulted with some of his close advisors and confidants. Their solution was not to take his brother out of the picture, but rather to take his own father out of the picture. And so Li Chengqian reportedly entertained the idea of overthrowing his father, Emperor Taizong, at least as a thought experiment. And really, at this point, I have some suspicions that Li Shimin might very well have been a bit of an absentee father, because does Chengqian even know whom he is talking about trying to coup? Sure enough, Li Shimin learned about his sons extracurricular activities in 643 and he was less than happy with all of this. Li Chengqian's defense, appears to have been that they only discussed it, they never went through with anything. As such, some of Chengqian's conspirators were put to death, but Chengqian himself was simply reduced in rank to commoner status, stripped of his titles. When he died a few years later, though, Li Shimin had him buried as a Duke, and a later emperor would even posthumously restore his rank as an imperial prince. Of course, the question came up as to just what to do about the Crown Prince. Li Tai seemed the obvious choice, as he had clearly impressed his father with his apparent talent and skill. However, it was pointed out that Li Tai's competition with his brother is what had led to Chengqian's fear and thoughts of rebellion in the first place. He hadn't exactly been the model of filial virtue. In fact, if he hadn't been scheming, none of this would have taken place. And so it was decided to pass him over and to create Li Zhi, a younger brother, as Crown Prince. Li Tai himself was demoted, though only down to a minor princely state, and exiled from Chang'an, making it extremely difficult for him to influence politics. Records of the time suggest this was an extremely difficult decision by his father, but one that he considered necessary for the responsible administration of government. All of this was taking place in the early 640s, but it wasn't the only thing that Li Shimin had on his mind. With the Turkic threat being handled in the west, the emperor let his ambitions get the better of him, and he turned his eyes towards Goguryeo, to his northeast. Previously, Emperor Yang of Sui had failed in his campaigns against Goguryeo, and that was one of the things that had led to the popular uprisings and rebellion that had taken down the dynasty. Now, Emperor Taizong seemed determined to succeed where the prior dynasty failed. And so the Tang dynasty allied with the kingdom of Silla, hoping to force Goguryeo into a war on two fronts. Silla was already expanding on the Korean peninsula, and a natural ally for the Tang dynasty. Furthermore, they were far enough away that they weren't an immediate threat if they decided to go back on their part of the deal. Unfortunately for the Tang, these campaigns in 645 were not exactly a cake walk, and they handed Li Shimin his first defeat since the attempts to unify everyone under the Tang dynasty. Not exactly a great look. Relations with Goguryeo were normalized for a brief time, but then Emperor Taizong decided to give it another try. They started gathering ships and men for another invasion, no doubt having played out why they had lost the previous go round and hoping that it would be better in round two. The invasions, however, would come to naught. As it was being prepared, Tang Taizong grew ill. He called off the invasion, and then, in 649, he passed away. His youngest son, the Crown Prince Li Zhi, came to the throne as Emperor Gaozong. The reign of him and his wife, Empress Wu Zetian, would have an enormous impact on the rest of the 7th century. Through all of this fighting, bloodshed, and politics, this set the stage for the future of the Tang dynasty, which would once again place the area of modern China in the center of what many considered to be the civilized world. Besides being a center for Buddhist, Confucian, and Daoist religion, Chang'an became an extremely cosmopolitan city, with Sogdian and Turkic traders visiting the markets and establishing themselves in the city. Many foreign families would adapt over time, integrating into the culture of their new home. These foreigners brought other ideas with them as well. Zoroastrianism, a Persian religion, may have come eastward much earlier, but in the 6th and 7th centuries, both Manichaeism and Christianity—at least an eastern version of Christianity—had made inroads into the capital of Chang'an. Manichaeism would have its ups and downs, especially in conflict with Buddhism. Christianity, on the other hand, was not necessarily the Christianity of Rome, but typically connected with the Syriac church that existed in the Persian empire, where it was a decidedly minority religion. Later proponents of Rome and the Latin rite would connect it with the supposed heresies of Nestorius, referring to the Church of the East as Nestorian Christianity, but this is not a term they would have used for themselves. These religions kept some of their traditions, but also incorporated some aspects of the culture of their new home, such as the use of rice in place of bread in some rituals. This was an exciting time, and the court at Chang'an was fascinated with various customs of the Western Regions. Music, clothing, and even pasttimes were influenced by contact with the western lands. This would, in time, be passed on even to the archipelago. For instance, the pipa was an instrument that had origins in the Western regions. It is found in the area of modern China in at least the Northern Wei dynasty, but no doubt it grew more popular over time. A version of this same instrument traveled west to Persia, where it became the oud, and further on to Europe, where it became the famous lute. In the archipelago, the pipa became the Biwa, and while we can never be one hundred percent certain about early music, we have instructions from the Tang dynasty on music for the pipa, and Tang dynasty and early music, along with music from Goguryeo, came over to the Japanese courts in the form of gagaku, traditional Japanese court music, in the early 8th century. Moving forward in our story about the Japanese archipelago, we are going to see more and more about the kentoushi, the Japanese embassies to the Tang dynasty, and just what they would bring back. At the same time, we will also see the reaction of the court to the alliance between the Tang and Yamato's largest competitor on the Korean peninsula, Silla. That alliance, which outlived emperor Taizong and even the king of Silla, would dramatically shift the balance of power on the peninsula and in all of northeast Asia. But we need to get there, first. For now, let's move our gaze back across the waters to the archipelago, where Prince Tamura was about to take the throne, later becoming known as Jomei Tennou. Of course, he was dealing with his own politics, especially regarding the Soga house and the powerful hold they had over government. Next episode we will get back to just what was happening over there. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for her work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.
A philosopher has the unique challenge of expressing that which is beyond us through the limitations of language. For many, this is done through a series of logical arguments; for the Taoist philosopher Zhuangzi 莊子 the Way of Nature, called Tao 道 is best approached in another way, through the powerful, poetic language of metaphor. Zhuangzi sets the tone through the marvelous image of the mythological Peng 大鵬 bird which rises beyond the limits of our understanding. Yet, we will see, even the lofty Peng can affect our lives. Transcript: https://ancientworld.website/b/mythosandlogos/view_post.php?id=7 Mythos & Logos are two ancient words that can be roughly translated as “Story & Meaning.” Support the channel by subscribing, liking, and commenting to join the conversation! Support the channel financially through your generous Patreon donation: patreon.com/mythosandlogos This channel is a collection of thoughts of one person on the important stories that we humans have shared with each other. I believe that, in respectfully approaching storytelling traditions, we can find timeless wisdom and beauty that apply to modern life. I do my best to find and share that wisdom. I encourage you to share your thoughts and stories as well. The stories presented here have all been freely shared by their original tellers. I encourage you to study each story directly and consult traditional sources whenever possible. 00:00 Introduction 00:21 Zhuang Zhou from the National Folk Museum of Korea 00:33 Chinese Landscape from the Cleveland Museum of Art 01:03 Tao Te Ching, Chapter 1, translated by Gia-fu Feng and Jane English 01:23 Zuangzi in front of Waterfalls 02:08 Journey Through Darkness 03:13 The Land is So Rich in Beauty by Fu Baoshi & Guan Shanyue 03:35 Dapeng from the Kyōaka Hyaku-Monogatar, 19th century Japan. Image upscaled via use of artificial intelligence. 04:51 Universal Harmony 05:08 Chinese Trading Junk, Moored in the River of Guangzhou by Robert James Elliott 05:54 Zhuangzi, Chapter 1, “Free & Easy Wandering,” translated by Burton Watson 07:30 Difference In Perspective 07:45 Qing Dynasty Zhuangzi from National Museum of China 08:32 The Monk Zhidun Admiring a Horse by Ren Yi 10:01 Conclusion: Free & Easy Wandering Ambiment - The Ambient by Kevin MacLeod is licensed under a Creative Commons Attribution license.
In this episode of Tea Soup, Derek talks about the 10 million train trips per day during China's Spring Festival, the curious mythology surrounding the Dai Minority Water Splashing Festival, and his pilgrimage to the world's oldest tea tree (2,700 years old!). He mentions Joseph Campbell's book “The Hero With a Thousand Faces: The Cosmogonic Cycle”, Mercia Eliade's Book “The Sacred and the Profane”, Laozi's “Dao De Jing”, and Zhuangzi's “Zhuangzi”. It is a surprisingly philosophical introspective episode that takes place between sourcing Lincang Puer and his trip down south to Xishuang Banna. As always, if you enjoy the podcast, feel free to show your support by buying tea at onerivertea.com or teaware at taoteaware.com. Thanks so much for your listening support!
Welcome back! In this episode Jay, Jim and Kevin talk about use and uselessness, myopic imaginations, and radically different readings of the Zhaungzi! Is Daoism meant to be read as a liberatory text, or a more hermetic interpretation? Niether? Come on in and decide for yourself!
Tune in to this episode for some CRAZY Daoist wisdom as two dudes with really, really, cool names go head to head on the topic of... er... what the diets of virgin-like spirits are? No, no, really, we really stumble into some awesome insights this episode, specifically around the "Dao Of Forgetting," which blew my mind! Anywho, for those interested this is the third story of the first Chapter of the Zhuangzi, staring Shoulder Self and Unk Linkin. The translation of the Zhuangzi is done by none other than Brook Ziporyn. Check him out!
Late Classical Chinese Thought (Oxford University Press, 2023) is Chris Fraser's topically organized study of the Warring States period of Chinese philosophy, the third century BCE. In addition to well-known texts like the Zhuangzi, Xunzi, and Mencius, Fraser's book introduces readers to Lu's Annals, the Guanzi, the Hanfeizi, the Shangjun Shu, and excerpts from the Mawangdui silk manuscripts. Beginning with a chapter on "The Way," or the dao, Late Classical Chinese Thought explores topics in metaphysics, metaethics, ethics, political philosophy, epistemology, and philosophy of language and logic. By focusing on topics rather than texts, the book aims to show how philosophical discourse happened in the philosophically productive period of the third century. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Late Classical Chinese Thought (Oxford University Press, 2023) is Chris Fraser's topically organized study of the Warring States period of Chinese philosophy, the third century BCE. In addition to well-known texts like the Zhuangzi, Xunzi, and Mencius, Fraser's book introduces readers to Lu's Annals, the Guanzi, the Hanfeizi, the Shangjun Shu, and excerpts from the Mawangdui silk manuscripts. Beginning with a chapter on "The Way," or the dao, Late Classical Chinese Thought explores topics in metaphysics, metaethics, ethics, political philosophy, epistemology, and philosophy of language and logic. By focusing on topics rather than texts, the book aims to show how philosophical discourse happened in the philosophically productive period of the third century. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
We're back for the seventh time this season. This time we're happy to feature once again the great Daoist philosopher who never disappoints. This story about the fish in a rut is a rather well-known one from the Outer Chapters of The Zhuangzi, or Second Book of the Dao as it's sometimes called. Zhuangzi himself stars in today's episode: Hé Zhé Zhī Fù 涸辙之鲋. Learn more about your ad choices. Visit megaphone.fm/adchoices
We're back for the seventh time this season. This time we're happy to feature once again the great Daoist philosopher who never disappoints. This story about the fish in a rut is a rather well-known one from the Outer Chapters of The Zhuangzi, or Second Book of the Dao as it's sometimes called. Zhuangzi himself stars in today's episode: Hé Zhé Zhī Fù 涸辙之鲋. Learn more about your ad choices. Visit megaphone.fm/adchoices
We're back for the seventh time this season. This time we're happy to feature once again the great Daoist philosopher who never disappoints. This story about the fish in a rut is a rather well-known one from the Outer Chapters of The Zhuangzi, or Second Book of the Dao as it's sometimes called. Zhuangzi himself stars in today's episode: Hé Zhé Zhī Fù 涸辙之鲋. Learn more about your ad choices. Visit megaphone.fm/adchoices
We're back for the seventh time this season. This time we're happy to feature once again the great Daoist philosopher who never disappoints. This story about the fish in a rut is a rather well-known one from the Outer Chapters of The Zhuangzi, or Second Book of the Dao as it's sometimes called. Zhuangzi himself stars in today's episode: Hé Zhé Zhī Fù 涸辙之鲋. Learn more about your ad choices. Visit megaphone.fm/adchoices
This week we continue with the stories from the first chapter of the Zhaungzi, 'Wandering Far and Unfettered'! It's basically a conversation between these two based rulers of ancient China talking about even more ancient and based rulers of ancient-er China. If you are interested in how one RULES things, and whats the deal with all these titles we give ourselves, you should totally check out this episode!
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