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Equivalences of Experience in Eric Voegelin and Chuang-Tze

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Abstract:

When learning something new we begin without a clear direction. Our ability to find our way has not yet begun and we are faced with an inability to make distinctions. Yet, we do bring our own experiences and thoughts with us. Let us begin our study of ChuangTze
by thinking not just about Chinese thought and ChuangTze. But, also, with ChuangTze. Here is how he describes the path from skill to no skill.

Most Common Document Word Stems:

tze (29), chuang (29), chines (26), one (24), translat (21), text (18), way (17), book (13), languag (11), taoism (11), voegelin (10), work (10), graham (9), see (9), univers (9), speech (9), would (8), eric (8), may (8), dao (8), learn (8),

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Voegelin, Chuang-Tze,
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Dolph, Stanwood. "Equivalences of Experience in Eric Voegelin and Chuang-Tze" Paper presented at the annual meeting of the American Political Science Association, Hyatt Regency Chicago and the Sheraton Chicago Hotel and Towers, Chicago, IL, Aug 30, 2007 <Not Available>. 2013-12-15 <http://citation.allacademic.com/meta/p211865_index.html>

APA Citation:

Dolph, S. B. , 2007-08-30 "Equivalences of Experience in Eric Voegelin and Chuang-Tze" Paper presented at the annual meeting of the American Political Science Association, Hyatt Regency Chicago and the Sheraton Chicago Hotel and Towers, Chicago, IL Online <APPLICATION/PDF>. 2013-12-15 from http://citation.allacademic.com/meta/p211865_index.html

Publication Type: Conference Paper/Unpublished Manuscript
Abstract: When learning something new we begin without a clear direction. Our ability to find our way has not yet begun and we are faced with an inability to make distinctions. Yet, we do bring our own experiences and thoughts with us. Let us begin our study of ChuangTze
by thinking not just about Chinese thought and ChuangTze. But, also, with ChuangTze. Here is how he describes the path from skill to no skill.

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Document Type: application/pdf
Page count: 8
Word count: 407
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Experience and Symbolization in Chuang­Tze S. Barret Dolph Hua­Fan University Prepared for delivery at the 2007 Annual Meeting of the American Political Science Association   August 30th­September 2nd  2007 When learning something new we begin without a clear direction. Our ability to find our way  has not yet begun and we are faced with an inability to make distinctions. Yet  we do bring our  own experiences and thoughts with us. Let us begin our study of Chuang­Tze by thinking not  just about Chinese thought and Chuang­Tze. But  also  with Chuang­Tze. Here is how he  describes the path from skill to no skill.1  Cook Ting was carving an ox for Lord Wen­Hui. Wherever  his hand slapped and shoulder  lunged  foot stamped and knee crooked  with a hiss! With a thud! The brandished blade as it  sliced never missed the rhythm  now in time with the Mulberry Forest dance  now with an  orchestra playing the Ching­Sou. "Ah  good!" said Lord Wen­Hui. "Has the craft reached such heights?"  "What your servant cares is for the Way. I have left the craft behind me. When I first began to  carve oxen  wherever I looked I saw nothing but oxen. Three years more  and I never saw an  ox as a whole. And by now  I come on it through the daemonic in me  do not look with the  eye. With the senses I know when to stop  but the daemonic I want to run its course. I rely on  Heaven's structuring.  cleave along the main seams  let myself be guided by the main  cavities  adapt to whatever is inherently so. A ligament or tendon I never touch  not to  mention solid bone. A good cook changes his knife once a year  because he hacks. A  common cook changes once a month  because he smashes. Now I have had this knife for  nineteen years  and have carved several thousand oxen  but the edge is as though it were  fresh from the grindstone. At that joint there is an interval  and the edge of a knife has no  thickness; if you were to insert what has no thickness where there is an interval  then  what  more could you ask  of course there is ample room to move the edge about. That's why after  nineteen years the edge of my knife is as though fresh from the grindstone. However  each time I come to something intricate  I see where it will be hard to handle and  gravely prepare myself  my gaze settles on it  action slows down for it  I move the knife gently  – and at one stroke the tangle has been unraveled  as a clod crumbles to the ground. I stand  knife in hand  look round proudly at everyone  dawdle to enjoy my triumph until I'm quite  satisfied  then clean the knife and put it away." "Good!" said Lord Wen­Hui. "Listening to the words of Cook Ting  I have learned from them  1 Both sections quoted in this paper are from what are called the "Inner Chapters." The book is generally  broken up into the inner and outer chapters. The  inner chapters are those said to have been written by  Chuang­Tze and the latter could not have been written by him due to numerous anachronisms and stylistic  differences. how to nurture life."2 This passage is not only well known but it is quite pertinent to our task at hand. How can we 
Voegelin  Eric. 1990 Equivalences of Experience and Symbolization in History Collected  Works of Eric Voegelin  Volume 12. Baton Rouge: Louisiana State University Voegelin  Eric. 2002  What is Political Reality?  Collected Works of Eric Voegelin  Volume  6. Baton Rouge: Louisiana State University Voegelin  Eric. 1990 The Beginning and the Beyond  Collected Works of Eric Voegelin   Volume 28. Baton Rouge: Louisiana State University Voegelin  Eric.2000 In Search of Order Collected Works of Eric Voegelin  Volume 18.  Baton Rouge: Louisiana State University These are the texts I concentrated on in preparing for this speech.


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