http___en.wikipedia.org_wiki_Yinyang.xml
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Ин-ян Ин и ян (ин – на опростен китайски: 阴; традиционен китайски: 陰; пинин: yīn; ян(г) - опростен китайски: 阳; традиционен китайски: 陽; пинин: yáng; eum-yang на корейски; на английски "yin and yang") в китайската философия и метафизика e концепция, която описва как двете привидно противоположни сили, енергии и принципи (които са част от тайдзи, на бълг. Великия предел. Великия предел е вечно разменящи се и преливащи се противоположности ИН и ЯН.) се допълват взаимно и преливат една в друга. Този принцип е известен и като дуализъм или хармония на противоположните. [редактиране] Същност Ин е гълтачът, пасивен елемент на упадъка (т.е. разбирай, който клони надолу) и се свързва с водата, въздуха, нощта и Луната. Ян е тъпкачът, активен елемент на развитието, съзиданието (т.е. възход, изкачване) и се свързва с огъня, земята, деня и Слънцето. Ян елементите са чисти и видими, докато ин елементите са скрити и неуловими или едва доловими. Ин често е символизиран от водата и въздуха, докато ян е символизиран от огъня и земята. Що се отнася до хората, приема се че жените имат по-голямо количество ин елемент, докато мъжете повече ян. Ин се отнася до женствеността, а ян до мъжествеността. За това ин е наричан също женски елемент, а пък ян - мъжки. В същото време и двата пола притежават от другия елемент в себе си и дори при достигане на желаната вътрешна хармония двата елемента се хармонизират у човека. Това изравняване на елементите ин и ян може да се постигне или чрез духовно развитие или чрез връзките (сексуалност, брак, общувания, среда) като допълване на собствения преобладаващ елемент с елемент у другия (партньор) или другите (среда на общуване). Най-често се смята, че сексуалните партньорства компенсират липсата на пълна хармония на двата елемента, като ги уравновесяват в мъжко-женско, ин и ян. Ян винаги съдържа потенциала на ин и ин винаги съдържа потенциала на ян, тоест ин и ян са противоположни и всеки от тях съдържа в себе си част(ица) от другия. Това виждаме в двете "очи" или "точки" на символа. Така двете сили са комплементарни, а не абсолютни, и са свързани навеки и равностойни по значение. Където едната сила отслабва, другата нараства. Ин и Ян се привличат - Ин привлича Ян и Ян привлича Ин. Едната сила не може без другата, точно както не може да има светлина без мрак и нощ без ден. Чунаг-цу казва, че “Ин е най-високата точка на смразяване, докато ян е най-високата точка на кипене. Смразяването идва от небето (небесата), докато топлината идва от земята. Взаимодействието на тези два елемента създава хи (хармония) и дава начало на нещата.” (Чунаг-цу, Глава 21).[1] Според китайската философия, в началото на света стои У дзи - "Безпределната празнота", където безкрайността и нищото са тъждествени. У Дзи преминава в Тайдзи, където безкрайността се разделя и възникват силите Ин и Ян. От тях след това възникват осемте врати - Багуа, които са различните възможни съответствия на съотношението Ин и Ян. Двете сили винаги се намират в динамично равновесие - Ин поражда Ян и обратно, когато едната сила достигне своя връх, се превръща в другата. В екзистенциален план е важно да се постигне тяхната хармония, която води до затварянето на Тайдзи и постигането на първоначалната У дзи. Терминът е от изключителна важност във всички сфери, в които се борави с китайската терминология - философия, религиозен култ, китайска медицина, етика, бойни изкуства и т. н. С популяризирането на китайската култура, терминът започва да се използва и в западната специализирана или художествена литература. [редактиране] Символът Тайдзи-ту (китайски език (традиционен): 太極圖; китайски език (опростен): 太极图; пинин: Taìjí tú; транскрипция на Wade-Giles: T'ai4 chi2 t'u2; буквално "диаграма на върховния принцип"; на англ. The Taijitu), обикновено наричана у нас и на Запад просто като Ин-Ян, е добре известен символ, произхождащ от китайската култура, представящ принципа на Ин и Ян от таоистката и неоконфуцианската философия, както и някои народни представи. Идеята за Ин и Ян съществува в Китай отпреди поне 400 г. пр. Терминът Тайдзи-ту се отнася до всяка от няколко схематични репрезентации на принципа. [редактиране] Във философията Лао Дзъ споменава ин-ян полярността само веднъж, в глава 42 на Тао-те чинг: {{цитат|Сътвореният свят носи ин на своя гръб и ян в лице;Чрез обединението на преминаващите през всичко принципи, той постига хармония. [редактиране] Таблица [редактиране] Ин и ян в културата Някои примери: - Телевизионните серии Yin-Yang-Yo! (Ин-ян-йо!) на Уолт Дисни имат два героя Ин, който е розов заек, и Ян, който е син заек.
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Yin and yang In Chinese philosophy, yin & yang, which are often shortened to "yin-yang" or "yin yang", are concepts used to describe how apparently opposite or contrary forces are actually complementary,[Note 1] interconnected, and interdependent in the natural world, and how they give rise to each other as they interrelate to one another. Many tangible dualities (such as light and dark, fire and water, and male and female) are thought of as physical manifestations of the duality of yin and yang. This duality lies at the origins of many branches of classical Chinese science and philosophy, as well as being a primary guideline of traditional Chinese medicine,[1][2] and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, taijiquan (t'ai chi), and qigong (Chi Kung), as well as in the pages of the I Ching. Yin and yang can be thought of as complementary (rather than opposing) forces that interact to form a dynamic system in which the whole is greater than the assembled parts. Everything has both yin and yang aspects, (for instance shadow cannot exist without light). Either of the two major aspects may manifest more strongly in a particular object, depending on the criterion of the observation. In Taoist metaphysics, distinctions between good and bad, along with other dichotomous moral judgments, are perceptual, not real; so, the duality of yin and yang is an indivisible whole. In the ethics of Confucianism on the other hand, most notably in the philosophy of Dong Zhongshu (c. 2nd century BC), a moral dimension is attached to the idea of yin and yang.[3] Contents Linguistic aspects[edit] The Chinese terms yīn 陰 or 阴 "shady side" and yáng 陽 or 阳 "sunny side" are linguistically analyzable in terms of Chinese characters, pronunciations and etymology, meanings, topography, and loanwords. Characters[edit] The Traditional Chinese characters 陰 and 陽 for the words yin and yang are both classified as radical-phonetic characters, combining the semantically significant "mound; hill" radical 阝 or 阜 with the phonetic indicators yin 侌 and yang 昜. The first phonetic yin 侌 "cloudy" ideographically combines jin 今 "now; present" and yun 云 "cloud", denoting the "今 presence of 云 clouds".[4] The second phonetic yang 昜 "bright" originally pictured 日 the "sun" with 勿 "rays coming down".[5] This phonetic is expanded with the "sun" radical into yang 暘 "rising sun; sunshine". The "mound; hill" radical 阝full forms semantically specify yin 陰 "shady/dark side of a hill" and yang 陽 "sunny/light side of a hill". The Simplified Chinese characters 阴 and 阳 for yin and yang combine the same "hill" radical 阝 with the non-phonetic yue 月 "moon" and ri 日 "sun", graphically denoting "shady side of a hill" and "sunny side of a hill". Compare the Classical Chinese names (which contain tai 太 "great") for these 2 heavenly bodies: Taiyin 太陰 "moon" and Taiyang 太陽 "sun".[6][7] Pronunciations and Etymologies[edit] The Modern Standard Chinese pronunciation of 陰 or 阴 is usually level first tone yīn "shady; cloudy" or sometimes falling fourth tone yìn "to shelter; shade", and 陽 or 阳 "sunny" is always pronounced with rising second tone yáng. Sinologists and historical linguists have reconstructed Middle Chinese pronunciations from data in the (7th century CE) Qieyun rime dictionary and later rime tables, which was subsequently used to reconstruct Old Chinese phonology from rimes in the (11th-7th centuries BCE) Shijing and phonological components of Chinese characters. Reconstructions of Old Chinese have illuminated the etymology of modern Chinese words. Compare these Middle Chinese and Old Chinese (with asterisk) reconstructions of yīn 陰 and yáng 陽: - ˑiəm < *ˑiəm and iang < *diang (Bernhard Karlgren)[8] - *ʔjəm and *raŋ (Li Fang-Kuei)[9] - ʔ(r)jum and *ljang (William H. Baxter),[10] - ʔjəm < *ʔəm and jiaŋ < *laŋ (Axel Schuessler)[11] - 'im < *qrum and yang < *laŋ (William H. Baxter and Laurent Sagart)[12] Schuessler gives probable Sino-Tibetan etymologies for both Chinese words. Yin < *ʔəm compares with Burmese ʔumC "overcast; cloudy", Adi muk-jum "shade", and Lepcha so'yǔm "shade"; and is probably cognate with Chinese àn < *ʔə̂mʔ 黯 "dim; gloomy" and qīn < *khəm 衾 "blanket" Yang < *laŋ compares with Lepcha a-lóŋ "reflecting light", Burmese laŋB "be bright" and ə-laŋB "light", and Tai plaŋA1 "bright"; and is perhaps cognate with Chinese chāng < *k-hlaŋ 昌 "prosperous; bright" (cf. Proto-Viet-Mong hlaŋB "bright"), and bǐng < *braŋʔ 炳 "bright". Meanings[edit] Yin and yang are semantically complex words. A reliable Chinese-English dictionary gives the following translation equivalents.[13] Yin 陰 or 阴 Noun ① [philosophy] negative/passive/female principle in nature ② Surname Bound morpheme ① the moon ② shaded orientation ③ covert; concealed; hidden ④ vagina ⑤ penis ⑥ of the netherworld ⑦ negative ⑧ north side of a hill ⑨ south bank of a river ⑩ reverse side of a stele ⑪in intaglio Stative verb ① overcast ② sinister; treacherous Yang 陽 or 阳 Bound morpheme ① [Chinese philosophy] positive/active/male principle in nature ②the sun ③ male genitals ④ in relief ⑤ open; overt ⑥ belonging to this world ⑦ [linguistics] masculine ⑧ south side of a hill ⑨ north bank of a river The compound yinyang 陰陽 or 阴阳 means "yin and yang; opposites; ancient Chinese astronomy; occult arts; astrologer; geomancer; etc.". Chinese yin and yang correspond to English geography terms ubac, "shady side of a mountain", and adret, "sunny side of a mountain", respectively.[14] Toponymy[edit] Many Chinese place names or toponyms contain the word yang "sunny side" and a few contain yin "shady side". In China, as elsewhere in the Northern Hemisphere, sunlight comes predominantly from the south, and thus the south face of a mountain or the north bank of a river will receive more direct sunlight than the opposite side. Yang refers to the "south side of a hill" in Hengyang 衡陽, which is south of Mount Heng 衡山 in Hunan province, and to the "north bank of a river" in Luoyang 洛陽, which is located north of the Luo River 洛河 in Henan. Similarly, yin refers to "north side of a hill" in Huayin 華陰, which is north of Mount Hua 華山 in Shaanxi province. Loanwords[edit] English yin, yang, and yin-yang are familiar loanwords of Chinese origin. The Oxford English Dictionary defines: yin (jɪn) Also Yin, Yn. [Chinese yīn shade, feminine; the moon.] In Chinese philosophy, the feminine or negative principle (characterized by dark, wetness, cold, passivity, disintegration, etc.) of the two opposing cosmic forces into which creative energy divides and whose fusion in physical matter brings the phenomenal world into being. Also attrib. or as adj., and transf. Cf. yang.b. Comb., as yin-yang, the combination or fusion of the two cosmic forces; freq. attrib., esp. as yin-yang symbol, a circle divided by an S-shaped line into a dark and a light segment, representing respectively yin and yang, each containing a 'seed' of the other. yang (jæŋ) Also Yang. [Chinese yáng yang, sun, positive, male genitals.] In Chinese philosophy, the masculine or positive principle (characterized by light, warmth, dryness, activity, etc.) of the two opposing cosmic forces into which creative energy divides and whose fusion in physical matter brings the phenomenal world into being. Also attrib. or as adj. Cf. yin.b. Comb.: yang-yin = yin-yang s.v. yin b. For the earliest recorded "yin and yang" usages, the OED cites 1671 for yin and yang,[15] 1850 for yin-yang,[16] and 1959 for yang-yin.[17] In English, yang-yin (like ying-yang) occasionally occurs as a mistake or typographical error for the Chinese loanword yin-yang— yet they are not equivalents. Chinese does have some yangyin collocations, such as 洋銀 (lit. "foreign silver") "silver coin/dollar", but not even the most comprehensive dictionaries (e.g., the Hanyu Da Cidian) enter yangyin *陽陰. While yang and yin can occur together in context,[18] yangyin is not synonymous with yinyang. The linguistic term "irreversible binomial" refers to a collocation of two words A-B that cannot normally be reversed as B-A, for example, English cat and mouse (not *mouse and cat) and friend or foe (not *foe or friend). Similarly, the usual pattern among Chinese binomial compounds is for positive A and negative B, where the A word is dominant or privileged over B, for example, tiandi 天地 "heaven and earth" and nannü 男女 "men and women". Yinyang meaning "dark and light; female and male; moon and sun", however, is an exception. Scholars have proposed various explanations for why yinyang violates this pattern, including "linguistic convenience" (it is easier to say yinyang than yangyin), the idea that "proto-Chinese society was matriarchal", or perhaps, since yinyang first became prominent during the late Warring States period, this term was "purposely directed at challenging persistent cultural assumptions".[19] Nature[edit] In Daoist philosophy, dark and light, yin and yang, arrive in the Dàodéjīng (道德經) at chapter 42.[20] It becomes sensible from an initial quiescence or emptiness (wuji, sometimes symbolized by an empty circle), and continues moving until quiescence is reached again. For instance, dropping a stone in a calm pool of water will simultaneously raise waves and lower troughs between them, and[citation needed] this alternation of high and low points in the water will radiate outward until the movement dissipates and the pool is calm once more. Yin and yang thus are always opposite and equal qualities. Further, whenever one quality reaches its peak, it will naturally begin to transform into the opposite quality: for example, grain that reaches its full height in summer (fully yang) will produce seeds and die back in winter (fully yin) in an endless cycle. It is impossible to talk about yin or yang without some reference to the opposite, since yin and yang are bound together as parts of a mutual whole (for example, there cannot be the bottom of the foot without the top). A way to illustrate this idea is[citation needed] to postulate the notion of a race with only men or only women; this race would disappear in a single generation. Yet, men and women together create new generations that allow the race they mutually create (and mutually come from) to survive. The interaction of the two gives birth to things, like manhood.[21] Yin and yang transform each other: like an undertow in the ocean, every advance is complemented by a retreat, and every rise transforms into a fall. Thus, a seed will sprout from the earth and grow upwards towards the sky—an intrinsically yang movement. Then, when it reaches its full potential height, it will fall. Also, the growth of the top seeks light, while roots grow in darkness. Symbolism and importance[edit] Yin is the black side with the white dot in it, and yang is the white side with the black dot in it. The relationship between yin and yang is often described in terms of sunlight playing over a mountain and a valley. Yin (literally the 'shady place' or 'north slope') is the dark area occluded by the mountain's bulk, while yang (literally the 'sunny place' or 'south slope') is the brightly lit portion. As the sun moves across the sky, yin and yang gradually trade places with each other, revealing what was obscured and obscuring what was revealed. Yin is characterized as slow, soft, yielding, diffuse, cold, wet, and passive; and is associated with water, earth, the moon, femininity, and nighttime. Yang, by contrast, is fast, hard, solid, focused, hot, dry, and aggressive; and is associated with fire, sky, the sun, masculinity and daytime.[22] Yin and yang applies to the human body. In traditional Chinese medicine good health is directly related to the balance between yin and yang qualities within oneself.[23] If yin and yang become unbalanced, one of the qualities is considered deficient or has vacuity. I Ching[edit] In the I Ching (1,000 BC and before),[24] yin and yang are represented by broken and solid lines: yin is broken (⚋) and yang is solid (⚊). These are then combined into trigrams, which are more yang (e.g. ☱) or more yin (e.g. ☵) depending on the number of broken and solid lines (e.g., ☰ is heavily yang, while ☷ is heavily yin), and trigrams are combined into hexagrams (e.g. ䷕ and ䷟). The relative positions and numbers of yin and yang lines within the trigrams determines the meaning of a trigram, and in hexagrams the upper trigram is considered yang with respect to the lower trigram, yin, which allows for complex depictions of interrelations. Taijitu[edit] The principle of yin and yang is represented in Taoism by the Taijitu (literally "diagram of the supreme ultimate"). The term is commonly used to mean the simple "divided circle" form, but may refer to any of several schematic diagrams representing these principles, such as the swastika, common to Hinduism, Buddhism, and Jainism. Similar symbols have also appeared in other cultures, such as in Celtic art and Roman shield markings.[25][26][27] Taijiquan[edit] Taijiquan, a form of martial art, is often described as the principles of yin and yang applied to the human body and an animal body. Wu Jianquan, a famous Chinese martial arts teacher, described Taijiquan as follows: Various people have offered different explanations for the name Taijiquan. Some have said: – 'In terms of self-cultivation, one must train from a state of movement towards a state of stillness. Taiji comes about through the balance of yin and yang. In terms of the art of attack and defense then, in the context of the changes of full and empty, one is constantly internally latent, to not outwardly expressive, as if the yin and yang of Taiji have not yet divided apart.' Others say: 'Every movement of Taijiquan is based on circles, just like the shape of a Taijitu. Therefore, it is called Taijiquan. — Wu Jianquan, The International Magazine of T’ai Chi Ch’uan[28] See also[edit] Notes[edit] - ^ Complementary – not to be confused with the word complimentary (with a letter "i"), which is differently defined and frequently misused. References[edit] - Footnotes - ^ 邓宇等,阴阳的科学本质及数理化建构,《中国中医基础医学杂志》1998,2:59-61). The Theoretical Foundations of Chinese Medicine. MIT Press. - ^ Taylor Latener, Rodney Leon (2005). The Illustrated Encyclopedia of Confucianism, Vol. New York: Rosen Publishing Group. - ^ Bernhard Karlgren, Analytic Dictionary of Chinese and Sino-Japanese, Paul Geunthner, 1923, p. 104. - ^ Wenlin, version 4.1.1, 2012, n.p. - ^ DENG YU ET AL,中医三阴三阳的新英译 - 中国中西医结合杂志 - 2002, 22(7) - ^ 邓宇,朱栓立,徐彭,五行阴阳的特征与新英译,中国中西医结合杂志,2000, 20 (12) - ^ Bernhard Karlgren, Grammata Serica Recensa, Museum of Far Eastern Antiquities, 1957, 173, 188. - ^ Li, Fang-Kuei, "Studies on Archaic Chinese", translated by Gilbert L. Mattos, Monumenta Serica 31, 1974:219–287. - ^ William H. Baxter, A Handbook of Old Chinese Phonology, Mouton de Gruyter ,1992. - ^ Schuessler, Axel, ABC Etymological Dictionary of Old Chinese, University of Hawaii Press, 2007, 558, 572. - ^ Baxter & Sagart (2014), pp. 326-378. - ^ John DeFrancis, ed., ABC Chinese-English Comprehensive Dictionary, University of Hawaii Press, 2003, 1147, 1108. - ^ 邓宇等,数理阴阳与实质,数理医药学杂志 1992年. - ^ Arnoldus Montanus, Atlas Chinensis: Being a relation of remarkable passages in two embassies from the East-India Company of the United Provinces to the Vice-Roy Singlamong, General Taising Lipovi, and Konchi, Emperor, Thomas Johnson, tr. by J. Ogilby, 1671, 549: "The Chineses by these Strokes ‥ declare ‥ how much each Form or Sign receives from the two fore-mention'd Beginnings of Yn or Yang." - ^ William Jones Boone, "Defense of an Essay on the proper renderings of the words Elohim and θeός into the Chinese Language," Chinese Repository XIX, 1850, 375: "... when in the Yih King (or Book of Diagrams) we read of the Great Extreme, it means that the Great Extreme is in the midst of the active-passive primordial substance (Yin-yáng); and that it is not exterior to, or separate from the Yin-yáng." - ^ Carl Jung, "Aion: Researches into the Phenomenology of the Self", in The Collected Works of C. G. Jung, tr. by R. F. C. Hull, Volume 9, Part 2, p. 58" "[The vision of "Ascension of Isaiah"] might easily be a description of a genuine yang-yin relationship, a picture that comes closer to the actual truth than the privatio boni. Moreover, it does not damage monotheism in any way, since it unites the opposites just and yang and yin are united in Tao (which the Jesuits quite logically translated as "God")." - ^ For instance, the Huainanzi says" "Now, the lumber is not so important as the forest; the forest is not so important as the rain; the rain is not so important as yin and yang; yin and yang are not so important as harmony; and harmony is not so important as the Way. (12, 材不及林,林不及雨,雨不及陰陽,陰陽不及和,和不及道; tr. Major et al. 2010, 442). - ^ Roger T. Ames, "Yin and Yang", in Encyclopedia of Chinese Philosophy, ed. by Antonio S. Cua, Routledge, 2002, 847. - ^ Muller, Charles. "Daode Jing". - ^ iep.utm.edu - ^ Osgood, Charles E. "From Yang and Yin to and or but." JSTOR. 16 November 2008, jstor.org - ^ Li CL. A brief outline of Chinese medical history with particular reference to acupuncture. Perspect Biol Med. - ^ Steininger, Hans (1971). Bleeker, C. J. and G. Widengren, ed. Historia Religionum, Volume 2 Religions of the Present. Brill Academic Publishers. "Most probably the oldest extant book of divination in the world, dating back to 1,000 B.C. and before." - ^ Giovanni Monastra: "The "Yin–Yang" among the Insignia of the Roman Empire?," "Sophia," Vol. - ^ Late Roman Shield Patterns. Notitia Dignitatum: Magister Peditum - ^ Helmut Nickel: "The Dragon and the Pearl," Metropolitan Museum Journal, Vol. - ^ Woolidge, Doug (June 1997). "T’AI CHI The International Magazine of T’ai Chi Ch’uan Vol. Wayfarer Publications. - Works cited - Baxter, William H.; Sagart, Laurent (2014). Old Chinese: A New Reconstruction. Oxford: Oxford University Press. External links[edit] - Yin Yang meaning in Chinese educational video. - Yin and Yang, goldenelixir.com - Yin, Yang and more - "Precelestial and Postcelestial Yin and Yang", by Liu Yiming (1734-1821)