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Chinese philosophy EssayTaiji (literally smashing pole) is a Chinese cosmogonical term for the absolute Ultimate distinguish of undifferentiated absolute and infinite potentiality, contrasted with the Wuji ( , Without Ultimate). The term Taiji and its other spelling Tai chi (using Wade-Giles as opposed to Pinyin) are most commonly used in the West to refer to Taijiquan (or Tai chi chuan, ), an internal martial art, Chinese meditation system and health practice. This article, however, refers only to the use of the term in Chinese philosophy and Daoist spirituality. Contents hide 1 The word 2 Taiji in Chinese texts 2. 1 Zhuangzi 2. 2 Huainanzi 2. 3 Yijing 2. 4 Taijitu shuo 3 Core concept 4 See in like manner 5 References editThe word Chinese taiji is a compound of tai ? great grand supreme extreme very too (a upper side variant of da ? big large great very) and ji ? pole roof ridge highest/utmost point extreme solid grounds pole reach the last attain exhaust.In analogy wi th the figurative meanings of English pole, Chinese ji ? ridgepole can mean geographical pole direction (e. g. , siji four corners of the earth lands end), magnetic pole (Beiji North Pole or yinji negative pole anode), or celestial pole (baji farthest points of the universe remotest place).Common English translations of the cosmological Taiji are the Supreme Ultimate (Le Blanc 1985, Zhang and Ryden 2002) or Great Ultimate (Chen 1989, Robinet 2008) but other versions are the Supreme Pole (Needham and Ronan 1978), Great Absolute, or Supreme house (Adler 1999). editTaiji in Chinese texts Taiji references are found in Chinese classic texts associated with manyschools of Chinese philosophy. Zhang and Ryden explain the ontological necessity of Taiji. Any philosophy that asserts two elements such as the yin-yang of Chinese philosophy bequeath also look for a term to reconcile the two, to ensure that both belong to the same flying field of discourse. The term supreme ultimate perfor ms this role in the philosophy of the Book of Changes.In the Song dynasty it became a metaphysical term on a score with the Way. (2002179) editZhuangzi The Daoist classic Zhuangzi introduced the Taiji concept. One of the (ca.3rd century BCE) Inner Chapters contrasts Taiji great ultimate (tr. zenith) and Liuji six ultimates six cardinal directions (tr. nadir). The Way has attributes and evidence, but it has no action and no form. It may be transmitted but cannot be received. It may be apprehended but cannot be seen.From the root, from the stock, before on that point was heaven or earth, for all timeless public truly has it existed. It inspirits demons and gods, gives birth to heaven and earth. It lies above the zenith but is not high it lies beneath the nadir but is not deep.It is prior to heaven and earth, but is not ancient it is senior to high antiquity, but it is not old. (tr. Mair 199455) editHuainanzi The (2nd century BCE) Huainanzi mentions Taiji in a context of a Daois t Zhenren true person perfected person who perceives from a Supreme Ultimate that transcends categories like yin and yang. The fu-sui (burning mirror) gathers fire energy from the sun the fang-chu (moon mirror) gathers dew from the moon. What are contained between Heaven and Earth, even an expert calculator cannot compute their number.Thus, though the travel by can handle and examine extremely small things, it cannot lay hold of the brightness of the sun and moon. Were it within the grasp of ones hand (within ones power) to gather things within one mob from the Supreme Ultimate (tai-chi ) above, one could immediately shit both fire and water. This is because Yin and Yang share a common chi and move each other. (tr. Le Blanc 1985120-1) editYijing Taiji also turn ups in the Xici Appended Judgments commentary to the Yijing, a late section traditionally attributed to Confucius but more likely dating to about the 3rd century B.C. E. 1Therefore there is in the Changes the Great P rimal Beginning. This generates the two primary forces. The two primary forces generate the four images. The four images generate the eight trigrams. The eight trigrams determine costly fortune and misfortune. Good fortune and misfortune create the great field of action. (tr. Wilhelm and Baynes 1967318-9) This two-squared generative sequence includes Taiji, Liangyi Two Polarities Yin and Yang, Sixiang Four Symbols (Chinese constellation), and Bagua Ba gua. Richard Wilhelm and Cary F. Baynes explain.The fundamental postulate is the great rudimentary beginning of all that exists, tai chi in its original meaning, the ridgepole. Later Indian philosophers devoted much thought to this idea of a primal beginning. A still earlier beginning, wu chi, was represented by the symbol of a circle. Under this conception, tai chi was represented by the circle divided into the get and the dark, yang and yin, . This symbol has also played a significant part in India and Europe. However, specula tions of a Gnostic-dualistic character are foreign to the original thought of the I Ching what it posits is merely the ridgepole, the line.With this line, which in itself represents oneness, duality comes into the world, for the line at the same time posits an above and a below, a right and left, front and back in a word, the world of the opposites. (1967lv) editTaijitu shuo Zhous Taijitu diagram The Song Dynasty philosopher Zhou Dunyi (1017-1073 CE) wrote the Taijitu shuo Explanation of the Diagram of the Supreme Ultimate, which became the cornerstone of Neo-Confucianist cosmology. His brief text synthesized aspects of Chinese Buddhism and Daoism with metaphysical discussions in the Yijing.Zhous key terms Wuji and Taiji appear in the opening line , which Adler notes could also be translated The Supreme Polarity that is Non-Polar . Non-polar (wuji) and even so Supreme Polarity (taiji) The Supreme Polarity in activity generates yang yet at the limit of activity it is still. In s tillness it generates yin yet at the limit of stillness it is also active. Activity and stillness alternate each is the infrastructure of the other. In distinguishing yin and yang, the Two Modes are thereby established. The alternation and combination of yang and yin generate water, fire, wood, metal, and earth.With these five phases of qi harmoniously arranged, the Four Seasons proceed through them. The Five Phases are exclusively yin and yang yin and yang are simply the Supreme Polarity the Supreme Polarity is fundamentally Non-polar. Yet in the generation of the Five Phases, each one has its nature. (tr. Adler 1999673-4) Instead of usual Taiji translations Supreme Ultimate or Supreme Pole, Adler uses Supreme Polarity (see Robinet 1990) because Zhu Xi describes it as the alternating principle of yin and yang, and insists that taiji is not a thing (hence Supreme Pole will not do).Thus, for both Zhou and Zhu, taiji is the yin-yang principle of bipolarity, which is the most fundam ental ordering principle, the cosmic first principle. Wuji as non-polar follows from this. editCore concept Taiji is understood to be the highest conceivable principle, that from which existence flows. This is very similar to the Daoist idea reversal is the movement of the Dao. The supreme ultimate creates yang and yin movement generates yang when its activity reaches its limit, it becomes tranquil.Through tranquility the supreme ultimate generates yin. When tranquility has reached its limit, there is a return to movement. Movement and tranquility, in alternation, become each the source of the other. The distinction between the yin and yang is determined and the two forms (that is, the yin and yang) stand revealed. By the transformations of the yang and the union of the yin, the 5 elements (Qi) of water, fire, wood, metal and earth are produced. These 5 Qi become diffused, which creates harmony.Once there is harmony the 4 seasons can occur. Yin and yang produced all things, and the se in their turn produce and reproduce, this makes these processes never ending. (Wu, 1986) Taiji underlies the practical Taijiquan (Tai Chi Chuan) A Chinese internal martial art based on the principles of Yin and Yang and Taoist philosophy, and devoted to internal dynamic and physical training. Taijiquan is represented by five family styles Chen, Sun, Yang, Wu(Hao), and Wu (NQA Meeting).