I see no reason to segregate scientific and technical posts from humanistic ones. In my life, scientific concerns mix with ethical ones, and they shade into a philosophical interest in the nature of cognition and the nature of people. Doing science is as creative as writing fiction, and I get inspiration for both from the same gods.
You will find little here on current politics. I'm activist, but in causes not symptoms. Experience in martial arts shows me that the sure way to lose is reactivity; but if you stay cool and remember your training and what you're there for then you achieve goals and, when conflict is unavoidable, you fight and win. The idea of the liberal arts I was brought up in is that broad understanding of cultures and ideas gives you deeper, better goals -- making success more likely and more satisfying. Negatively, the hysteria since 9/11 shows how a country frightened and reactive can destroy itself more than an enemy can. I'm trying to contribute by changing the terms of discourse. See 
One fact shouldn't require special mention; but -- given the nature of the society in which I've grown up and lived -- it often does: namely that I'm gay. You'll see it in some posts and in some links below. I'm proud of being gay and do not hide; more about this on the 
Tao Te Ching —
The Classic about Ways And Instances
Lao Tzu
(Translated, with comments, by William P. Coleman)
Chapter 2
When everyone in the world
sees some beautiful thing as beautiful,
it ends up only in ugliness.
When everyone
sees a good thing as working for good,
it ends up only in its opposite.
Having and not having produce each other;
difficult and easy complete each other;
long and short contrast with each other;
high and low rely on each other;
tone and voice harmonize each other;
and front and back follow in rotation.
And that’s why the sage
manages his affairs by non-action,
and demonstrates his philosophy without words.
In this way everything happens but he doesn’t interfere;
he produces and he doesn’t possess;
he acts but doesn’t presume;
he accomplishes something yet doesn’t dwell in it.
Exactly because he doesn’t think it defines him,
it stays.
| < — Chapter 1 | Chapter 3 — > |
my comments:
The content of this chapter has a direct meaning for Tai Chi, and for life. As you practice your form, good things occur spontaneously. You recognize you happen to be doing something “advanced” that you wanted to achieve. So then you consciously try for it—and, thereby, you lose it.
Pushing hands, in direct contact with an opponent, depends crucially on recognizing that actions—the opponent’s as well as yours—produce their opposite. Your action has the opposite quality from what you intended. Also, the result is opposite after considering the response from the other person.
The hardest part of learning Tai Chi is learning to stop doing things. When I watch beginners, even though I myself am not very advanced, the main thing I want to tell them is they could be good if they’d stop about 90% of what they’re currently doing. Learning is a slow, slow process of becoming willing to give up things you think you need for the effects you want. “Well, yeah, I know, but of course I’ve gotta at least . . .” When you stop enough of these, then everything starts to become possible and even easy.
In a different realm, I also take piano lessons and voice lessons. The same principles apply.
It isn’t about doing specific activities; it’s about living.
For comparison, I’m including the translation by Lin Yutang, which I always love and respect, even when I disagree:
2. The Rise of Relative Opposites
When the people of the Earth all know beauty as beauty,
When the people of the Earth all know the good as good,
Therefore:
Therefore the Sage:
All things take their rise, but he does not turn away from them;
He gives them life, but does not take possession of them;
He acts, but does not appropriate;
Accomplishes, but claims no credit.
It is because he lays claim to no credit
That the credit cannot be taken away from him.
Tags: Ancient China, Lao Tse, Lao Tze, Lao Tzu, Laotse, Laozi, life, Lin Yutang, Tai Chi, Tao Te Ching, Taoism, The Classic about Ways and Instances, thought
13 February 2009 at 9:20 am
yes, it is a good understanding of this chapter but what about going further, applying in the way of thinking about every action we take in everyday life. Just a quick thought here: thinking about or better said judging something as good it will produce or attract in time some as negative or bad seen results but what happends when a negative judgement arise? It could be about themselves (low self-esteem) or about something outside us. What would be its opposite in this case? The eternal “good” potential there is in any “bad” thing, situation? How can we anticipate the opposite outcome of our actions and thoughts?
I would appreciate more thoughts about this, thank you.