ABOUT CHINA /SOBRE CHINA/ TXINARI BURUZ
Vicente A, Hulel Urmeneta
(BAM- Universidad de Deusto/Seminarlo Confucio Mintegia-UNED)
‘vhulcl@amall,com
HUICE, V. (2010)" lugar: una matric espacial andlog del pensamlent tradicional
chino ¥ ta reflniin postmetafisia europea” in in Slerra, .~ Hemando, S., Habitar le
-etora ncognte>> (Przeienies, miradas, pensanientos sobre Extremo Oxente),
Linite- La Origa nim, 102104, Santander, 2010, pp. 217-222, (ISBN: 976-84-88498-56-4] (9.1)
HUICE, v. (2010) "2 ess: perspoctivas desde el pansamlont chino tradiona”, en
Davila Legeren, Andés (cord) La Kea de crs revstada: varlaciones Inererencis,
Lpwenu, wibao, 2010. pp: 225-230 ISB: 978:84-9860-547-1] Cis. 2*)
HUICL, V. (2011)"Tme and Occasion (The <>: a Temporary Matrix
‘Analogous ofthe Tradtional Chinese Thought and the Wester Pilbsophy Pre= Christian’ en
1 Internationa Journal of Curren Chinese Stuses, n 2 pp: 93-100 (2/2011) {ISSW: 2171-
cag}, 9)
UIC, V.(2014)" Natries morales en pensamiento mora chino: Confuio” (en
prensasis) (29-4) o
Imervoiona Jounal Corent Chinese Sues, 2(2011)93-100 ISS 2171.6374,
TIME AND OCCASION
(THE “OCCASION”: A TEMPORARY MATRIX ANALOGOUS
(OF THE TRADITIONAL CHINESE THOUGHT AND THE
WESTERN PHILOSOPHY PRE-CHRISTIAN)
icene Hui
‘The poces of lobaration ental, among other elfets, the possibilty of visting cultures
{ar removed geographically and historically. This tnowiedge may alow a better mutual,
understanding of ttt, customs, art and economic ie. But aso favors the
“onparzan between matics that have atulte retlecve eof the seit. inside
fal these fundamexal mates excel conceptions of pace andl time ordering rit
‘of phenomena of varied nature In this sense, the comparison between sain aspects of
Conception of tine om raitlonal Chinese an! essa! Greek though, eaulé be ina
‘contbtion to ths mutual andrstanding ad recogaiton ofthe baluation era Ts has
been chosen a efemnce Chinese ltelletuas productions ofthe socalled Chun Qu and
‘han Guo peiod and Greek intellectuals productions af VV 1. Coatinuig te Ines of
Investigation of Frangos Julien, wil offer an approximation to the sintudes. and
Aiferences of the tine conceptions In tradtonal Chinese thought and Greeks pe-Chitn,
teutting them Inthe notion of the “ecasion” (hairs / shi) and exposing partner:
stra condtins
Keywords: Time, Occasion, Gabateation
Aecsved 5 October 200, Revised 11 December 2010, Accepted 19 January 2011.
Maite Yuan nerealabor.
Process of globalization entails, among other effects, the possibilty of visiting
cultures far removed geographically and historical, This knowledge may alow @
better mutual understanding of institutions, customs, art and economic fe. But
* uno uergaa/Semaano Confuco aege (sai), viulavergara.unedes
Correspondenes to; Vente Iii Opto de Salolagla,UNED, Plaza dS. Martin, 4, 20870,
Berar (Basque Country, spain)
‘it my thanks to Profesor ok reciad, EnumnuelL2eano and Avante Abul
‘mumber 2(2011) 93 ©
ntemotional Journal of Curent Chinese Studies et v
aso gives facts to compare between matrices that have articulated reflective
Ie of thelr societies,
‘Among all these fundamental matrices excel conceptions of space andl time
‘ordering uniquely alot of varied nature phenomena, From this point of vew, the
«comparison between some aspects of conceptions of time from ancient Chinese
thought and classical Greek thought is an intial contribution to this mutual
Understanding and recxgnition of the globalization era For this small essay, wo
have chosen as referece the Chinese intelectual productions of the so-called
‘Chu Qiu and Zhan Gu period (in entirely whole (ram the elghth century to Ib
and Greek respectives (VV b.C), following the tell of working of sinologist
and French philosopher Frangois alien,
4. Time in anelent chinese eure,
‘As noted by Professor {mmanuel Lizcano (1993), traditional Chinese thought has
‘not produced anything ke the concept of time of western philosophy. Also “for
Chinese rationality, space and time form an interdependent unt, Ue space ffl
of heterogeneous mearings according tothe places and the tne appears linked
to places and events. he reason why this option has been configured may refer
to theee aspects that are proper to Chinese thought, which are not expressed in
the western culture,
‘The first aspect isthe 10 tinking of temporary phenomens to movement, and
therefore tothe space hienomena, “in genera, if China had not seized the nature
in texms of movement it was because it had been designed from reference of
correlation factors, which were established as poles and not as individal bods
condemned to the movement: they are yin and yong energies, fiom which an
endless interaction flows (Hence the devoted attention to the magnetic
phenomena, much rather than in Wester world) (lien, 2004/2005b: 19) Ths,
35 opposed to the vincuation ofthe temporary phenomena ta the movement, in
‘china they have reflected more on the phenomend of pracess of influence snd
transformation. So we can read in Confucius i, 21: "What is made is made tall
bolongs to the past” (1997/2005: 53),
‘The second aspect Is the absence of an equivalent of the notion of eternity in
China, “China has thought the absolute, ether the Heaven ofthe Confucian or the
oad of tne Tacist, without in fact to thinking ofthe eterna (lien, 2001/2005;
23), Faced withthe notion of eternity, China developed the notion of eanstoncy.
The difference is important because constant means that does not change within
the variation and the eternal means that does not become.Both show a
permanence but set in a different way, “while the permanence of the eternal fs
Joined to the being and offered to contemplation (theory), the constant refers to
os Number 2 2011)
ii as @
tinye and Oecoston (he “Occasion”: a Temporary Mari Anologous
the state of things o, asthe Chinese say, to thelr operation (concept of yong JI).
‘The eternal brings ws to an essential identity, the constant, on the other hand, is
in the order of eapity (notion of ét! } So, “while the eternal f beyond ime,
the ‘eonstant is never interupted. "ullien, 2001/2005: 23-4). About the
constant we can read in Zhuang Zi (XX, 4)" Beginning and End ave being
‘developed without intertuption® (1983:369). Or, in XXII, 2, about Dao: “!Oa0),
thas extension or duration and has not beginning or end, i isthe time itsel”
[1083: 396) Permanence can also mean "to forget diferences between tines” as
says Zhang Zin 12 (1983: 202).
Finally, the third reason is the absence In Chinese language, until relatively
recenty, of any expression related to being as understood in Wester. “One of
the most striking aspects in old Chinese language isthe absence ofthe verb to be
fas a predicate; in lc, the identity I Indicated by simple juxtaposition "(Chene,
3997/2002:32-33). Consequently, there vas no reflection on the becoming of
being or any notior sia to the essence of something.
In conclusion, we could say thatthe tational Chinese culture dil not ¢hink the
time and we can fd confirmation inthe fat that they must translate the word
time from lapaness when they encountered at the European thought inthe late
hineteenth century, as reflected inthe dictionary Yinghua Bilingual dacidion Yan
Huigingen (1908), “Time wae translated into Chinese as between moments
Uapanese ikon, Chinese Shiie fi). Space, likewise, was vanslated as between
hollow (lepanese Kukan, Chinese konjian fl) uilen, 2001/2005b: 48-49). tn
this respect ts significant that Zhang Danan, in his book Key Concepts in Chinese
Phitosopy does net make any reference o similar concepts on time of space.
‘As opposed to time, the Chinese thought the moment, understood primarily 25 8
Seasonal time. Starting from this nation was developed a phenomenology of
temporary being that enabled toreflet better on the Opportunity of the time and
fon the Availabilty (4s oppesition to the precedence), which have remained in
‘Western in the state of the sub-theory"ullen,2005: 10). And al this linked to
‘one of the matrix Kleas in Chinese culture ike the idea of chonge: “Inthe design
jhudeo-Christianty which links the existence of a God Almighty, the Chinese
Understood It as an evolution or change, Book of Changes being the origin of
Chinese culture "3s serves to find the law of evolution of things and affairs
(Shouln, 2005: 23-4,
|We cannot expan here the Kleologtal changes which supposed te introduction
fof furldhism in China, particularly about the conception of time, but in the
traditional Chinese thought, this ancient temporal dimension has been indicated
by several researexers from early sinologst studies,
Number 2 (2011) 95 International Journal of Convent Chinese Studles itv |
For example, Marcel Granet, in his famous La pensée chinose empiatized the
Importance of" te idea of circumstance, the lea of chance {favourable or not to
an action) "(Granet, 1934/1988: 79). But aso, historians of Chinese philosophy
have remarked its vaidty not long ago: “The requirement to adapt to the
‘mutation leads to the notion of opportunity (sh IM), which sees time not as 2
regular and uniform way, but as a process more or less favourable" (Chen,
2002/2006: 248-249),
None of this, howeve,, can be separated from the "mentality which is more
practical than speculaive" (Gernet: 1993: 100) veey typleal of Chinese world
Something lke this was perceived by Hegel many years ago: "The objectivity here
isnot the eice of thoveht, isnot the unversalty that Is the way of thought, but
an immediate, sensitive form’, and so "the body of knowledge is therefore of
empirical nature, not theoretical "Hegel, 1830/1982; 247)
Something that was alo perceived by Max Weber, wio inthe excellent essay on
{Confucianism and Taoism, sid: “The impersonal heavenly power aid not speak to
the men, it was revealed in the way the land was governed, inthe mess ofthe
‘order of nature and the tradition, which was seen as ene part ofthe csmic order
(Weber 1920/1983: 28),
2. Time in classeal Greek culture
In relation to the perception of tine, classcal Greeks made distinction between
‘Gonos, Kalrés and Aidn. According to Antonio Campillo "the term Chronos
designates the unlimited succession of tine oF times in its more abstract
‘universality, in short, the Time "(Campillo, 1991: 30}. To set this temporary
‘limencion that has been predominant in the Western culture twas necessary to
‘an time with relevant points of reference that is, with events. Indeed, the
‘notion of event is intrisially related tothe dea of time and we cannot conceive
time without events that might happen. "The nature of time, if ithas nature, Is
reqarding this possibility” (lien, 2001/2006: 78),
The second form of Greek temporality, the Alén - / AEI on (which is always)
passed to designate the major eras of ages ofthe life ofthe work, large eons oF
‘fees of the cosmos and even the Tne as everlasting living ie without principle
‘oF end, this isthe Eterrity, conceived as fly simultaneous ofall times *{Campillo,
1991: 40). As a whole, since Plato the Chronos has been understood as the
moving mage of Ai,
However, among the Greeks there was a third way of considering the time: it was
the Kalrs. Kairés "means a moment, a relatively shor time interval, butt not
the present moment: it # neither the objective or physial Instant, nor the
96 ‘Number 2 (2011)
EE a | oO
Time and Occasion iThe “Occasion”: 0 Temporary Matrix Anelogous.
subjective or psyctologieal present. Its the appropriate time, the favourable
‘ceasion, the opportunity "{Campillo, 1991: 60),
| The fads oof leting and ransent temporally adie to perceive
| i there isnot sore aval. Infact, it was represented by a bad youth
Covered with a wig that an in ont ofan alt who oniy managed to catch the
wie Furthermore, iss bat state of hing, something ikea ofr to the
man beings an simuftaneousy, am atte of min! that knows how to
| tiverstand is offer, Fnally, Koss connected wth the opportunity of aking a
tection. Totter itis what Aristotle ald "the goad in the ator of tne"
Thisart of ating “sts on the aksent ofthe lie of proceses or extra
vents tothe log of subjective measures, and the guessing of eonvergence of
twotines or curves Kerk, 19575).
‘This type of temporality dappeared along with the acculturation generated by
the spread of Jewish Christian euture in Wester work, however, this culture
kop, like i other Seite religons, modes of chronological andl eternal time. Only
the applleation ofthe durde by Hen Bergson (€3sa sur les données immeédiate of
conscience, (1888/1991), made it possible to dlscem a type of temporality in the
western eultore que alstant from the modo! of Chronos as wll from the Eternity.
23. The time (lars and shi)
‘As we have seen, there are some similarities between the ancient Chinese
conception of tine focusing on the moment andthe aceasion (si shi and this,
mode of Greek temporality called Keds. As in ancient Greece the concept of
Kairés coexisted with Chronos and Ain, nonexistent in the Chinese thought,
Some researchers nave suggested some shortcomings in the Chinese reflexive
worl
‘us, these no conceptual notions of tine were considered by Durkieim as
typical of no developed cultures (Mule, 2007), continuing in the wake of Hegel
and Schopenhauer that qualified them as pre-rational modulation,
However, as noted again Jullien, “Is not that Chinese do not know to think the
time, fis rather a more comprehensive elucidation of the concept that was not
necessary forthe dominant trend of his thought, according to the strategie optical
they preferred; the moment time that we must know to walt for so that we may
be led by tn the event has much more interest for them “Ulen, 2001/0036:
43).
ut now, without ideological and ethnocentric linkers, i is noted inthis example
that, for various reasons, far cultures as the ancient Chinese and classical Greek
Number 2 (2011) 97
a TT Intemotional Journal of Current Chinese Studies Mail v.
offer similar thoughts, in this case, for some dimension of temporality. The
analogy, bordering almost on similarity, because it has been proved “occasion
Fesponds to situation: “the good, when we set in motion iis occasion-time “(Lac
1i: 8). Ths isnot the Tine but the time of opportunity (the Latin sald: tempus
Capera, take this opportunity). “The time you need to know how to expect and
hot to lose. This Is a part of strategic loge and no longer theoretical and,
therefore, we find I, in theit verbal use, with the sense (to watch) of
(appropriate) moment” pullen, 2001/2005: 40).
4. Sodety and temporaity.
From the viewpoint of temporal concepts, between the classical Greek culture
And Chinese traditional culture there are similarities and diferences. Among the
dlferences we could mention the dssimar notions of time lke Chronos or Aién
{or Eternity} probably vinculating to the late appearance of the verb fo be, Gut
among the siniarities we could affirm the one that links Kars and sh
Francois Julien aserts thatthe basis of relational knowledge, "the question of
whether a foundation fs elther sociological (or agricultural) is not my problem”
Uilien, 2005: 54 although this aspect has been noted by several sinologist (aki
Preclado in 1996: 22). len prefers to operate with concepts, stripping them of
their original meanings an! making them move in the Western culture as mental
agitation, wien could be a commendable philosophical work.
but neither can we abardon the attempt to know the primitive conditions ofits
formulation and its subsequent reformulation. In fact, applying the criteria ofthe
sociology of knowledge it would be very interesting to investigate fs posible
te establish corelations between the mentioned cultural features and the socal
structures ina large serse - not, of course, asa rellection or condition. But apart
from this perspective, we should analyze how certain conceptions of time, as in
classical Chinese culture, may, in is dissemination support the development of
certain forms of social relations and social structures and underpin of delgitimize
Speci social structure, Vicente Verdi states tothe effect that such conceptions
Suggest a background in which “the word i funded on a natural order “and so
“or the Chinese mentalty it f= more dificult to subvert a natural organization,
linked to immanence® (Verdi, 1998:147}.
Furthermore, fram the viewpoint of discourse, "the importance that the Chinese
tach tothe spect velies would depend on inertia in China "(Perelman 1958 /
2006: 139) And, also, prolongation of the afore mentioned investigations, it
‘would be intresting to detect the influence of European colonization in a word,
It would be very crcal to note what changes have occurred in these classical
9 Number 2 (2011) Time end Occasion (The “Oecesion”: 0 Temporary Matrix Analogous.
concepts since the Mavst revolution and after the deployment of capitalism of
the era of Deng Ts Pin.
Finally it might be more questionable fn a society that has been articulated in
the design of Judeo-Christian (ar Budd?) time, with the Khvonos and Aién
preponderance, it Is possible to live other modalities of time and if the
dissemination of hese other temporary madlaltes may be effective without
soda dsruption,
In any case, the mast noteworthy ofall we have sad is the possibilty ofa time
Without the perspective of death - which is what the chronological time signs ~
that is time seen 2s momentary or seasonal, Because with the disappearance of
the perspective of death, the transcendence and ther religious or metaphysical
significance disappzar as well
So all these thouglts can help us answer the Jilin 's question asked onthe fst
‘pages of his book: About Time: Elements fr a philosophy of life: Wiow to provide
theoretical consistency to the opportunity like the time that comes tous, as to the
‘ovaiaity, as which we get 110"
‘ne question that schoes between East and West, between China and Europe
5. bibliography
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nyt A. 1991. Ain, Chronos and Kairos. La coneepeidn del ema ena Grecia
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‘china Assocation fr Intercultural Communication (CAFIC), 2009. Conference in
Bling, June 11-14
CConfucio Metco, 982. Los cuata bros. Péxex Arroyo (t) Alfaguara Madi,
Confucia, 2005. Analectas , Leys (ed). A, Colodrdn (i). EDAF: Madd
cheng A. 2002 sorta de pensamiento chino, Eélcions Bellaterra: Barcelona
Dainian 2, 2005. Key concepts in Chinese Philosophy, €. Ayden (te). Foreing
Languages Pros Belin,
GGernat J, 1902-1984 Space and Time: Sconen and Religion in the Facounter
between China andl Europe. Chinese Science 11: 93-102,
GGranet M, 1988, Le pensée chinose. Albin Miche: Paris
Hegel GWF, 1980, Lecciones sobre la filsofia de ta Historia, Alianza Editorial
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Huei. 2007. Espacio, demo y sociedad (Variaciones sobre Durkheim, Halbwachs,
‘Gurvtch, Foucault yBourdia. Akal: Madi,
Julien F. 2005a, La Chinn ca que pensar. Anthropos: Barcelona
Julien F, 2005b, Sabre ef tiempo. Elementas pora una filosofia del vivir. Avena
Ubros: Madrid.
Kerkhof M, 1997, Koiros. Exploraciones ocasionales en torno a tiempo y
destiempo,Eelitora de la Universidad de Puerto Rico: San Juan.
a0 Tse/ Chuang Tet. :983, Dos grondes maestros del taoismo. C. Flory (el.
‘Editora Naclonal: Mad
ao 21,1978 ta Zi. hiro del Tao. LL. Preciado (t). oq
Lineano , 1993. Imaginario colectivo y ereacién matemdtlea, La construcciin
“adil del mimeo, ef espacio y fo imposible en China y en Grecia, Gedsa
Madr
Perelman Ch Olbrechs-Tyteca, 2006 Trutado de argumentacidn. La nueva
retéria, Gredos: Malt
Madrid
shoulin W. 2005, Histor de kr titerotura Clisea China. Tomo 1. Eicones en
‘Lenguas Extranjeras Bong,
Verdi V. 1998, China sperstar.E Pas-Agullar: Madrid
Weber M. 1983, Enscyos Sobre sociologia de Ja reigin, 1. Confucionismo y
tao, Taurus: Madrid
LE 2, BU, TANG ¥, SUN K. (1991) An inellectucl History of Chino. 2. He (edt)
Foreing Languages Press: Boing,
huang Zi. 196. Zhuang Zi. Preciad fod irulo de Lectores: Madrid
100 Number 2 (2011) | EL LUGAR, UNA MATRIZ ESPACIAL ANALOGA DI MIKO
RADICIONAL, CHINO ¥ LA REFLUXION POST-MICLABISICA EUROPRA,
‘Vicenre Htc Urensta
Mae Ye a
1, Bl expciostiempe ey el peasamiento tacional chino
literencia de I conceit elfsies occidental que estableci dese el principio
‘espacio y el tsmpo com entidaes difereneindas, ene pensamiento chino
traci fo espaco-tempal aparece como una mafsteibnunivecs. Dicha manifesta
ibn univocs se presenta ein de Jn, on un ime de sineronicidad (1949/1988:25)
“qe en China jugar el papel que en i ordenacién de la experiencia juega en Oecidente
el principio de emsalidad”(Lizeano, 1992)
'Asi mismo, la eategorztcon occidental lisica Ue espacio y el empo se pre
tad como tna suesin de tans (le vsiones en el sentido etimogico griego), sca
tent su remision a coneepos (desde Avistéeles), su consideracién como aprioris de
ensibilidad (Kan!) o at postlacién como noeiones, como en el ago de Maurice
albwachs. (Hui, 2007),
En Chin, pore conto, ysgoindo na eeonoeda dspaicin elexva, fo espacio-
temporal se ha eoncebid dese un perspective etatéyie sin que, en ningin momento,
fe haya ahora desde un punto de vista (bri 0 meramente contemplative Clie
1992/2002}, pues en China sempre “se cio una ment mucho mas pretea que espe
clativa™(Gesmet, 1993-4 100),
2. Am oxasiny el Ire
‘Conseeuentemente,y somo se a explicitado en oto lugar (Huet, 2008), frente aa
‘concepeign temporal acidenta, tical en I eternidad (a), exonos ye kit, el
yesamiento ino ropugns a frpovaidd de In ocasib,propeia © no para Ia eaizacion
de doterminadas accion.
Simulineamente, esbozb,fente al espacio abstracted la metafsia © de a fsicn
coceientn, na eoncepen refer al gr, jor a disposi dels lugares, tien
on un rier eualitative vineulado a su careter propio © no propico,
sa, C- Metiado, S. Hebi tetera
oe Retest Roe pee eaten!
iL Ong in, 12-104, Saar, 210, pp, 27-22, (SBN: S78 8498
@ ies crete se maniteton td su pei en os textos noisy pac
i mene en Zhang qin e hace dese, pr ejemplo, a su ani ii neste ipen
a tention, us" i, tenn Hit, no Gane init, sefiaando si que et
i tne enamittv od cite espacial 50m Tsoi, arenes de reli” ye
, as establece artficalmente el hombre y no tienen realidad por si mis
(Chong, 199772002; 133-108),
3, Carmcterizncibn del <> como muti espacial
mando conta tact hegelinns que wo vein en fa ccncia china sino “un eon
junto de conoc sleza enpiticn” (ee, LS3O/1980: 247), Max Weber
stad que en el ample contexto den “scionalizcign del saber y de hu habiidad emp
cos", eneaminada “en le direcidn de wnt imagen mdgica del mundo” (Weber
1920/1983: 394) fue “incomparable el enorme eesarollo de la pictea de la geomdnren
el jag so fg (viento agus)”
estudio del ngs, ue spon wna ex sobre os mares acral, dts
ta, ente fas eestione, la fornia yl hat de emplazamiznto dels consrucones, re
‘ionandosinbos aspects con “todas le fra de monaas, ana, reas, auras, debs,
hierbasycances dea” (Web, 1920/1983: 39) praponielo emplaamicntos fvorables
esfavorebes pa el desarolo de deterninadas actividades ly como itor de la oan.
(Gh especitiaba, y momentos favorabeso desfavorables pata st ealizacin,
‘Pam Weber hubo una eine rsstncia a abaxlonar este tipo de eoncepeiones y si se
legs a hacerlo en algin moment, fe por motive ccandimicos de alto interés que intr
fernn en las tendencies gonna, Por, en elguier eso, a conseenci tevin de cchas
tendnei fc la ausensin de unt abraccin gic en ola a a eves del espacio
‘Asse espacio, o, nj, la vst de To dicho, ls espacios, en Chia, sempre rvieron
1 seas todayin tienen (ago ce) un eardtercualitativo y no son susceptibles de una
ccomprensién meramente cuantiativs, Asimismo, y came sefala Zhang, Dainian
(2002/2005: 77), axa ms importane des espcios es su "send original de eco
Teflja ene dengan (Bi) que se eibu come ot huge entre dos mas
Fite eater eultatva del expo, siempre entrevista como lugares espetticos ht
sito resid posteronnente, nis allt de intepretacioneseuroeéntias, como un die
rentedispsicin ideloyico-cultra
‘Ya Marcel Gran en s0e8lebre La peusée chino, seal queen China
inteesido en consider el Espacio como una extension resultate de lx yustaposieibn de
‘lementos homogéaets, eno uns extn eI ue todas ss partes fuera supesponibles™
wie set
‘ino que mis bien se ha prefrido vr en el espacio “un complejo de dominios, de climas
Y dle oventes" (Gran, 1934/1988: 7)
CConsecuentement, “los Chinosno tvieron ninguna disposiion para coneebir, como
‘los metios indeperlientes y neuos, un ‘Tiempo abstracto y un Espacio abstiacio™
‘Grane, 1934/1984: 78). Y por todo ella “ang, ta idea de orientaci, de lugar (favorable
ra easo pticuar)” (Grane, 1934/1988: 79) resulta anlamental 1 espacio, asi eonoebid, se fmalizab en fom de ee, y est pineipio fom
ab ula wnsieraion tito do Toe grandes eepacioy como de lox ns pees
Delt Formalizacfn en forma de cuadado servla pa establecer “a determincion de los
fovientes y de los hngares [fag] (Grant, 1934/1988: 81).
rms lien ha desoeado que ests apreciacibn euaittiva del espacio mis alli de
“afianzuaenedintamnent a la valida de ato” peat que los chinos coneiberan
‘espacio “como um perpen dispositive, el iso que pone en seein la vitaliel original
tie naturale. Ades, yveiriéndose a su plasmaci6n geonsintca, "a eontiguracion
tupopifiea se conttaye er un eampe nagnético (1 mismo que explors el compas del
ttvomiitico eagadlo de una poteneiatidad, regulary funcional, que fo organiza en edes y
por donde ecula la efieiersia” Clin, 19922000:72-73).
Max recientomente, Enminwel Lizeano ha subrayado, en sus eanelsiones 3
Imaginavie eoletvo yerevctin matemitca, que una de las matrices fundamentals del
imaginato chino es"suponsr un espacio simbelice marealo por oposicidn, ene que tos
gars significa; esto, n espacio tensa (1993: 266-7, a diferencia de espacio exte0
‘como extension deliitacn que seria una mare del imaginario greg.
4, La cmergencia de <> en Occidonte: Hussely Heldeguer
CCuviosamente, a dimensi evalitativa do espacio a so puesta de manifest en Ia
retlxién past meafisicnevopes, Asi en feo, dicta dimensin aparece como un wspecto
felea dla fenomenologa ce Husserly se prolonga en la obra de Martin Heidegger
ten relacin Heidegger, como nny bie bx puesto de manifesto Carlos Hugo Sie,
puede incluso apuntarse cistn inspiraein orients en el tratamiento de esta cues,
{rel eontexto de st aproinncin al mundo eintl en su vrtene joponesn bajo et inijo
{el toismo o del budismo-zen (Sera, 2009:1)
evalquier cso, li exestin de la espacialidad ve bord por Heidegger en mame-
rosos esritus Aparenia yu en Ser y Tempo, en Tos eaptulos de aii del mundo (11
Il C),y tw ovintacionfenomenolbgia ines apatar cualquier consideraién sobre el
teciomatemdteo o abseaeo, resllando ht nyportancia de las sitiax, Asef sitio era
onsiderado como “el deteminado aguio all en que es pertinent un iil"
shh alls por ls sis, El mu cicndante nose spon en wn espacio px
‘nent to, sino ques expeifics manda artcula ens significative ef plexo Ue
‘conforma de una cowresponient ftalided de sitios sets por el ver en forma *
(Weider, 1927/1984: 117-9).
Esai, pra Heeger, a frmulcin dl espacio abstract tenia como consecuenci
rewtalzacin de lssitiasy de ln expeificidad experiencia de los misos: “El descubr
thent del espacio emaneipindose del vr en forma, para no hacer mas que dig a vist,
tnetaliza los parajes del mundo circmdante, convnindatos en ls paras dimensiones
Tor sitios yatta de sitios orientados por el ver e Yorn, de il @ fa mana, des
‘ene a vel de una na wutileidd de gars para eualesquera cosas" (Heidewger,
02771984: 128). ()
1 interés por destacar la fenomenologi espacial se mano en fos tests del deo
rminsdo sogunde Heidegger y buons peas do slo son lus considenciones que apareeen
cer ensayo “Const, habit, pens
En dicho ensayo Heidegger afirmd que “lo expaciado es eala vee otongado, y
este modo ensamblaio, es devs, coligado por medio de un Inga, de lo que 6 mai
festa que “los esprcios reciban su eseneia desde lugares y no desde el espacio”
(Heider, 1952/1994: 136),
Confirmaba, desde luego Heidegger que el espacio, entendldo como extensin, pee
se sometido aun prozsso de abstaci. Pero est espacio abstract, el espacio maton
‘qe abiualmente eibe ef nombxe de e espacio, “no contiene espacios ni peas... en él
nna eneontearemes gares"(Heidegger, 1952/1994: 137,
‘As pues, qed lao que la intencin de Heidegger fe mastra los expacis frente al
xpacio, fimo la posibilidadconstitiva abstract de este tim pero adviticndo ce
iaciones, Coin se pregunta en su ensayo "El ate y el espacio": “Puede vaer el
esptio fj Tisicoenicamente, cualquier que sea en adelante a lerir determin,
‘como el ino verdacero espacio? Comparidos eon él tos los dens espacio disponi
bles el espacio arstico, cl espacio del ir y venir eoidinos- son sSla petiuraciomes y
varfaciones condicionadas. subjetivamente del inieo espacio eésiica abjeiva?”
(eidegaer, 1969/1985: 145)"
5.Conrespondencnsy diferencias: soviedod y conociniento
Pra Grane, las eencepeiones espco-emporle china racionses ican pueden
ents desde una farmacién social de caer etal, la soon fa dda en gu dca
sociedad ha permaneclo emo Feudal, of Espacio ha pido sr imaginado como unt er
cin jerarquzada de etesiones heterogénes" pus “eareterizado por una sce de diversi
lad coferente nea resta sere mismo en culguiee lugar i en evalu momento” (Grant,
1934/1988: 8
Enel eas de a fenomenologl,y mis caeretavente ce Heide, eivndicacin te
rea de los espcins od los sts frente al epeo abteto, odin er consierada coo for
‘mando parte de un dispsitivo conservador aly com han puso en evidenciaJfley Heri
(1990) y Pere Bout (1988),
Pes, en efecto, feat al modelo de espacio coin y homgéco propo dla me
dad gta de a barges, el movimiento easervado ant-bgés, l madersnea ra
cianario en palabas de Her, reivntid el espacio hetrogéneo y jesgizado del Antiguo
Regimen sn ocular sumpologia meicvaizant¢, inchs, ope dicho esc heterogéneo al
tiempo, can eater genera
‘Asie el context del pensamiento conservador, el concept de historia tenia ser
nis espacial, esto es mis referido los acontecimientos reltivs 4 un émbito tential
determinad, que femora, destacando,poro tanto la coexstencia y no la sucesin, Dic
camacteristica ere evident, segin Karl Manni, en It obra del pensador alemin A,
Miler ue “acu la conta-palava conse vados conscience
‘bette democrtio contemporaneidad” (1927-19537 1963: 126) No obstante,y mis alli de estas comrespondencias socio-ideoldgieas que, sin dul,
eden reson bite eves, os tmnbign idudable qe en el contxto do In erlion
te pension bungie dele una pespeciva progress, la reivindenion de un areter
‘ualtative del espacio pernite modular una allerativa al cuanttaivsmno contabl,y of
ein, Ia posibiidd de un pensamiento alternative (aie, 2000).
ste pensamiento aller ht sido formalizado por aora en Oceente también de
mano de la literatura, a tawés de autores como, por ejemplo, Peter Handke, que ha
dsaroliado slgunts de let inuicionesheideggeriana, como han eomentado Michele
Comet (1996) y Vicente Huei (2000, 2001) Pam hacerse wade de dca formalizacion
tsaria con una lecra sored de la obra de Handke ttulada Lento Regreso
Peto, no obstane, la analoginen la dsposicin de pensumiento poa ser un camino
de muta eomprensin eantaste ene el mundo oriental y occidental, en este caso entre
China y Europ, yt que, come dice Anne Cheng el desi inelectt) que China tuvo
‘ut momento eo el fs, Io tiene ahora, en tanto que potencia emergent, con el pen
saminto ocldenial (1997/2002; 39).
oui, (198g pig de arin Hedger Ps Ls ion de Min (1975]
{Comte Me 1990s ton, aps eng y econ eget Petes Hone
inane mn 359 5465
‘Ch U0: sai pension, reso Eins allt (Maa de prc
hin, 197)
‘sic 19-4): "5c a ine Sine Rai th acon bee Chi aap
Cnet eee, Th 38102
“roe M9: poche, Pais 4 A Mi (12
uP (1989); Le ep Mae a oa (1979)
lst Gh WF (980 Ens ve lf do Matar Ue Maki: za Ei
tang be poids schile,190
lergr (BOD) El te ea De Kast wl aun, 96), asin ili en
IRARANANED Kt come der ev bl psn lio NX KODE, mn.
eeu (196 ery mp, iB Fo de Cars nie [ew a 1927.
Heo (198; “coxa air, pen” Ben, Wan, Dee 1952) Caner 9
tin, Des El St
Tre) (199; mote rota, Mic: Fondo de Ca eosin,
Hr @000 "er ims pes dele aaa gan VV. MA ews
en tay td Pach de Cn over Caan en ane a rae at
‘hinge Hl) ao So Er de Uns Pus Vasco, p22
Th, ¥ Diy “(jer lo xls Be amare a ar doer Hie",
ntl Snes Cede Oto 129.45
is (007 Fy poy cea (arco sre Den alec, Gri Foo
Bo Mad A
i (208 "a ci ws steno tos el penne acon lio las
repel (on fs, enameled (emai: 9 de ler de 2008
Frat Conger Chine Stl
an 0 Lp ed oe con, Pa oe i ta lee ine, ae
‘ame presi tec: on ed ofa en Ci Pay Sel, 192
@ el, F205): Chin el gu pe: Bel: Atop
ate, 1m ipo mer ih
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