By François Jullien, Jody Gladding
Jullien considers simply 3 sentences of their unique languages. each one is the 1st sentence of a seminal textual content: the Bible in Hebrew, Hesiod’s Theogony in Greek, and the Yijing (I Ching) in chinese language. by means of dismantling those sentences, the writer finds the workings of every language and the methods of proposal during which they're inscribed. He lines the hidden offerings made by way of eu cause and assumptions, researching between different issues what's now not considered. during the lens of the chinese, Jullien deals, as always, a new and awesome view of our personal Western culture.
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Thus one can only do what the Chinese literati themselves did for so many centuries: learn and recite by heart. Above all, let us quickly understand, such thought cannot be summarized. No synopsis—no abridged, condensed digest—can give us access to it. You perform that reduction beginning with terms that are your own, without disrupting them, without moving, without leaving: you have stayed within your initial categories—you discover nothing. Alternatively, would you like to display the principal Chinese concepts on a chart, one after another, tao (dao), yin, yang, and so on, draw up a list of them, and compile a lexicon?
It is exactly this audacity that gave a shot of energy, insolence, and detachment to what has since been called philosophy in Europe. Kant has a Latin sentence in German. Hegel, at least in Phenomenology, develops a sentence that splits apart and turns in circles all the diverging, combining elements of German semantics, like a great mill that can grind everything: that is what gives Hegel his power. As for Heidegger, he is so taken up with his sentence that he makes himself untranslatable. The same is true, and even more so, for the first sentence.
From this follows a consequence that certainly constitutes a major fact of our generation: we can no longer limit ourselves, in Europe, to the horizon of European thought. We must leave home and shake off our philosophic atavism—go “to see” elsewhere, which was already the first meaning of “theory” for the Greeks, let us remember, before theory became dully speculative. But how can one enter this way of thought? It requires so much time, we know, so much patience, “skill,” memory, to be initiated into the classical Chinese language and to venture into its immense forest of texts and commentaries.
