what is the meaning of yin and yang?
i mean the symbol
- 5 months agoFavorite Answer
It means balance. For example, you cannot have darkness without having light just as you cannot have light without having darkness
- HenryLv 52 months ago
Yin is the good energy and yang is the bad energy is some East Asian ideas.
- Anonymous5 months ago
I think it is a superimposition, like Astrology.
- DejairLv 65 months ago
To cooperate or to fight ?
- What do you think of the answers? You can sign in to give your opinion on the answer.
- j153eLv 75 months ago
"Why is there something?" is answered in the Chinese tradition (including Chinese philosophy) by the uni-plurality process also seen in Hebrew "Elohim."
The Tao or Dao is Oneness without a Second, as is Brahman; the triune nature of Brahma-Vishnu-Shiva is similar to the Hebrew masculine plural ending, "-im," signifying three or more, and to the Christian Father (or Father-Mother, somewhat as the Yang-Yin)-Son-Holy Spirit.
The similar aspect of Energy as the One is given in the Jewish, Christian, Muslim, Hindu, and Taoist-Confucian traditions, with Buddhism finding a Theravadic Oneness of awakening, and a Mahayanic form of the holy bodhisattva or fully enlightened Buddha assisting others unto "enlightenment," as Energy unfolding.
Thus, the Tao or Dao is Transcendent, and de dao is way of receiving immortality. Chinese thinking is divided into two modes: the Taoist, in which Energy as Transcendent is Energy as Immanent, a kind of Heraclitus flux, whereas the Confucian mode also emphasizes the value of "good and bad." The initial difference is that of physics or physis, as "nature," and psyche or Aristotle's triunity of soul (vegetable, animal, and rational, aka Kant's/Freud's neuro-physiological training basis, the id or animal spirits, akin to Plato's early stages of interpretive perception (Eikasia and Pistis), and ego or Aristotelian rational/Platonic Dianoia (per which, the "talking cure" heals or harmonizes the conflict between the animal/id and the idealism and conscience of the "super-ego"). Later Western thinking turned more again to Kant, i.e., a four-stage basis, in which the vegetative or neurophysiologic in-forms and in turn is feedforwardly informed by the non-physical triunity of id-ego-superego, which latter has also long begun to be traced per scans as neuro-circuitry, e.g. the ideal vs real analysis of the corollary discharge https://psychologydictionary.org/corollary-dischar... Related: "Zen and the Brain" and subsequent books by neurophysiologist Dr. James Austen.
Thus the Taoist mode is more nature/physics, and the Confucian is more ethics-focused, even as the Platonic "Republic" is based on an ethics of feeling, action, and reflection, similar to Kierkegaard's three concurrent spheres of Aesthetics, Philosophy, and Spirituality.
The Taoist notion of yin-yang then finds the myriad (aka the "ten thousand") of things to be resting as perceived, nameable phenomena, each of which may be gathered into sets, or, on another, more finely-grained scale, find further simplification into flux and thence reflecting the One. It is worth noting that all counting or logic is epistemic, i.e., based in how we know: atom-counting science arises of maths, which arise of and are justified by logics, which are based in the quest for knowing and knowing about knowing, epistemology. The two primary traditions in Chinese philosophy both find ontological certitude in Taoist immortality, and in Confucian knowing that the immortals are, and to emulate them is to achieve immortality. The Taoist approach is more as the Theravadic, and the Confucian more as the Mahayanic, as Confucius emphasized demonstration of ethic and virtue in a "Republic"-like harmonic civilization, whereas the Taoists were more focused on becoming immortal per application of the Dao and yin-yang harmony.
So, to answer your question, in one respect "yin and yang" = the geometrized flux of Energy (Great Tao); this = both Heraclitus and Parmenides, with Plato representing the extension of Nous or Noesis unto "Republic" or human society, and the Dianoia of maths and their correlative knowings as fields of science; Aristotle moves further in the direction of atomism, a la Leucippus, which is human objectivism qua scientific reductionism.
p.s. Much of the above is so general as to be arguable in terms of qualifications; however, as a brief overview of God/Energy, Man, and Nature, including man, it is similar to, though not claiming to be as, later Kant's "Opus Postumum" orientation.
- geraldLv 75 months ago
inner peace like a gun in the head you warn the soul to behave or else sort of sounds stupid so does this question to Americans who do have a peacemaker