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Chinese Traditional Wushu Ethics Research

Posted on:2017-05-08Degree:DoctorType:Dissertation
Country:ChinaCandidate:S P LiFull Text:PDF
GTID:1227330488979249Subject:Ethnic Traditional Sports
Abstract/Summary:PDF Full Text Request
The first chapter of <Mean>, which is called “the teaching method of Confucian”, says “The mandate of god is human nature, acting according to nature is Dao, and cultivating Dao is education.” The saying draws a picture of majesty reflecting ethics between human and nature, body and mind, man and man. These three ethics support Chinese traditional ethic framework and lead the spirit temperament of the whole Chinese nation, so that glorious achievements and significant limitations in the process of the evolution of the Chinese civilization for thousands of years are related to them.In the historical process of the formation and development of Chinese traditional culture, whose core is ethics, Chinese traditional Wushu actively interacts with the culture to accumulate and form the diverse and distinct traditional Wushu ethics. Traditional Wushu ethics fundamentally determines the occurrence and development of traditional Wushu and regulates Wushu practitioners’ behavior, value orientation, mode of thinking and aesthetic taste. Also it has important influence on the whole society and national development.Under the guidance of materialistic dialectics, process methodology and system analysis method, the paper takes traditional Wushu ethics as the research object, and comprehensively uses methods of documentation research, comparative research, historical analysis, case analysis, grafting, introspection, class analysis and others. Under the basis of clarifying the "ethics" and "morality" connotation, on the background of the pre Qin philosophy and Confucian school in Song and Ming dynasties and from the perspective of relationships between man and man, body and mind, nature and man, the paper systematically teases apart the main content, forming reasons and historical influences of the traditional Wushu ethics, and deeply studies and fundamental orientation and implementation methods of traditional Wushu ethics. These can help to form the Wushu ethics research pattern and to deeply reveal the historical reasons of Wushu’s occurrence and development. Also these can provide historical basis to the social transformation of creative and innovative development of Wushu ethics to serve the present socialist moral construction in China.There is a difference between "ethics" and "morality". They both include three kinds of relationships between man and man, body and mind, nature and man, but the scope of ethics is greater than morality. The ethics covers actually and ideal aspects, but the morality is only limited to the ideal aspect. In the ideal aspect, the meaning of ethics and morality is consistent.Traditional Wushu ethics include three kinds of relationships between man and man, body and mind, nature and man, namely ethics between man and man, body and mind, nature and man respectively. Traditional Wushu ethic between man and man not only refers to as the relationship between individuals, but also contains that between individuals and the society, and that between groups. Traditional Wushu ethic between body and mind not only refers to as the relationship between body and mind, but also contains all relationships among every parts, such as the inside and the outside of the body, every parts of the body and all the sections of the mind, etc. Traditional Wushu ethic between nature and man refers to as the relationship between nature and man. Here the “nature” mainly refers to the the nature of environment and that of morality, excluding the god of religion.Traditional Wushu interpersonal ethic mainly contains loyalty and filial piety first(filial piety, fraternal respect, loyalty, honesty, patriotism and respect for teachers), valuing justice above material gains(chivalrousness and righteousness), putting group before self(integration into the group and putting group first), distinction between sexes(preference for sons, family succession of Wushu) and harmony in diversity(persistency and versatility, emphasis on harmony). From the point of formation reasons, special geographical environment, economic bases and patriarchal clan system established the fundamental keynote of traditional Wushu ethics. The related academic trends of every historical periods strengthened the traditional Wushu ethics value orientation and judging. Painstaking Ethical culture infiltration activities launched by rulers made traditional Wushu be an education tool for all players; The need of survival and development of traditional Wushu players stabilized the formation and existence of all the ethics. From the point of historical influence, traditional Wushu interpersonal ethic maintained national stability and social justice, but also cultivated the foolish filial piety and fealty; it promoted social warmth and interpersonal harmony, but also boosted the growth of sectarian bias and brotherhood without principles; it enhanced the sense of responsibility and the spirit of endurance, but also gave birth to violence and rudeness phenomenon; it improved the height and the life realm, but also instill the thought of grade difference; it guaranteed the stable inheritance of traditional Wushu, but also to some extent hindered the innovation and development of it.Traditional Wushu ethic between body and mind mainly contains the concentration and perseverance(to promote skills), combination of practice and enlightenment(practice to accumulate, enlightenment to rise), cooperation of body and spirit(spirit controls the body and the two cooperate), mutual complementation of Yin and Yang(reciprocal causation of Yin and Yang, being one and two), the physical and mental harmony(Liuhe to be the method, harmony to be the goal), etc. From the point of formation reason, Chinese tradition paid attention to the culture characteristics of introversion, which led the development direction of the traditional Wushu ethic between body and mind; the internal demand of continuously improving Wushu realm drive players to deeply explore in the ethic of body and mind; the intensifying of the interest in training and regimen of Wushu promoted the players to constantly explore the ethic of body and mind; the awakening of Chinese individual self-consciousness, supported the players to continue to pursue the ethic of body and mind. From the point of historical influence, traditional Wushu ethic of body and mind impulsed for players to achieve the moral realm of self-discipline, but also produced a pedantic conservative thought; it provided the path of "deep self" expression, but also bred ego authoritarian tendencies; it created the extremely strong conscious senses of transcendence of traditional Wushu, but also formed some too fantastic thoughts; it strengthened the players harmony ethics, but also added to the mellowest ambiguous attitude; it improved players’ self-sufficiency, but also hindered the development of cognitive rationality about Wushu.The traditional Wushu ethic of nature and man mainly contains the common morality(giving birth is the greatest morality and the source of benevolence), the cross(accommodation and complement of each other), the similarity(the overall and the operation of the universe is similar with man), the harmony and the integration(explore the origin then absorb and transcend), the unity(all things operate parallelly in a broad an lofty vision), etc. From the point of formation reasons, the fear and the sense of belonging for nature in rural society laid the basic style of traditional Wushu ethic of nature and man; the pursuit of “unseparated” in Chinese traditional culture led the development direction of the traditional Wushu ethic of nature and man; the principle of complying with the nature stabilized the ethical stance of traditional Wushu; the mainstream academic trend of exploring the origins in Ming and Song dynasties strengthened the ethic of learning from nature in traditional Wushu. From the point of historical influence, the traditional Wushu ethic of nature and man provided an experience of "infinite" path, but also increased the bad habit of drawing fictitious analogy for the players; it created for players largeness and inclusive mind, but also brought forth the negative thought of indifference for the interpersonal affairs; it enhanced the players’ thought of advocating the morality of giving birth and the thought of utilizing things, but also stimulated the original desire of individualism; it promoted the independence and the enterprising spirit of players, but also cultivated the bad habit of absence of cooperation consciousness; it clearly indicated the artistic charm of Wushu across time and space, but also strengthened the players’ blind admiration for ancient times.For Wushu is a kind of traditional ethical culture, the common value pursuit and spiritual direction of its ethics(man and man, body and mind, nature and man) is “harmony”. That means the fundamental orientation of the form of traditional Wushu ethics is “harmony”. For such fundamental orientation, the Wushu laws targeted harmony plays the role of external security; the Wushu training that pursued harmony acts as the internal reinforcement. The Mean is the method of realizing harmony for the traditional Wushu ethics. Because the Mean is the essence of thinking of Wushu laws that aims for the “harmony”, and is the path of improving Wushu training that pursues the “harmony”. Finally the paper points out that the way of harmony in traditional Wushu ethics is endless, that is to say the highest state of harmony cannot be fully realized. But for players, the real realm in the path of harmony can be improved due to their persistent practice.
Keywords/Search Tags:traditional Wushu, Wushu ethics, interpersonal ethics, physical and mental ethics, ethics of nature and man, ethics, harmony, doctrine of mean, morality
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