2017 papers

Name: Livia Kohn

“Songs of Laozi”: Expressing the Daode jing in Poetry and Blues



Abstract:

The “Songs of Laozi” is a collection of 13 chapters of the Daode jing, notably focusing on meditative experience and social skills, in the translation by the American poet Witter Bynner (1881-1968), set to blues music composed by the educator and corporate trainer Stephen Josephs (b. 1945) in 1987. Witter Bynner’s rendition is the only version of the text created by an active poet and, while not always completely true to the original, provides a strong spiritual reading of the work. Seeing Dao as the perfect way of life, he undertook his translation during World War II in order to inspire democracy and resistance to tyranny. Stephen Josephs’s musical work opens a powerful rendition of this version, using modern forms such as jazz and blues. The “Songs” were recorded in the voice of Paula Dudley (1955-2008), then Josephs’s girlfriend, with instrumentals by a group of their mutual friends in Cambridge, Mass. Josephs has since continued to use the Daode jing in his life’s work, the training of high-level corporate executives to greater levels of personal integrity, social awareness, and universal love.


Name: Miomir Arandelovic

Continous Knowledge Development in Organizations and Taoist Wisdom



Abstract:

Fast technological development and worldwide operation integration have imposed a strong pressure on modern companies to stay competitive and continue producing positive business results in the fast changing market. To achieve these goals, companies need to adopt the continuous improvement of its operations. However, due to difficulties to continually grow internal knowledge, organizations often rely on renting the expertise through outsourcing or purchase of external services. While such policies may bring temporary success, it has also been shown that they weaken organizational identity and the position in the field. A number of works have been dedicated to achieving sustainable knowledge growth, however, yet a universally accepted integrative view of the problem has not been established. Based on the inspiration from an ancient Daoist wisdom, the present study attempts to coordinate multiple prior findings and best practices in a holistic framework for the continuous knowledge development in organizations that is both mathematically rigorous and intuitive. The proposed model postulates knowledge generation as one of the core elements of a self-organizing system that contributes to more sustainable operations within an organization as well as to its sustainable success in the field.


Name: 刘康乐

桃花扇底看南朝:清初明遗民的道教人生



Abstract:

清初孔尚任的《桃花扇》寫盡了明末清初金陵的人世滄桑以及江南士人迥然各異的人生抉擇。清初明遺民在面對國破家亡時,或投身抗爭,或隱而不仕,或不得已而逃禪為僧,更有不少遺民抱著不同的心態而入道,通過更具民族文化內涵的道教,表達對故國的緬懷深情。清初遺民之于道教,不管是出於保留衣冠的民族情感,還是隱而不仕的政治選擇,甚或性命修煉的精神歸宿,在與道教的不尋常的親密關係中,道教成為明遺民所認同的民族文化的象徵,清代道教尤其是全真教團也在明遺民精英階層的推動下獲得了新的發展生機。


Name: Abraham SY POON

一炁弘開闡大道 One Qi Creates the Great Dao: New Perspectives on Daoist Cosmology (Daoism Developing By Holo-Cosmic Qi)



Abstract:

摘要:
炁是能量的理論,見於戰國出土的竹簡。近代人蕭昌明(1895-1943年,以下簡稱蕭大宗師)將炁作為「先天之炁」的演述非常恰當,用現代語去理解是「宇宙最原始的能量」,有別於後天之氣的物質性,量子物理學已對能量情況有所理解和測試。蕭大宗師把炁能量結合廿字哲學,成為治病濟世的功夫,開闡道學科學的新篇。
中國傳統的大道思想,是整全的包融開放性,炁活動是存在哲學的實際體驗,先秦也有討論。蕭大宗師將炁能量科學實際的現象,結合廿字哲學的道理,創建先天炁功的醫學治療體系。這種取用先天宇宙無窮能量,不損個人健康,兼融正面心身醫學和道德哲學,成為「醫鍊結合」的修道功能,作為「醫病復醫心」的特殊技術,是近代道學發展的燦爛新奇葩。


Abstract:
The theory of qi energy was found at bamboo-book of warring states period. HSIAO Chang-ming (1895-1943, was called Great Master as below) presented qi as “Holo-Cosmic Qi” was very appropriated. It also means the cosmos original energy. It is different from acquired material energy. Quantum physics had theory and testing for different kind of energy. Great Master Hsiao combined the holo-cosmic qi and philosophy of twenty characters for healing theory which developing the new chapter of daoism-scientific.
The philosophic of dao at traditional period was holistic and opening. The action of qi was the experience of existential that writing before Qin Dynasty. Great Master Hsiao used the phenomenon of qi and joined the philosophy of twenty characters. Finally he built up the holo-cosmic qigong system. This method gets the energy from holo-cosmic will be unlimited. It will not heart the heath of healer and combined positive body-mind medical and moral philosophy. As the result, it joins practice-healing and the special technology of healing-then-mind for daoism. It is a excellent and brilliant developing daoism the modern time.


Name: Kirill Ole Thompson

Daoism, Zen, Time Awareness, and the Reality of Time



Abstract:

ABSTRACT


 


Daoism, Zen, Time Awareness, and the Reality of Time


 


Kirill Ole THOMPSON


 


Daoist and Zen thought and practice aim in part to reorient human experience, including time awareness. According to Kant, time is a form, not a content, of experience. Time frames the stream of consciousness, which mind syncs with the stream of events.  For Kant, object recognition is basic experience-- which involves linear time.


For the Laozi, objects are not ultimate but originate in Non-being and are co-dependent.  “Dao” signifies formless origins, thus dao awareness involves a “step back” from ordinary experience. Meditatively seeing things as co-dependent results ultimately in the dissolution of the ego-self-- and linear time.  Neurologically, the brain’s inner metronome turns off and time ceases. Similarly, Zen kensho and satori awaken one to the emptiness of objects and self, and to oneness in Shunyata. One experiences achronia, time’s absence. This is associated with the allocentric orientation, such that one sees objects and situations purely as they are, not via wants or needs.  Such meditative seeing and intuitiveness heighten one’s ethical responsiveness and creativity. 


Reflecting on Zhuangzi’s misadventure in a forest park (ch. 20), can one preserve the fruits of kensho, satori, and the allocentric orientation --including achronia in luminous presence, connectedness, and oneness?


 


Name: Plet Nathalie

Drive and Qi : contribution of qigong in the processing of addictions



Abstract:

 


 


 


Nathalie Plet has training in both psychoanalysis and Qigong and introduced the use of these two techniques in institutions. Initially, at the psychiatric hospital La Borde, followed by an experimental workshop in day hospital at La Plata in Argentine. At the moment she is working at the Pitié-Salpêtrière hospital as scientific director on a program of multicentered clinical research (Qica, QIgong Craving Addictions Program).


From the observation of the patients suffering from severe psychic disorganization, Nathalie Plet wondered if a therapeutic action was possible by the practice qigong in particular on the states of mental fixation. From mechanisms in the work in the construction of the psychic device, assuring our subjective life, the capacity to represent itself, this research investigates the possibilities of action the possibiities of representation. Nathalie Plet suggests returning upstream to the driving action by return to the perception.
From both abstract tools of the investigated fields, the drive and qi, the author puts the hypothesis of driving valence of the qi in favour of delivery in movement of the drive of life.


The patients show to have access to mental images, psychic spaces buils up itself.


From the point of view of a research worker, the institutionalization and the cultural inscription of the practice of Qigong requires an analysis of the practice, a supervision of this new experience of one’s self, a high subjective value as well as the analysis of the mechanisms at work in these mind-body techniques.


EMAIL : plet.nathalie@free.fr


PHONE Number : +33-6- 52 45 25 51