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The real meaning of getting to “the double bottom” of being is to release oneself into the openness of the absolute Other, to turn one’s inside out, to reach the stillness of Aeon that abides with-out measured time.
This alterity is not anthropomorphic but, because it delimits the human world and represents the very possibility of human existence, is rather anthropo-genetic.
Chinese tradition does postulate the existence of reality that can be lived and referred to but cannot be known, not even grasped in intuition.
Ames in their recent book «Thinking from the Han» argue that the Western philosophical inventory related to the idea of Self is irrelevant for Sinological studies.
It is well known that so called Chinatowns have become the most common institutionalized form of Chinese civilization’s global existence. What is Chinatown’s cultural nature as well as its historical significance? The Taoist version of this idea stresses the “non-subjective” (wu-wo) nature of authentic Selfhood.
To answer these questions we have to look at first at the foundations of Chinese cultural identity as they have evolved in China’s history. It does not negate subjectivity completely but, as Hall and Ames are careful to point out, proscribes the non-assertive, responsive and creative mode of its existence .
I prefer to call this reality symbolic because of the following considerations: firstly, this reality cannot be described in terms of the parallelism between thought and being and, therefore, can be expressed only symbolically; secondly, this reality precedes or rather anticipates the being of all things and does not pass after these beings reach their limit, i.e.
after they are realized to the full; thirdly, this reality corresponds to the totality of human praxis which can only be referred to allegorically.
For Taoists being has no spatial or temporal extension but endlessly folds back into itself.