Heart and Cognition in Ancient Chinese Philosophy

2007 ◽  
Vol 7 (1-2) ◽  
pp. 27-47 ◽  
Author(s):  
Ning Yu
Keyword(s):  
Chinese Culture ◽  
Cognitive Linguistics ◽  
Conceptual Metaphor ◽  
Chinese Philosophy ◽  
Mirror Image ◽  
The Body ◽  
The Political ◽  
Conceptual Mapping ◽  
Mind And Body ◽  
Mental Power

AbstractFollowing the theory of conceptual metaphor in cognitive linguistics, this paper studies a predominant conceptual metaphor in the understanding of the heart in ancient Chinese philosophy: THE HEART IS THE RULER OF THE BODY. The most important conceptual mapping of this metaphor consists in the perceived correspondence between the mental power of the heart and the political power of the ruler. The Chinese heart is traditionally regarded as the organ of thinking and reasoning, as well as feeling. As such, it is conceptualized as the central faculty of cognition. This cultural conceptualization differs fundamentally from the Western dualism that upholds the reason-emotion dichotomy, as represented by the binary contrast between mind and heart in particular, and mind and body in general. It is found that the HEART AS RULER metaphor has a mirror image, namely THE RULER IS THE HEART OF THE COUNTRY. The ruler as the "heart" of the country leads his nation while guided by his own heart as the "ruler" of his body. It is argued that the two-way metaphorical mappings are based on the overarching beliefs of ancient Chinese philosophy in the unity and correspondence between the microcosm of man and the macrocosm of universe. It is suggested that the conceptualization of the heart in ancient Chinese philosophy, which is basically metaphorical in nature, is still spread widely across Chinese culture today.

scholarly journals Konseptualisasi Citra Hara ‘Perut’ dalam Idiom Bahasa Jepang

2018 ◽  
Vol 1 (1) ◽  
pp. 65-78
Author(s):  
Akhmad Saifudin
Keyword(s):  
Cognitive Linguistics ◽  
Conceptual Metaphor ◽  
Human Life ◽  
Human Perception ◽  
The Body ◽  
Human Language ◽  
Japanese People ◽  
Conceptual Metaphor Theory ◽  
Metaphor Theory ◽  
Cognitive Experience

 Hara simply means belly, but for Japanese people it means more than physical. Hara is a concept, an important concept related to Japanese human life. This paper discusses the conceptualization of hara image for Japanese people. The study utilizes 25 idioms that contain hara ‘belly’ word that are obtained from several dictionaries of Japanese idioms. This paper is firmly grounded in cognitive linguistics, which relates linguistic expressions to human cognitive experience. The tool for analysis employed in this paper is the “conceptual metaphor theory” pioneered by Lakoff and Johnson. This theory considers human perception, parts of the body, and people’s worldview as the basis for the structure of human language. The analysis of this paper results that metaphorically, hara ‘belly’ is an entity and a container, which contains important elements for humans, such as life, mind, feeling, mentality, and physical. The concept of hara 'belly' for Japanese people is to have a spiritual, psychological, social and cultural, biological, and physical image. Keywords: conceptualization, conceptual metaphor, hara ‘belly’,  idioms, imagee.

Metaphorical conceptualization of emotion in Spanish

2015 ◽  
Vol 5 (1) ◽  
pp. 20-41 ◽  
Author(s):  
Florencia Reali ◽  
Catalina Arciniegas
Keyword(s):  
Cognitive Linguistics ◽  
Conceptual Metaphor ◽  
Conceptual Structure ◽  
The Body ◽  
Corpus Analysis ◽  
Conceptual Metaphor Theory ◽  
Wide Range ◽  
Metaphor Theory ◽  
Bounded Space ◽  
Concrete Concepts

Over the last two decades, accumulating work in cognitive science and cognitive linguistics has provided evidence that language shapes thought. Conceptual metaphor theory proposes that the conceptual structure of emotions emerges through metaphorization from concrete concepts such as spatial orientation and physical containment. Primary metaphors for emotions have been described in a wide range of languages. Here we show, in Study 1, the results of a corpus analysis revealing that certain metaphors such as EMOTIONS ARE FLUIDS and EMOTIONS ARE BOUNDED SPACEs are quite natural in Spanish. Moreover, the corpus data reveal that the bounded space source domain is more frequently mapped onto negative emotions. In Study 2, we consider the question of whether the instantiation of metaphorical framing influences the way we think about emotions. A questionnaire experiment was conducted to explore this question, focusing on the Spanish case of locura (‘madness’). Our results show that when madness was framed as a fluid filling a container (the body), people tended to rate symptoms as less enduring and as more likely to be caused by social and environmental factors, compared with when it was framed as a place in space. Results are discussed in the light of conceptual metaphor theory.

scholarly journals Principle of Number Six in Ancient Indian and Chinese Philosophy

2020 ◽  
pp. 64-67
Author(s):  
Vladimir Yurievich Yurinov ◽  
Artur Ravilevich Karimov
Keyword(s):  
Chinese Culture ◽  
Indian Philosophy ◽  
Chinese Philosophy ◽  
The Body ◽  
Ancient China ◽  
Special Significance ◽  
Ancient India ◽  
The Status ◽  
The Ancient Chinese

The paper discusses the role of the principle of the number six in the Vedic corps of ancient Indian phi-losophy and in the philosophy of ancient China. It is shown that number, counting, numerology in the culture of Ancient India and Ancient China played an important, metaphysical role. It justifies why in an-cient Indian philosophy there could be exactly six darshanas, since they exhausted the body of Vedic philosophy (astics). The rest of the schools of an-cient Indian philosophy, therefore, could not claim the status of darshan. The special significance of the number six for Chinese philosophy is also asso-ciated with the presence of six schools and with the Yin symbolism. Since the link «yin» – «yang» is im-portant for the ancient Chinese culture, the number «nine» (the symbol «yang») also acquires special significance for the ancient Chinese culture. It is assumed that together the numbers «nine» and «six» in Chinese culture mean «the number of the Sage».

“Leftie snowflakes” and other metaphtonymies in the British political discourse

2019 ◽  
Vol 18 (3) ◽  
pp. 371-392 ◽  
Author(s):  
Ewelina Maria Prażmo
Keyword(s):  
Political Discourse ◽  
Cognitive Linguistics ◽  
Conceptual Metaphor ◽  
The Political ◽  
British Politics ◽  
Methodological Framework

Abstract The present paper deals with the use of deliberate metaphors in the political discourse. The potential of dehumanising metaphors to create derogatory descriptions used to disparage one’s political opponents is analysed. Also, metaphorical descriptions prove to be very productive in creating polysemy in previously monosemous items which are used in a new capacity in order to create an effect of novelty and surprise. This function appears especially useful in the language of politics in general, and the language of British politics in particular. The paper is maintained within the methodological framework of cognitive linguistics, focusing on the theories of conceptual metaphor and conceptual metonymy.

The Political Ecology of the Daoist Body

2017 ◽  
pp. 110-132
Author(s):  
James Miller
Keyword(s):  
Political Ecology ◽  
Cognitive Science ◽  
Aesthetic Experience ◽  
The Body ◽  
The Political ◽  
The World ◽  
Mind And Body ◽  
Embodied Cognitive Science ◽  
Community Ethics

The Daoist experience of the world in the body and the body in the world is fundamentally an aesthetic experience, but one that must be trained through disciplines of body cultivation. Daoist body cultivation traditions are thus relevant for the task of overcoming the bifurcation between body and world, and mind and body, two insights that are explored in relation to the contemporary phenomenology and embodied cognitive science respectively. The Daoist aesthetic experience is connected to community ethics based on the principle of producing the optimal flourishing of the body and the world.

scholarly journals 中國傳統文化對生命倫理的影響

2007 ◽  
Vol 5 (2) ◽  
pp. 133-145
Author(s):  
Zongliang XU
Keyword(s):  
Social Life ◽  
Chinese Culture ◽  
Human Life ◽  
Great Influence ◽  
The Body ◽  
Main Body ◽  
Cultural Resources ◽  
Mind And Body ◽  
Literature History ◽  
Chinese View

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國傳統文化的特點是整體性、綜合性，是互為經緯的一體文化，其核心是倫理道德思想。與生命倫理相關的重要觀念有：天人合一、神形相即、知行合一以及豐富的生命觀。當代生命倫理學必須在生命、倫理兩方面以及兩者的關係上，在理論探索與實踐活動的結合上下功夫，更須思考倫理問題背後的本質性終極性的理念。生命倫理學不是簡單的應用倫理，它會深涉生命哲學、道德哲學等領域，中國傳統文化中的豐富思想可以為生命倫理學的發展提供寶貴的思想資源。China, with a civil history of 5000 years, has rich cultural resources. Chinese culture differs from Western culture in the content of thought, the means of thinking and the form of expression. Generally, Chinese culture is not an analytical, discursive, dualistic system. Rather, it is characteristic of an entire, comprehensive monism. In the humanities, the Chinese have integrated literature, history and philosophy into one system, making them an integral whole. As the main body of Chinese culture, Confucianism, Daoism and Buddhism agitate and annotate each other, becoming a cultural unity. Finally, the core of Chinese culture is the thought of morality.The important ideas of Chinese culture include the following. First is the unity of heaven and human. From the Chinese view, nature as a big cosmos and human as a small cosmos are closely bound up and regarded as an organic whole. The concept of "the unity of heaven and human" runs through the every aspect of human social life: political, economic, custom, moral as well as the relation between human and nature.Second is the unity of mind and body. Under this view, the body and the mind are interdependent. It emphasizes that the life is an integral whole and cannot be separated sharply between mind and body. The process of life is the process of keeping balancing and harmonizing between body and mind. The third is the unity of knowing and doing. This idea takes that knowing and doing cannot be taken separately, they must be linked up with each other. A focus is give to practice - knowing is always serving for the purpose of doing. Finally, Chinese culture carries rich concepts of life.These characteristics exert great influence on bioethics. Take the issue of euthanasia as an example. Should euthanasia be moral and legal? How should we choose euthanasia? From the Chinese view, these are in-depth problems concerning at least how we should understand human life as a unity of mind and body. A terminal patient usually has both bodily and psychological suffering. If we only attempt to relieve his bodily suffering by offering euthanasia, we will cut apart his whole life and be unable to embody the humanistic spirit of medicine.DOWNLOAD HISTORY | This article has been downloaded 57 times in Digital Commons before migrating into this platform.

scholarly journals 中國傳統的整體觀的思維模式對意義與神聖價值的拯救

2015 ◽  
Vol 13 (2) ◽  
pp. 123-125
Author(s):  
Yu CAI
Keyword(s):  
Chinese Culture ◽  
Chinese Philosophy ◽  
Medical Model ◽  
The Body ◽  
Social Psychological ◽  
Western Model ◽  
The Enlightenment ◽  
Sacred Values ◽  
Digital Commons ◽  
The Mind

LANGUAGE NOTE | Document text in Chinese; abstract in English only.The failure to reform the modern Western model of medicine stems from the reductionist mode of thinking, as demonstrated by Prof. Jeffrey Bishop. Since the Enlightenment, the popular mode of thinking in Western medicine has been a kind of mechanical materialist reductionism, which is characteristic of instrumental rationality. It is also a spatial pattern of thinking—the body becomes separable from the mind. The thinking underlying Chinese medicine and Confucian bioethics based on Chinese philosophy, in contrast, is holistic in nature. Meaning and sacred values appears only in the mindset of the whole. From the Confucian bioethical perspective, a reasonable medical model is one based on the patient’s overall biological, social, psychological, and spiritual existence, rather than on any one of these as a discrete factor. Confucian bioethics is a mix of uncompromising realism and reasonable belief in the Dao of Heaven and the virtue of ren (humanity). It is rooted in traditional Chinese culture, and remains what the Chinese need today.DOWNLOAD HISTORY | This article has been downloaded 33 times in Digital Commons before migrating into this platform.

Variations of the Mixed Discourse

2018 ◽  
Author(s):  
Chantal Jaquet
Keyword(s):  
The Body ◽  
States Of Mind ◽  
Mind And Body ◽  
The Mind ◽  
Shed Light

Lastly, on the basis of this definition, the author shows how affects shed light on the body-mind relationship and provide an opportunity to produce a mixed discourse that focuses, by turns, on the mental, physical, or psychophysical aspect of affect. The final chapter has two parts: – An analysis of the three categories of affects: mental, physical, and psychophysical – An examination of the variations of Spinoza’s discourse Some affects, such as satisfaction of the mind, are presented as mental, even though they are correlated with the body. Others, such as pain or pleasure, cheerfulness (hilaritas) or melancholy are mainly rooted in the body, even though the mind forms an idea of them. Still others are psychophysical, such as humility or pride, which are expressed at once as bodily postures and states of mind. These affects thus show us how the mind and body are united, all the while expressing themselves differently and specifically, according to their own modalities.

Sign in / Sign up

Export Citation Format

Share Document