Experience as art

Asian Philosophy

Volumn 9, Issue 2, 1999, Pages 107-122

  Tan, Sor Hoon ^a,b  

^a UNIVERSITY OF HAWAII   (United States)

^b 3328 Woodlawn Drive ^*  (United States)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 61249478758     PISSN: 09552367     EISSN: None     Source Type: Journal    
DOI: 10.1080/09552369908575493     Document Type: Article

References (67)

1. DEWEY, JOHN (1934a) Art and Experience, in: JO ANN BOYDSTON (Ed.) (1989) The Later Works (1925-1953), Vol. 10 (Carbondale, IL: Southern Illinois University Press).
2. DEWEY, The Later Works (1925-1953), op. cit., note 1, p. 53.
3. Mengzi 2. 1/7/3 (1995) A Concordance to the Mengzi, The ICS Ancient Chinese Text Concordance Series (Hong Kong, The Commercial Press);
4. Xunzi 76/19/1 (1966) A Concordance to Hsun Tzu, Harvard-Yenching Institute Sinological Index Series (Taipei; Chinese Material and Research Aids Service Center reprint).
5. Lüshi chunqiu 5. 3/24/10. A Concordance to the (1994), The ICS Ancient Chinese Text Concordance Series (Hong Kong; The Commercial Press). Unless otherwise stated, Chinese texts translated by author, often modified from existing published translations.
6. Menzi, The ICS Ancient Chinese Text Concordance Series, op. cit., note 7, 13. 9/68/9;
7. Xunzi, The ICS Ancient Chinese Text Concordance Series, op. cit., note 9, 76/19/1.
8. HALL, DAVID L. & AMES, ROGER T. (1987) Thinking Through Confucius (Albany, NY, State University of New York Press), p. 131.
9. For more details of their contrast between aesthetic order and rational order, see also HALL, DAVID L. & AMES ROGER T. (1995) Anticipating China (Albany, NY, State University of New York Press)
10. and idem (1998) Thinking from the Han (Albany, NY, State University of New York Press).
11. The first chapter of Art and Experience is 'The Live Creature'. DEWEY, op. cit., note 1.
12. DEWEY, JOHN (1934) A Common Faith, in: JO, ANN BOYDSTON (Ed) (1989) The Later Works (1925-1953), Vol. 9 (Carbondale, IL, Southern Illinois University Press), p. 12.
13. DEWEY, JOHN, The Later Works (1925-1953), Ibid., p. 12.
14. DEWEY, JOHN (1922) Human Nature and Conduct, in: JO ANN BOYDSTON (1988) The Middle Works (1899-1924), Vol. 14 (Carbondale, IL; Southern Illinois University Press), p. 122.
15. DEWEY, JOHN, The Middle Works (1899-1924), Ibid., p. 197.
16. NICOUS, GRÉGOIRE & PRIGOGINE, ILYA (1977) Self-organization in Non-equilibrium Systems: From Dissipative Structures to Order Through Fluctuations (New York; Wiley-Interscience).
17. HALL & AMES, Self-organization in Non-equilibrium Systems: From Dissipative Structures to Order Through Fluctuations, op. cit., note 10 (1995), p. 185.
18. DEWEY, Self-organization in Non-equilibrium Systems: From Dissipative Structures to Order Through Fluctuations, op. cit., note 1, p. 22.
19. JANTSCH, ERICH (1980) The Self-Organizing Universe (New York, Pergamon Press).
20. DEWEY, The Self-Organizing Universe, op. cit., note 1, p. 11.
21. Lüshi chunqiu 14. 2/71/19, The Self-Organizing Universe, op. cit., note 8.
22. Conversation of the States (Guoyu) (1973) A Concordance to the Kuo-yu, Vol. 2, Chinese Materials and Research Aids Service Center Research Aids Series (Taipei; Chinese Materials and Research Aids Service Center), 11679-82.
23. DEWEY, A Concordance to the Kuo-yu, op. cit., note 1, p. 43.
24. LU JI, op. cit., note 30, p. 3.
25. The Book of Rites (Liji) (1992) A Concordance to the Liji, The ICS Ancient Chinese Text Concordance Series (Hong Kong, The Commercial Press), 19. 4/99/23. 'Cosmic process' here is the translation of tiandi which is often translated as "heaven and earth". However, I view them more as two aspects of the cosmic process, which continues through the interweaving and alternation between the two, i. e. together, they form a polarity which imparts dynamism to the cosmos.
26. DEWEY, The ICS Ancient Chinese Text Concordance Series, op. cit., note 1, p. 154.
27. Porkert explained qi as 'energetic configuration' and 'configurational energy', in PORKERT, MANFRED (1974) The Theoretical Foundations of Chinese Medicine: systems of correspondence (Cambridge, MA, MIT Press).
28. CAO PI, 187-226 AD (1968) Dianlun, in: YEN YIPING (Ed.) Wenjingtang Congshu, Vol 3, Ch. 2 (Taipei; Yiwen yinshuguan), p. 1b.
29. rendered as dispositif in French and translated into 'propensity', 'potential', 'set-up', 'deployment' and even 'instrument' in JULLIEN, FRANÇOIS (1995) The Propensity of Things, JANET LLOYD (Trans.) (New York, Urzone).
30. DEWEY, The Propensity of Things, op. cit., note 1, p. 161f.
31. YU JIANHUA (Ed.) (1957) Zhongguo hualun leibian, (Beijing, Zhongguo yishu chubanshe), p. 801.
32. Translated in JULLIEN, Zhongguo hualun leibian, op. cit., note 40, p. 80.
33. LU JI, Zhongguo hualun leibian, op. cit., note 30, p. 3.
34. DEWEY, Zhongguo hualun leibian, op. cit., note 1, p. 24.
35. SHUSTERMAN, RICHARD (1992) Pragmatist Aesthetics (Cambridge, MA, Blackwell), pp. 62-8
36. DEWEY, Pragmatist Aesthetics, op. cit., note 1, p. 334.
37. YU JIANHUA, Pragmatist Aesthetics, op. cit., note 42, p. 585.
38. LU JI, Pragmatist Aesthetics, op. cit., note 30, p. 2-3.
39. ELIOT, T. S. (1952) Four Quartets, in: Complete Poems and Plays (New York; Harcourt, Brace & the World).
40. DEWEY, Complete Poems and Plays, op. cit., note 1, p. 70.
41. LU JI, Complete Poems and Plays, op. cit., note 30, p. 3.
42. Translated in KENNETH DE WOSKIN (1983) Early Chinese Music and the Origins of Aesthetic Terminology, in: SUSAN BUSH & CHRISTIAN MURCK (Eds) (1983) Theories of the Arts in China (Princeton, NJ; Princeton University Press), p. 199.
43. YU JIANHUA, Theories of the Arts in China, op. cit., note 42, p. 583.
44. DEWEY, Theories of the Arts in China, op. cit., note 1, p. 13.
45. LU JI, Theories of the Arts in China, op. cit., note 30, p. 5.
46. DEWEY, JOHN (1925) Experience and Nature, in: JO ANN BOYDSTON (1988) The Later Works (1925-1953), Vol. 1 (Carbondale, IL, Southern Illinois University Press), p. 272.
47. LI ZEHOU (1989) Chinese Aesthetics, Huaxia meixue (Beijing, Zhongwai wenhua chuban gongsi), p. 2.
48. DEWEY, Chinese Aesthetics, Huaxia meixue, op. cit., note 1, p. 275.
49. RUSKIN, JOHN (1853) The nature of Gothic, in: JOHN RUSKIN (1985) Unto This Last and Other Writings (London, Penguin), pp. 77-109.
50. Some might feel that while Confucianism dominated the ethical-political sphere, art is the milieu of Daoism, LI ZEHOU, Unto This Last and Other Writings (op. cit., note 72, pp. 81-123) however, believed that in art, and probably in other areas, the two complement and supplement each other. I share his view.
51. See also HALL & AMES (1998), Unto This Last and Other Writings, op. cit., note 10, pp. 171-180.
52. Xunzi 77/20/35, Unto This Last and Other Writings, op. cit., note 7.
53. Rites 19. 1/98/27, Unto This Last and Other Writings, op. cit., note 33.
54. Lüshi chunqiu 5. 2/23/11, Unto This Last and Other Writings, op. cit., note 8.
55. The Odes (Maoshi zhushu) (1988) Siku Quanshu Huiyao, Vol. 23 (Taipei, Shijie shuju), p. 4a.
56. Menzi 8. 21/42/23, Siku Quanshu Huiyao, op. cit., note 7.
57. LI ZEHOU, Siku Quanshu Huiyao, op. cit., note 72, p. 35.
58. DE WOSKIN, Siku Quanshu Huiyao, op. cit., note 65, p. 210.
59. LU JI, Siku Quanshu Huiyao, op. cit., note 30, p. 5.
60. DEWEY, Siku Quanshu Huiyao, op. cit., note 1, pp. 155-156.
61. The Book of Change (Yijing) (1966) A Concordance to Yi Ching, Harvard-Yenching Institute Sinological Index Series (Taipei, Chinese Material and Research Aids Center reprint), 46/3.
62. JULLIEN, A Concordance to Yi Ching, Harvard-Yenching Institute Sinological Index Series, op. cit., note 40, p. 93.
63. LI ZEHOU, A Concordance to Yi Ching, Harvard-Yenching Institute Sinological Index Series (op. cit., note 89, p. 68) traced the way this notion links ethics with life process, the material with the spiritual, to the passage in Mencius (Menzi 3. 2/15/19) about 'nourishing the floodlike qī' (yang haoran zhengqi) as an important aspect of ethical practice.
64. Xunzi 77/20/29, A Concordance to Yi Ching, Harvard-Yenching Institute Sinological Index Series, op. cit., note 7.
65. See discussion on the complex ramifications of the two notions and their relationship to each other in HALL & AMES, (1987), A Concordance to Yi Ching, Harvard-Yenching Institute Sinological Index Series, op. cit., note 10, pp. 216-237.
66. YU JIANHUA, A Concordance to Yi Ching, Harvard-Yenching Institute Sinological Index Series, op. cit., note 42, p. 583. It might be argued that Zong Bing, rather than a Confucian, was in fact a Daoist who later also converted to Buddhism. However, as pointed out earlier, Confucianism and Daoism, despite complex and significant divergence, also converge at certain key points in their world views. Moreover, the influence of Zong Bing's view on landscape painting on future generations was certainly not limited to Daoists or Buddhists.
67. JULUEN, A Concordance to Yi Ching, Harvard-Yenching Institute Sinological Index Series, op. cit., note 40, pp. 151-161.