| Titre | Culture de soi et créativité. Réflexions sur la relation entre Mou Zongsan et le Confucianisme énergétique | |
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| Auteur | Fabian Heubel | |
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Revue | Extrême-Orient, Extrême-Occident |
| Numéro | no 29, 2007 De l'esprit aux esprits. Enquête sur la notion de shen | |
| Rubrique / Thématique | III. Saisir la marche des choses. Les esprits dans la métaphysique et la cosmologie / Grasping the workings of things : spirits in metaphysics and cosmology |
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| Page | 151-177 | |
| Résumé |
Heubel Fabian. Culture de soi et créativité. Réflexions sur la relation entre Mou Zongsan et le Confucianisme énergétique. In: Extrême-Orient, Extrême-Occident. 2007, N°29, De l'esprit aux esprits. Enquête sur la notion de shen. Of self and spirits : exploring shen in China. pp. 151-177. Source : Éditeur (via Persée) |
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| Résumé anglais |
Self-Cultivation and Creativity : Reflections on Mou Zongsan's Relationship with an Energetic Confucianism
Within the Chinese history of the self-cultivation (and particularly in Song and Ming Confucianism), the spiritual was confronted with a tendency of ontological " de-hierarchisation ". In philosophy, this movement appeared mainly in the evolution of the concept of " energy " (qi). The relation between the spirit (shen) or the regulating structure (li) on the one hand, and energy on the other constitutes one of the central questions of neo-confucian philosophy. From the northern Song up to the late Ming, the philosophical satus of the concept of qi-energy increasingly raised. During the last decades, scholarly debates on Confucianism in China have been very much influenced by the question whether the réévaluation of energy as a key-concept can provide new and critical perspectives for research into the Confucian tradition. In this debate, Zhang Zai (1020-1078) and Wang Fuzhi (1619-1692) as representatives of energetic Confucianism have been major objects of attention.
With this development as a background, this paper deals with the following problem : if one abandons the value-hierarchy between immanence and transcendence, between the physical and the metaphysical world, and thus undermines the metaphysical basis of spiritual cultivation, how can the relationship between creativity, cultivation and ethics be critically reconceptualized ? According to Mou Zongsan (1909-1995), energetics and cultivation obviously form an opposition, with the moral effort aiming at limitation and control of the flow of energy. Is it possible to think of a more positive relation between cultivation and energetics ? The understanding of "the compénétration of the constituants without adherence" (jianti wulei) as an ascetic practice is thus part of a broader research into alternative modes of relation between ethics, aesthetics and self-cultivation. concept of " energy " (qi). The relation between the spirit (shen) or the regulating structure (li) on the one hand, and energy on the other constitutes one of the central questions of neo-confucian philosophy. From the northern Song up to the late Ming, the philosophical status of the concept of qi-energy increasingly raised. During the last decades, scholarly debates on Confucianism in China have been very much influenced by the question whether the réévaluation of energy as a key-concept can provide new and critical perspectives for research into the Confucian tradition. In this debate, Zhang Zai (1020-1078) and Wang Fuzhi (1619-1692) as representatives of energetic Confucianism have been major objects of attention.
With this development as a background, this paper deals with the following problem : if one abandons the value-hierarchy between immanence and transcendence, between the physical and the metaphysical world, and thus undermines the metaphysical basis of spiritual cultivation, how can the relationship between creativity, cultivation and ethics be critically reconceptualized ? According to Mou Zongsan (1909-1995), energetics and cultivation obviously form an opposition, with the moral effort aiming at limitation and control of the flow of energy. Is it possible to think of a more positive relation between cultivation and energetics ? The understanding of " the compenetration of the constituants without adherence " (jianti wulei) as an ascetic practice is thus part of a broader research into alternative modes of relation between ethics, aesthetics and self-cultivation. Source : Éditeur (via Persée) |
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| Article en ligne | http://www.persee.fr/web/revues/home/prescript/article/oroc_0754-5010_2007_num_29_29_1090 |
