Tradicinės kinų pasaulėžiūros holistiškumas

LTŠio straipsnio tikslas ir yra konceptualiai bei komparatyvistiškai aptarti klasikinės kinų pasaulėžiūros „sintetiškumo" šaknis, bruožus bei jos suformuotus kultūrinius idealus, taip pat jos įtaką šiuolaikinei Vakarų kultūrai. Kinų tradicinės pasaulėžiūros savitumas išryškėja mikro- ir makrokosmoso santykiuose bei jų sąveikavimo principuokinų filosofinėmis-kultūrinėmis kategorijomis, t. y. harmonija (he), šviesumas-tamsumas (yin-yang), gyvybine energija (qi), širdis-protas (xin), principas (U) ir kt. Pasirinkti tokį konceptualinį metodą skatina pats kinų mąstymo būdas, pagrįstas, kaip matysime, mikro- ir makrokosmoso tapatinimu. Jis kreipia žvilgsnį iš atskiry- bės į visumą (o ne atvirkščiai; tai būdingiau vakariečiams); atskira sąvoka jam padeda ieškoti asociatyvių ryšių su kitomis sąvokomis ir visa pasaulėžiūros sistema. (Todėl neatsitiktinai vienu pirmųjų ir svarbiausių sinologijos metodų tapo lingvistika.) Tačiau kinų pasaulėžiūros savitumas išryškėja, tik sugretinus ją su kitomis mąstymo tradicijomis. Todėl čia ir pasitelkiamas komparatyvistinis metodas, padėsiantis atskleisti kai kuriuos sąvokų traktavimo skirtumus tarp svarbiausių kinų filosofinių mokyklų ir palyginti jas su vakarietiškomis sampratomis. Nes tik nurodžius kiniškosios ir vakarietiškosios mąstymo tradicijų „įtampos" bei sąlyčio taškus galima kalbėti apie abipusį jų aktualumą ir galimo derinimo galimybę. [Iš straipsnio, p. 107-108]

ENThe present article aims to discuss the essential features of the traditional Chinese world outlook on a conceptual and comparative basis and to consider its influence on the formation of cultural values and contemporary Western culture. The specificity of the Chinese world outlook manifests itself in the relations between the microcosmos and the macrocosmos as well as the principles of their expression. They are examined by inviting philosophical conceptions to clarify each other, namely 1) harmony (he), based on compliance and dynamic synergy of elements; 2) interaction of polar forces yin-yang established on complementarity and a relative struggle; 3) vital energy (qi) to implicate the inner interconnection of things and natural creativity. It is these conceptions that reveal the substantial trait of Chinese holistic world view - the immanent identity ("wholeness in one and one in wholeness" model) of the microcosmos and the macrocosmos and the core principle of being, processuality. In the cultural sphere, they were specified into the idea of organic harmony of humans and the nature. A human being as microcosmos was considered to be a provider of universal creative origin and a realizer of its full value. Therefore, inside he was related to celestial power (Heaven, Dao) and obligated to a full self-realization, self-excess and integration into the universe. This realization was also perceived holistically, since the complementarity of yin-yang did not allow to separate in a human being the spiritual and the bodily origin, thinking and sensation, word and action. Such comprehension of correlation between an individual and the universe predestined 1) interweaving and synthesizing of different areas of the Chinese culture; 2) balancing of a human status and "ecologicness" of its relation with the nature; 3) natural and empirical substantiation of human activities.The present features of Chinese world outlook - the awareness of harmony, yin-yang complementarity , inner interconnection between a human and the nature (or God) in many respects differed from Western classical thinking, the most characteristic features of which are dualism (a cardinal struggle of oppositions), substantialistic- atomistic definition of the essence of things, and their mechanical linkage. The harmony of the Chinese world became an alternative to westerners rushing about between various extremities. However, the reception of this phenomenon was predestined by the problems in the West and mainstreaming attitudes which prevented from its comprehensive understanding and correct interpretation. For instance, the educators of the 17-18th centuries emphasized the rationality of the Chinese world outlook, while the Romantics of the 19th c. pointed out their irrationality. However, the understanding of Eastern culture gradually altered the Western world outlook. The key point in this alteration is the emergence of a principle of movement and energetism when interpreting being. World pro- cessuality was established also by Western scientific findings in the 1st half of the 20th c. It helped the West not only come substantially close to the Chinese world outlook, but also to stop back to its oldest sources of culture. Comparative studies, however, help unfold not only the specificity of the Chinese world outlook. They show that holistic thinking is not a unique feature of the Chinese culture; it might be observed in several thinking traditions of the West as well. Therefore, it need not to be treated as exotic or ideal, since its real implementation was and remains problematic. [From the publication p. 465-466]