François Jullien – författare

In premodern China, elite painters used imagery not to mirror the world around them, but to evoke unfathomable experience. Considering their art alongside the philosophical traditions that inform it, "The Great Image Has No Form" explores the 'nonobject' - a notion exemplified by paintings that do not seek to represent observable surroundings. Francois Jullien argues that this nonobjectifying approach stems from the painters' deeply held belief in a continuum of existence, in which art is not distinct from reality. Contrasting this perspective with the Western notion of art as separate from the world it represents, Jullien investigates the theoretical conditions that allow us to apprehend, isolate, and abstract objects. His comparative method lays bare the assumptions of Chinese and European thought, revitalizing the questions of what painting is, where it comes from, and what it does. Provocative and intellectually vigorous, this sweeping inquiry introduces new ways of thinking about the relationship of art to the ideas in which it is rooted.

In premodern China, elite painters used imagery not to mirror the world around them, but to evoke unfathomable experience. Considering their art alongside the philosophical traditions that inform it, "The Great Image Has No Form" explores the "nonobject" - a notion exemplified by paintings that do not seek to represent observable surroundings. Francois Jullien argues that this nonobjectifying approach stems from the painters' deeply held belief in a continuum of existence, in which art is not distinct from reality. Contrasting this perspective with the Western notion of art as separate from the world it represents, Jullien investigates the theoretical conditions that allow us to apprehend, isolate, and abstract objects. His comparative method lays bare the assumptions of Chinese and European thought, revitalizing the questions of what painting is, where it comes from, and what it does. Provocative and intellectually vigorous, this sweeping inquiry introduces new ways of thinking about the relationship of art to the ideas in which it is rooted.

François Jullien, the leading philosopher and specialist in Chinese thought, has always aimed at building on inter-cultural relations between China and the West. In this new book he focuses on the following questions: Do universal values exist? Is dialogue between cultures possible? To answer these questions, he retraces the history of the concept of the universal from its invention as an aspect of Roman citizenship, through its neutralization in the Christian idea of salvation, to its present day manifestations. This raises the question of whether the search for the universal is a uniquely Western preoccupation: do other cultures, like China, even have a notion of the universal, and if so, how does it differ from ours? Having considered the meaning of the concept in the East and West, Jullien argues that, if communication between cultures is to be meaningful, facile assumptions of universal values and complacent relativism need to be examined. It follows, therefore, that dialogue between cultures should not begin with issues of identity and difference, but rather by considering divergence and profusion. By no longer simply assuming universality, we allow for greater self-reflection. This wide-ranging and engaging study will be of particular interest to students and scholars of philosophy and of Chinese culture and society. It will also appeal to a wider readership interested in contemporary thought and the challenges of communication between East and West.

François Jullien, the leading philosopher and specialist in Chinese thought, has always aimed at building on inter-cultural relations between China and the West. In this new book he focuses on the following questions: Do universal values exist? Is dialogue between cultures possible? To answer these questions, he retraces the history of the concept of the universal from its invention as an aspect of Roman citizenship, through its neutralization in the Christian idea of salvation, to its present day manifestations. This raises the question of whether the search for the universal is a uniquely Western preoccupation: do other cultures, like China, even have a notion of the universal, and if so, how does it differ from ours? Having considered the meaning of the concept in the East and West, Jullien argues that, if communication between cultures is to be meaningful, facile assumptions of universal values and complacent relativism need to be examined. It follows, therefore, that dialogue between cultures should not begin with issues of identity and difference, but rather by considering divergence and profusion. By no longer simply assuming universality, we allow for greater self-reflection. This wide-ranging and engaging study will be of particular interest to students and scholars of philosophy and of Chinese culture and society. It will also appeal to a wider readership interested in contemporary thought and the challenges of communication between East and West.

In this highly insightful analysis of Western and Chinese concepts of efficacy, François Jullien subtly delves into the metaphysical preconceptions of the two civilizations to account for diverging patterns of action in warfare, politics, and diplomacy. He shows how Western and Chinese strategies work in several domains (the battlefield, for example) and analyzes two resulting acts of war. The Chinese strategist manipulates his own troops and the enemy to win a battle without waging war and to bring about victory effortlessly. Efficacity in China is thus conceived of in terms of transformation (as opposed to action) and manipulation, making it closer to what is understood as efficacy in the West. Jullien’s brilliant interpretations of an array of recondite texts are key to understanding our own conceptions of action, time, and reality in this foray into the world of Chinese thought. In its clear and penetrating characterization of two contrasting views of reality from a heretofore unexplored perspective, A Treatise on Efficacy will be of central importance in the intellectual debate between East and West.

In this highly insightful analysis of Western and Chinese concepts of efficacy, Francois Jullien subtly delves into the metaphysical preconceptions of the two civilizations to account for diverging patterns of action in warfare, politics, and diplomacy. He shows how Western and Chinese stategies work in several domains (the battle-field, for example) and analyzes two resulting acts of war. The Chinese strategist manipulates his own troops and the enemy to win a battle without waging war and to bring about victory effortlessly. Efficacity in China is thus conceived of in terms of transformation (as opposed to action) and manipulation, making it closer to what is understood as efficacy in the West. Jullien's brilliant interpretations of an array of recondite texts are key to understanding our own conceptions of action, time, and reality in this foray into the world of Chinese thought. In its clear and penetrating characterization of two contrasting views of reality from a heretofore unexplored perspective, Treatise on Efficacy will be of central importance in the intellectual debate between East and West.

Christianity is bound up with the very idea of the West: we cannot evade it even if we would like to.  While many people no longer believe in Christianity, we cannot deny that it has left a deep imprint on Western thought.  But how might we develop a philosophy of Christianity that is not a Christian philosophy?  How can we take a view that is external to the traditions of apologetics and criticism?  For there is a question that concerns us all here: are the coherences of Christianity still useful for thought, and especially for thought about existence? To address this question, François Jullien considers Christianity as constituting a set of resources. Resources are available to all and can be used by those who discover and exploit them; they belong to no one. Christianity offers us resources inasmuch as we can draw some benefit from it, inasmuch as it can be the source of an effect, without our having to believe it or determine its truth in advance. Jullien reads the Gospels, and especially the Gospel of John, as he would read any other text, seeking to account for the text's coherence (rather than its ‘meaning’), seeking to account for its pertinence (rather than its ‘truth’), but without any need to adhere – the exploitation of resources demands no conversion.  And in reading the Gospel of John in this way, we discover the fertile veins of a theory of existence.This fresh and erudite reflection on Christianity will be of great value to anyone interested in religion and its relevance today.

Christianity is bound up with the very idea of the West: we cannot evade it even if we would like to.  While many people no longer believe in Christianity, we cannot deny that it has left a deep imprint on Western thought.  But how might we develop a philosophy of Christianity that is not a Christian philosophy?  How can we take a view that is external to the traditions of apologetics and criticism?  For there is a question that concerns us all here: are the coherences of Christianity still useful for thought, and especially for thought about existence? To address this question, François Jullien considers Christianity as constituting a set of resources. Resources are available to all and can be used by those who discover and exploit them; they belong to no one. Christianity offers us resources inasmuch as we can draw some benefit from it, inasmuch as it can be the source of an effect, without our having to believe it or determine its truth in advance. Jullien reads the Gospels, and especially the Gospel of John, as he would read any other text, seeking to account for the text's coherence (rather than its ‘meaning’), seeking to account for its pertinence (rather than its ‘truth’), but without any need to adhere – the exploitation of resources demands no conversion.  And in reading the Gospel of John in this way, we discover the fertile veins of a theory of existence.This fresh and erudite reflection on Christianity will be of great value to anyone interested in religion and its relevance today.

As people throughout the world react to globalization and revert to nationalism, they are proclaiming distinct cultural identities for themselves.  Cultural identity seems to offer a defensive wall against the homogenizing effects of globalization and a framework for nurturing and protecting cultural differences.In this short and provocative book, François Jullien argues that this emphasis on cultural identity is a mistake.  Cultures exist in relation to one another and they are constantly mutating and transforming themselves.  There is no cultural identity, there are only what Jullien calls ‘resources’.  Resources are created in a certain space, they are available to all and belong to no one. They are not exclusive, like the values to which we proclaim loyalty; instead, we deploy them or not, activate them or let them fall by the wayside, and each of us as individuals is responsible for these choices.  This conceptual shift requires us to redefine three key terms – the universal, the uniform and the common.  Equipped with these concepts, we can rethink the dialogue between cultures in a way that avoids what Jullien sees as the false debate about identity and difference.This powerful critique of the modern shibboleth of cultural identity will appeal to anyone interested in the great social and political questions of our time.

As people throughout the world react to globalization and revert to nationalism, they are proclaiming distinct cultural identities for themselves.  Cultural identity seems to offer a defensive wall against the homogenizing effects of globalization and a framework for nurturing and protecting cultural differences.In this short and provocative book, François Jullien argues that this emphasis on cultural identity is a mistake.  Cultures exist in relation to one another and they are constantly mutating and transforming themselves.  There is no cultural identity, there are only what Jullien calls ‘resources’.  Resources are created in a certain space, they are available to all and belong to no one. They are not exclusive, like the values to which we proclaim loyalty; instead, we deploy them or not, activate them or let them fall by the wayside, and each of us as individuals is responsible for these choices.  This conceptual shift requires us to redefine three key terms – the universal, the uniform and the common.  Equipped with these concepts, we can rethink the dialogue between cultures in a way that avoids what Jullien sees as the false debate about identity and difference.This powerful critique of the modern shibboleth of cultural identity will appeal to anyone interested in the great social and political questions of our time.

This new English translation of François Jullien’s work is a compelling summation of his thinking on the comparison between Western and Chinese thought. The title, From Being to Living, summarises his essential point: that western thinking is obsessed by – and determined as well as limited by – the notion of Being, whereas traditional Chinese thought was always situated in Living.

Organized as a lexicon around some 20 concepts that juxtapose Chinese and Western thought, Jullien explores the ways the two have historically evolved, and how many aspects of Chinese thought developed in complete isolation from the West, revealing a different way of relating to the world.

Translated by Michael Richardson and Krzysztof Fijalkowski, this text explores Chinese thinking and language in order to excavate elements from them that reveal the fault lines of western thinking. This is an important book for students, scholars and practitioners alike across the Social Sciences.

This new English translation of François Jullien’s work is a compelling summation of his thinking on the comparison between Western and Chinese thought. The title, From Being to Living, summarises his essential point: that western thinking is obsessed by – and determined as well as limited by – the notion of Being, whereas traditional Chinese thought was always situated in Living.

Organized as a lexicon around some 20 concepts that juxtapose Chinese and Western thought, Jullien explores the ways the two have historically evolved, and how many aspects of Chinese thought developed in complete isolation from the West, revealing a different way of relating to the world.

Translated by Michael Richardson and Krzysztof Fijalkowski, this text explores Chinese thinking and language in order to excavate elements from them that reveal the fault lines of western thinking. This is an important book for students, scholars and practitioners alike across the Social Sciences.

Is it only through vision that we can perceive a landscape? Is the space opened by the landscape truly an expanse cut off by the horizon? Do we observe a landscape in the way that we watch a 'show'? What, ultimately, does it mean to 'look'?In this important new book, one of France's most influential living theorists argues that the first civilization to truly consider landscape was China. In giving landscape the name 'mountain(s)-water(s)', the Chinese language provides a powerful alternative to Western biases. The Chinese conception speaks of a correlation between high and low, between the still and the motile, between what has form and what is formless, between what we see and what we hear. No longer a matter of 'vision', landscape becomes a matter of living. Francois Jullien invites the reader to explore reason's unthought choices, and to take a fresh look at our more basic involvement in the world.

Is it only through vision that we can perceive a landscape? Is the space opened by the landscape truly an expanse cut off by the horizon? Do we observe a landscape in the way that we watch a 'show'? What, ultimately, does it mean to 'look'?In this important new book, one of France's most influential living theorists argues that the first civilization to truly consider landscape was China. In giving landscape the name 'mountain(s)-water(s)', the Chinese language provides a powerful alternative to Western biases. The Chinese conception speaks of a correlation between high and low, between the still and the motile, between what has form and what is formless, between what we see and what we hear. No longer a matter of 'vision', landscape becomes a matter of living. Francois Jullien invites the reader to explore reason's unthought choices, and to take a fresh look at our more basic involvement in the world.

This volume asks poignant questions about what it means to be alive and inhabit the present.Living holds us between two places. It expresses what is most elementary—to be alive—and the absoluteness of our aspiration—finally living! But could we desire anything other than to live? In The Philosophy of Living, François Jullien meditates on Far Eastern thought and philosophy to analyze concepts that can be folded into a complete philosophy of living, including the idea of the moment, the ambiguity of the in-between, and what he calls the “transparency of morning.” Jullien here develops a strategy of living that goes beyond morality and dwells in the space between health and spirituality.

An exploration of what it means when we say something is beautiful.Bringing together ideas of beauty from both Eastern and Western philosophy, François Jullien challenges the assumptions underlying our commonly agreed-upon definition of what is beautiful and offers a new way of beholding art. Jullien argues that the Western concept of beauty was established by Greek philosophy and became consequently embedded within the very structure of European languages. And due to its relationship to language, this concept has determined ways of thinking about beauty that often go unnoticed or unchecked in discussions of Western aesthetics. Moreover, through globalization, Western ideals of beauty have even spread to cultures whose ancient traditions are based upon radically different aesthetic foundations; yet, these cultures have adopted such views without question and without recognizing the cultural assumptions they contain.Looking specifically at how Chinese texts have been translated into Western languages, Jullien reveals how the traditional Chinese refusal to isolate or abstract beauty is obscured in translation in order to make the works more understandable to Western readers. Creating an engaging dialogue between Chinese and Western ideas, Jullien reassesses the essence of beauty.

Wie kaum ein anderer Philosoph hat François Jullien in den letzten Jahrzehnten eine westlich-selbstkritische Auseinandersetzung mit dem chinesischen Denken befördert.