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HUM 104

HUM 104. The Subject Matter Dissecting the Raz Article Preparing for the Philosophy Paper. HUM 104. The Subject Matter Dissecting the Raz Article Article organization (Outline) Article Thesis (Interpretive) Article Documentation. HUM 104. The Subject Matter

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HUM 104

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  1. HUM 104 • The Subject Matter • Dissecting the Raz Article • Preparing for the Philosophy Paper

  2. HUM 104 • The Subject Matter • Dissecting the Raz Article • Article organization (Outline) • Article Thesis (Interpretive) • Article Documentation

  3. HUM 104 • The Subject Matter • Preparing for the Philosophy Paper • Dissecting the Raz Article • Knowledge of the PP-writing methodology

  4. The three parts of a paper • The Question • Does the Raz article have the three parts? • The Answer • The “Introduction” (Raz 2008: 87-96) • The Body (96-119) • The “Conclusion” (119-120)

  5. How should the “Introduction” be written? • The Question • Did Gil Raz write the “Introduction” of his article according to the requirements of the Rosenberg Model (hereafter RM)? • The Answer • No. • The topic of the article stated (Raz 2008: 87, 96) • The Critique • Not good model • Lengthy discussion of background information

  6. How should the “Body” be written? • The Question • How should the “Body” of an article/paper be structured according to the RM? • The Answer • The Exposition • The Critique

  7. How should the “Body” of a paper be written? • The Question • Did Gil Raz write the “Body” of his article according to the requirements of the RM? • The Answer • Not exactly as such. • Not formally as such. • Raz’s discussions of four main themes can be viewed as the “Exposition” of his interpretation of the topic. • “Differentiating Daoist Sexual Practices …” (Raz 2008: 96-103) • “Cosmology is not Cosmogony …” (103-107) • “The Initiation Ritual …” (108-116) • “The Minor Method of the Yellow and the Red …” (116-119) • No formal critique • No primary critique • Partial secondary critique only • Part of the first exposition (98-99)

  8. How should the “Conclusion” of a paper be written? • The Question • How did Gil Raz write the “Conclusion” of his article? • The Answer • A good summary of key points exposed • A new question raised for further consideration

  9. The Interpretive Thesis • The Question • Does the Raz article meet the most important requirement of a philosophy paper according to the RM? • The philosophy article is “the reasoned defense of a thesis.” (Rosenberg) • The Answer • Yes. • The “Abstract” contains four interpretive claims • The last sentence is the most important thesis

  10. An Analysis of the “Abstract” • The “Abstract” “The Daoists engaged in sexual practices is well known. But what precisely were these practices, and what was their significance? This paper examines the initiation ritual of Celestial Master Daoism as found in the text entitled Shangqing Huangshu guoduyi. I argue that this practice has been misunderstood by earlier scholars who focused on the sexual aspect of the rite and interpreted it through the cosmological model of yin and yang. I suggest that the ritual procedure described in this text should not be read as a sexual manual but must be placed in the context of Celestial Master ritual and mythology as found in contemporaneous texts. Such a reading reveals that this ritual is based on a cosmogony in which the procreative function of yin and yang is a secondary, and not a primary, stage of cosmogony. Rather than a hierogamy, the real significance of this ritual is, in fact, to transcend the mundane realm, symbolized by the sexual act, and to attain the primordial undifferentiated oneness, beyond sexual division.”

  11. Analysis of the “Abstract” • The Abstract “The Daoists engaged in sexual practices is well known. But what precisely were these practices, and what was their significance? This paper examines the initiation ritual of Celestial Master Daoism as found in the text entitled Shangqing Huangshu guoduyi. I argue that this practice has been misunderstood by earlier scholars who focused on the sexual aspect of the rite and interpreted it through the cosmological model of yin and yang. I suggest that the ritual procedure described in this text should not be read as a sexual manual but must be placed in the context of Celestial Master ritual and mythology as found in contemporaneous texts. Such a reading reveals that this ritual is based on a cosmogony in which the procreative function of yin and yang is a secondary, and not a primary, stage of cosmogony. Rather than a hierogamy, the real significance of this ritual is, in fact, to transcend the mundane realm, symbolized by the sexual act, and to attain the primordial undifferentiated oneness, beyond sexual division.” (Raz 2008: 1) • The topic (1-3) • Claim 1 (sentence 4) • Claim 2 (sentence 5) • Claim 3 (sentence 6) • Claim 4 (sentence 7) • Claim 4 is the most important (core) thesis.

  12. Analysis of the “Abstract” • The Abstract “The Daoists engaged in sexual practices is well known. But what precisely were these practices, and what was their significance? This paper examines the initiation ritual of Celestial Master Daoism as found in the text entitled Shangqing Huangshu guoduyi.” • The Topic (1-4) • The fact (sentence 1) • The topic as the problem (sentence 2) • The focus (sentence 3) • The text (sentence 4)

  13. An Analysis of the “Abstract” • Which of these claims is the most important (core) thesis? “I argue that this practice has been misunderstood by earlier scholars who focused on the sexual aspect of the rite and interpreted it through the cosmological model of yin and yang.” “I suggest that the ritual procedure described in this text should not be read as a sexual manual but must be placed in the context of Celestial Master ritual and mythology as found in contemporaneous texts.” “Such a reading reveals that this ritual is based on a cosmogony in which the procreative function of yin and yang is a secondary, and not a primary, stage of cosmogony.” “Rather than a hierogamy, the real significance of this ritual is, in fact, to transcend the mundane realm, symbolized by the sexual act, and to attain the primordial undifferentiated oneness, beyond sexual division.” (Raz 2008: 1)

  14. The Interpretation • The Question • What are the main aspects of an interpretation • The Answer • The Interpretive Thesis • The Interpretive Arguments • The Textual Proofs

  15. The Raz Arguments • The Question • What are the causal relations between the interpretive thesis, the interpretive arguments, and the textual proofs? • The Answer • The Interpretive Thesis • The interpretive thesis is the theoretical essence of a philosophy paper. • The Interpretive Arguments • The interpretive arguments are to validate the thesis/theses. • The Textual Proofs • Each type of textual proofs/evidences is to support each argument.

  16. The Ritualism ArgumentThe ritualism argument is made in the section titled“The Initiation Ritual in the Huangshu guodu yi” (Raz 2008: 108-116) • The Ritualism Claim • “I suggest that the ritual procedure described in this text should not be read as a sexual manual but must be placed in the context of Celestial Master ritual and mythology as found in contemporaneous texts. • The Ritualistic Aspect of the Initiation Rite • The sexual practices by Celestial Masters were fundamentally ritualistic and non-erotic. How ritualistic were the rituals of sexual practices? Raz explains: • “The next exercise is called Guiding Oneself (zidao). The male begins by massaging his female partner in three movements. First, the left hand proceeds from the left breast to foot, while incanting, “Left Wushang.” Second, the right hand proceeds from the right breast to foot, while incanting, “Right Xuanlao.” Third, the left hand proceeds from the forehead down to the lower Cinnabar Field, while incanting, “Taishang.” This last movement is repeated with the right hand. This exercise is repeated three times.” (Raz 2008: 111.3)

  17. The Ritualism ArgumentThe ritualism argument is made in the section titled“The Initiation Ritual in the Huangshu guodu yi” (Raz 2008: 108-116) • The Ritualism Claim • The Ritualism Argument • “In the first couplet, “holding the gate” refers to semen retention, and “opening the door” refers to the vagina. The second couplet refers to the male absorbing the female pneumas as they bathe him. The corresponding incantation by the female (yi ) refers to the cosmological symbolism of yin and yang: Yin and yang spread and transform; the myriad beings are irrigated and sprout. Heaven covers and earth supports; I wish that the pneumas spread over my body. The word I translate here as “spread” (shi) is often used in sex manuals to describe ejaculation. Here, it refers to the fecund powers of yin and yang, and the intermingling of the pneumas is here perceived as a sexual act through which life comes into existence. Once again, note that at this point the pair has ascended through temporal cycles to the creative aspect of yin and yang. But there has been no penetration or mingling. Rather, we have the male absorbing yin and possibly reverting his own essence, while the female also absorbs both pneumas. (Raz 2008: 113)

  18. The Ritualism ArgumentThe ritualism argument is made in the section titled“The Initiation Ritual in the Huangshu guodu yi” (Raz 2008: 108-116) • The Secondary Critique • As a student, you are required to cite the key sentence that represent the most important point of the ritualism argument made by Raz in the quote here. • Make your secondary critique of his ritualism argument here. • The textual citations provide by Raz (pages 111-113) are the primary sources for you to make your critique of his ritualism argument.

  19. The Cosmogony Arguments Two cosmogony are made in the section titled “Cosmology is not Cosmogony, or, How should we Interpret Daoist Sexual Practice?” (Raz 2008: 103-107) • The First Cosmogony Argument • The first point Raz argues is that scholars have misinterpreted the sexual practices of Celestial Master Daoism because the Huangshu has been considered “within the tradition of the bedchamber manuals and inquiry into its meaning focusing on sexuality, eroticism, and gender relations” rather than the theoretical significance of its cosmogony (Raz 2008: 103.2). • The Second Cosmogony Argument • Raz argues that the “second reason for misunderstanding the ritual of the Huangshuguodu yi is the assumption of an underlying yin-yang cosmogony.” Why? According to Raz, the main reason is that the “yin-yang cosmogogy” is not the “cosmogony” of Celestial Master Daoism (104.2). • Student’s Responsibility • As a student, you are required to do two things. First, you must show how Professor Raz demonstrates this second cosmogony argument. And second, you must offer a critique of Raz’s second cosmogony argument. The pages to be used for your answer and critique are 104-107.

  20. The Article Documentation • The Question • What academic style to be used for your Philosophy Paper documentation? • The Answer • The APA • The MLA • The CMS • The Turabian

  21. The Article Documentation • The Question • How did Gil Raz prepare the documentation of his article? • The Answer • Only Notes • No Works Cited/Bibliography/References • Extensive scholarly documentation

  22. The Article Documentation • The Question • How many types of notes are there? • The Answer • Bibliographical Notes • Required • Informative Notes • Desirable

  23. The Article Documentation • The Question • How to prepare the PP Documentation? • The Answer • Step One • Create the Works Cited • Use the academic style you know best • The Turabian recommended • Step Two • Use the method of making “notes” you know best • The type of “in-text” notes recommended • As used in this PP lecture Notes: Please check the point-value of the Documentation.

  24. The Documentation The Works Cited • Raz, Gil. 2008. The Way of the Yellow and the Red: Re-examining the Sexual Initiation Rite of Celestial Master Daoism. Nan Nu. 10: 86-120.

  25. THE QUIZ • To Test your knowledge of this PP lecture • Make your own quiz questions

  26. Your Interpretation of the Laoian Phenomenology • The Textual Citation [A] By emptying [myself] to the utmost, [I become truly] vacuous (虛) and mindfully calm (靜). The ten thousand things rise and flourish together, And I thereby watch their returns (復). All things proliferate in endless variations, And each one returns to the root (根). Returning to the root is called tranquility (靜)

  27. Your Interpretation of the Laoian Phenomenology • The Textual Citation [B] It means the restoration of destiny (復命). The restoration of destiny is called constancy (常). Knowing constancy is called enlightenment (明). Not knowing constancy leads to blind action and misfortune.

  28. Your Interpretation of theLaoian Phenomenology • The Textual Citation [C] Knowing constancy is protectively all-embracing (容). [The state of] being protectively all-embracing means impartiality (公). Impartiality is kingly (王). Kingliness is heavenly (天). Being heavenly is being the dao (道). Being the dao is being eternal (久). Thus one’s own being (身) is free from danger.

  29. Offer your interpretation of the Laoian Phenomenology • The Textual Citation By emptying [myself] to the utmost, [I become truly] vacuous (虛) and mindfully calm (靜). The ten thousand things rise and flourish together, And I thereby watch their returns (復). All things proliferate in endless variations, And each one returns to the root (根). Returning to the root is called tranquility (靜). It means the restoration of destiny (復命). The restoration of destiny is called constancy (常). Knowing constancy is called enlightenment (明). Not knowing constancy leads to blind action and misfortune. Knowing constancy is protectively all-embracing (容). [The state of] being protectively all-embracing means impartiality (公). Impartiality is kingly (王). Kingliness is heavenly (天). Being heavenly is being the dao (道). Being the dao is being eternal (久). Thus one’s own being (身) is free from danger.

  30. Zhongguo Military Powers A military museum in Beijing displays wax models representing the Chinese Navy, Army, and Air Force along with a Chinese missile and satellite model. The destruction of a Chinese weather satellite by a Chinese missile on Jan. 12 prompted the United States to reiterate its opposition to any militarization of space. (AP Photo/Elizabeth Dalziel) “All powers come from the barrel of the gun.” Mao Zedong

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