It is curious to note the dissonance between eastern philosophy and Existentialism. Outwardly, they have similar forms, yet a close reading of Taoism reveals core beliefs that are far more in concert with puritan Christianity than Marxist existentialism. Existence preceding essence, for example, is contrary to Taoist beliefs concerning the order in the universe. "In the Great Beginning, there was nonbeing; there was no being, no name. Out of it arose One; there was One, but it had no form. Things got hold of it and came to life, and it was called Virtue." Note that Virtue cannot arise without "things" taking hold of the essence of the formless One. "Virtue", in the writings of the sage Chuang-Tzu, we may take to mean "life". "sentient life", or consciousness, is held to be a fall from Virtue, as the enquiring mind focuses upon the particular, and not the universal. In this evolution to conscious thought and action, Virtue is corrupted by distraction upon particulars, and harmony with the Way is lost. In any case, it is curious to note that Existentialism is not just regarded as suspect, and perhaps deranged, by many western thinkers. Chuang-Tzu could never have tolerated such people as Existentialists. He would have tied a stone to his back, and jumped into the Lu river, to show his offence at such barbarism. Or, perhaps, he would have written a poem with a sage doing this, in the story. It's a theme, in Taoism. The Prince who rules as Son of Heaven (yes) on earth says something awkward at the tea party, and then the great sage of calmness and rationality ties a stone to his back, and jumps into a river. They must have gone through an awful lot of sages. Even so, it is cleaner and quicker than crucifixion. It's the easy way out. Clearly, Jesus Christ was a man who had a Way, according to Taoist principles.
A very interesting presentation indeed. I suspect Jordan Peterson will be interested. One wonders if, perhaps, the world of fine art may guide us towards the true origins of existentialist thought in western culture, during the modern period. One is mindful of the very significant influence of oriental style upon the painting of Van Gough. After studying Japanese masters, and copying their form precisely, he was declared a vibrant genius of a new paradigm, inside Europe. Perhaps one may enjoy the same sense of Taoist thought intruding itself into western philosophy, as the roots of modern existential thought. Taoist philosophy has an aching melancholy, a certain cynicism of human spirit that underwrites, or undermines, existentialist philosophy. Power is held to be utterly corrupt, and inherently confusing to virtue. The sage is held to be most enlightened when silent and aloof. The Way, the essence of heaven, is denied the man who strives for it, and thus inaction is celebrated as an admirable goal. In this stagnant celebration of the lifeless, the silly riddle of the clever man is given weight. Meanwhile, the powerful men who fed the Taoist priests with grain grown by slaves, they chopped each others children to pieces with sharp swords, in a relentless orgy of murder. All the while, their pet priests spoke of sacred harmony in soft tones, and offered riddles to those who begged heaven for salvation. Yet, not all in Taoism is cynical and melancholy. Two examples from the same scripture illustrate the variety. The first shows the sadness of the deaf god, the second shows a curious alignment with the notion of christian virtues, and even suggests that virtue may achieve power, for useful ends. These passages are from a disciple of Lao Tse, writing around 300 CE. "The formless moves to the realm of forms. The formed moves back to the realm of formlessness. This all men alike understand. But it is not something to be reached by striving. The common run of men all alike debate how to reach it. But those who have reached it do not debate, and those who debate have not reached it. Those who peer with bright eyes will never catch sight of it. Eloquence is never as good as silence. The Way cannot be heard: to listen for it is not as good as plugging up your ears. This is called the Great Acquisition." More pleasing, and perhaps showing deep fellowship with Christian belief, we may read: "The fruits of trees and vines have their patterns and principles. Human relationships, too, as difficult as they are, have their relative order and precedence. The sage, encountering them, does not go against them: passing beyond, he does not cling to them. To respond to them in a spirit of harmony- this is virtue. To respond to them in a spirit of fellowship- this is The Way. Thus it is that emperors has raised themselves up, and kings have climbed to power."
Wonderful experience listening to this thank you
"I never look back dahling. It distracts from the NOW." - Edna 'E.' Mode. Maybe the 'E' stands for existentialism.
It is curious to note the dissonance between eastern philosophy and Existentialism. Outwardly, they have similar forms, yet a close reading of Taoism reveals core beliefs that are far more in concert with puritan Christianity than Marxist existentialism. Existence preceding essence, for example, is contrary to Taoist beliefs concerning the order in the universe.
"In the Great Beginning, there was nonbeing; there was no being, no name. Out of it arose One; there was One, but it had no form. Things got hold of it and came to life, and it was called Virtue."
Note that Virtue cannot arise without "things" taking hold of the essence of the formless One. "Virtue", in the writings of the sage Chuang-Tzu, we may take to mean "life". "sentient life", or consciousness, is held to be a fall from Virtue, as the enquiring mind focuses upon the particular, and not the universal. In this evolution to conscious thought and action, Virtue is corrupted by distraction upon particulars, and harmony with the Way is lost.
In any case, it is curious to note that Existentialism is not just regarded as suspect, and perhaps deranged, by many western thinkers. Chuang-Tzu could never have tolerated such people as Existentialists. He would have tied a stone to his back, and jumped into the Lu river, to show his offence at such barbarism. Or, perhaps, he would have written a poem with a sage doing this, in the story. It's a theme, in Taoism. The Prince who rules as Son of Heaven (yes) on earth says something awkward at the tea party, and then the great sage of calmness and rationality ties a stone to his back, and jumps into a river.
They must have gone through an awful lot of sages. Even so, it is cleaner and quicker than crucifixion. It's the easy way out. Clearly, Jesus Christ was a man who had a Way, according to Taoist principles.
I have commentef that these videos are like Christian crack cocaine. Thankfully a tad more wholesome. Blessings!
First one to watch this... It is an honour. Thank you. Excited😊
Thank you professor Gore for that Existentialism of the 60s. No doubt it is a Philosophy on loneliness.
Maynard G. Krebs was played by Bob Denver...who also played Gilligan.
Just an observation...
Your voice is a good imitation of Jack Benny to my ears.
This dude is a great instructor. Putting those kids on the spot!
Wow Sarah!
Soli deo Gloria!
.... you're not bad either Bruce.
A very interesting presentation indeed. I suspect Jordan Peterson will be interested.
One wonders if, perhaps, the world of fine art may guide us towards the true origins of existentialist thought in western culture, during the modern period. One is mindful of the very significant influence of oriental style upon the painting of Van Gough. After studying Japanese masters, and copying their form precisely, he was declared a vibrant genius of a new paradigm, inside Europe.
Perhaps one may enjoy the same sense of Taoist thought intruding itself into western philosophy, as the roots of modern existential thought.
Taoist philosophy has an aching melancholy, a certain cynicism of human spirit that underwrites, or undermines, existentialist philosophy. Power is held to be utterly corrupt, and inherently confusing to virtue. The sage is held to be most enlightened when silent and aloof. The Way, the essence of heaven, is denied the man who strives for it, and thus inaction is celebrated as an admirable goal. In this stagnant celebration of the lifeless, the silly riddle of the clever man is given weight. Meanwhile, the powerful men who fed the Taoist priests with grain grown by slaves, they chopped each others children to pieces with sharp swords, in a relentless orgy of murder. All the while, their pet priests spoke of sacred harmony in soft tones, and offered riddles to those who begged heaven for salvation.
Yet, not all in Taoism is cynical and melancholy. Two examples from the same scripture illustrate the variety. The first shows the sadness of the deaf god, the second shows a curious alignment with the notion of christian virtues, and even suggests that virtue may achieve power, for useful ends. These passages are from a disciple of Lao Tse, writing around 300 CE.
"The formless moves to the realm of forms. The formed moves back to the realm of formlessness. This all men alike understand. But it is not something to be reached by striving. The common run of men all alike debate how to reach it. But those who have reached it do not debate, and those who debate have not reached it. Those who peer with bright eyes will never catch sight of it. Eloquence is never as good as silence. The Way cannot be heard: to listen for it is not as good as plugging up your ears. This is called the Great Acquisition."
More pleasing, and perhaps showing deep fellowship with Christian belief, we may read:
"The fruits of trees and vines have their patterns and principles. Human relationships, too, as difficult as they are, have their relative order and precedence. The sage, encountering them, does not go against them: passing beyond, he does not cling to them. To respond to them in a spirit of harmony- this is virtue. To respond to them in a spirit of fellowship- this is The Way. Thus it is that emperors has raised themselves up, and kings have climbed to power."