Rey Tiquia
Dr Rey Tiquia is Technoscience Philosopher with the School of Historical and Philosophical Studies, University of Melbourne. He is a qualified practitioner of Traditional Chinese Medicine (TCM). He took his BA from Manuel Luis Quezon University, Manila, Philippines, and his MSc and Ph.D. degrees in History and Philosophy of Science, University of Melbourne, Australia. His dissertation, entitled ‘Traditional Chinese Medicine as an Australian tradition of health care’ (2005), proposed the construction of a symmetrical translating knowledge space between traditional Chinese medicine and Western scientific medicine in Australia. He has lectured on the history and philosophy of TCM at both the University of Melbourne and the Victoria University of Technology. In 2000, the Wellcome Trust invited him to facilitate a workshop for the Closed-Door Research Conference on Complementary and Alternative Medicine in London, UK. Since 1997, he has been an Honorary Professor at Shanxi College of TCM, Taiyuan City, China.Rey does research in Qualitative Social Research, Sociological Theory and Medical Anthropology. HIS current project is 'Restoring the Chinese Calendar 'Lifa' and the Cosmic Breath 'Qi' to the Real World.'
Supervisors: Prof. Helen Verran and Prof. Jocelyn Chey
Phone: +61394991362
Supervisors: Prof. Helen Verran and Prof. Jocelyn Chey
Phone: +61394991362
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culture have been picked as the target of revolutionary attacks; destroyed by
the successive waves of economic, social, and political upheavals; and
discarded by the urgent drive toward radical modernisation that reflects a
fervent desire to catch up with the leading technological nations”
(Traditional China, 1970). And the narrative of the Chinese dream for a
modern socialist China with Chinese characteristics is a continuation of this
‘ ‘ drive’. “ Yet , paradoxical as it may seem, the traditional background still
plays a significant, much like an unseen hand, in steering revolutionary
China, amid storm and stress, through unchartered waters (Traditional
China, 1970) .” And this ‘unseen hand’ is none other than the ‘stuff of the
world’ qi 氣 which animates “ the charter of China’s cultural history
embedded in the treasury of its traditional language” (Cultural Nationalism
in Contemporary China).Following the China road of tradition i.e. the
paradigm of theory-as-practice, the ‘unified field of all existence’ of the
traditional Chinese language and medicine together are now being
performed here in Australia as humanity’s intangible cultural heritage.
culture have been picked as the target of revolutionary attacks; destroyed by
the successive waves of economic, social, and political upheavals; and
discarded by the urgent drive toward radical modernisation that reflects a
fervent desire to catch up with the leading technological nations”
(Traditional China, 1970). And the narrative of the Chinese dream for a
modern socialist China with Chinese characteristics is a continuation of this
‘ ‘ drive’. “ Yet , paradoxical as it may seem, the traditional background still
plays a significant, much like an unseen hand, in steering revolutionary
China, amid storm and stress, through unchartered waters (Traditional
China, 1970) .” And this ‘unseen hand’ is none other than the ‘stuff of the
world’ qi 氣 which animates “ the charter of China’s cultural history
embedded in the treasury of its traditional language” (Cultural Nationalism
in Contemporary China).Following the China road of tradition i.e. the
paradigm of theory-as-practice, the ‘unified field of all existence’ of the
traditional Chinese language and medicine together are now being
performed here in Australia as humanity’s intangible cultural heritage.
his ‘pathogenic yin qi’ (xie qi which refers to all disease causing factors including cancer as kesou cough ) evolving in a harmonious state of yin and yang balance. Finally, I translated and outlined TCM oncologist, Dr. Jia Kun’s TCM (traditional Chinese medicine) proposals on how to prevent being afflicted by cancer.[ P056]
It can be seen as an ‘imaging figure, a metaphor or a narrative that has realness achieved in the emergence of
gradually clotting and eventually routinized, sets of embodied, in-place actions.’[ Helen Verran. (2005)].
Imaginaries, imaging figures and narratives can be seen as similar to Foucault’s epistemes, Kuhn’s paradigms,
Callon, Law and Latour’s actor-networks, Hacking’s self-vendicating constellations, Fujimura and Star’s
standardized packages and boundary objects and Knorr-Certina’s reconfiguration,”David Turnbull’s ‘assemblage,
and Donna Haraway’s ‘vision metaphor.’ And an assemblage is a translation medium . Viewed from this
perspective, an ‘incubating qi’ can be seen as an expression of the natural yin and yang order of the flow
and metamorphoses of ‘life’ embedded in specific time and place i.e. the life of the influenza virus or coronavirus
embedded within the human body.The ‘outbreak narrative’ of 'wenbing' (influenza) ‘as seen by contemporary
practitioners of Chinese medicine is a collective term for disorders that Western biomedicine classifies as acute
febrile diseases. These are primarily characterized by high fever and by their infectious nature, as with typhoid
and typhus. In premodern China however, 'wenbing' were seen as encompassing a range of illnesses from the
common colds, to high fevers and epidemic diseases, all of which were characterized by acute fevers and hot
sensations in the patient’s body. Chinese medical doctrine attributes these disorders to pathogenic heat of
varying quality from warm ('wen' 温) to hot ('re' 熱), which is characteristic of the climate in spring and summer
respectively (Hanson, 1998). And as COVID-19 spreads globally, and as we act in accordance with the ‘seasonal,
geographical and personal factors,’ how should we in Australia and the rest of the world deal with it (coronavirus) in our local real time situation? According to the late Joseph Needham we should use acupuncture or chronoacupuncture’s ‘immunological’and ‘cortisone-like effect’ to fight the invading organism bystrengthening the patient’s body resistance.
It can be seen as an ‘imaging figure, a metaphor or a narrative that has realness achieved in the emergence of
gradually clotting and eventually routinized, sets of embodied, in-place actions.’[ Helen Verran. (2005)].
Imaginaries, imaging figures and narratives can be seen as similar to Foucault’s epistemes, Kuhn’s paradigms,
Callon, Law and Latour’s actor-networks, Hacking’s self-vendicating constellations, Fujimura and Star’s
standardized packages and boundary objects and Knorr-Certina’s reconfiguration,”David Turnbull’s ‘assemblage,
and Donna Haraway’s ‘vision metaphor.’ And an assemblage is a translation medium . Viewed from this
perspective, an ‘incubating qi’ can be seen as an expression of the natural yin and yang order of the flow
and metamorphoses of ‘life’ embedded in specific time and place i.e. the life of the influenza virus or coronavirus
embedded within the human body.The ‘outbreak narrative’ of 'Wenbing' "as seen by contemporary practitioners of Chinese medicine is a collective term for disorders that Western biomedicine classifies as acute febrile diseases. These are primarily characterized by high fever and by their infectious nature, as with typhoid and typhus. In premodern China however, wenbing were seen as encompassing a range of illnesses from the common colds, to high fevers and epidemic diseases, all of which were characterized by acute fevers and hot sensations in the patient’s body. Chinese medical doctrine attributes these disorders to pathogenic heat of varying quality from warm (wen 温) to hot (re 熱), which is characteristic of the climate in spring and summer respectively' (Hanson, 1998). And as COVID-19 spreads globally, and as we act in accordance with the ‘seasonal, geographical and personal factors,’ how should we in Australia and the rest of the world deal with it (coronavirus) in our local real time situation? According to the late Joseph Needham we should use acupuncture or
chronoacupuncture’s ‘immunological’and ‘cortisone-like effect’ to fight the invading organism by strengthening the patient’s body resistance.
'疫氣 or 'warm pestilential 'qi' 瘟厉之气. As a TCM researcher in Australia, this author monitored and traced online the local onset and global dissemination of this epidemic. Through the practice of differentiating clinical patterns and associating 'yao' (remedies) the SARS epidemic 'qi's' aetiology, ,mode of transmission and prognosis were made visible. A comparative history of the TCM and Western biomedical cultures of infection is presented by making visually and ontologically equitable Girilamo Fracastoro's thesis on the 'seminaria morbi' and Wu You Xing's thesis on the heteropathic 'qi' i.e. 'za qi' 杂气. A proposal is made to accord the Ming dynasty physician Wu You Xing the accolade of being one of the forerunners of the modern-day germ theory of infectious diseases and hence give the TCM approach its legitimate space in this emerging globalized and pluralized-based medical world.
Trigrams/Hexagrams of the Book of Changes 八卦易經and the Cosmic Breath Qi as ontic-epistemic imaginary entities 想像中的本體知識實有物 . They can be seen as an ‘imaging figures cheng xiang tu xing 成像圖形, a metaphors yin yu 隱喻or a narratives xushi wen 敘事文that has realness achieved in the emergence of gradually clotting and eventually routinized, sets of embodied, in-place actions’ (Verran,2005, p.33-48). Imaginary entities , imaging figures and narratives can be seen as similar to “Foucault’s epistemes, Kuhn’s paradigms, Callon, Law and Latour’s actor-networks, Hacking’s self-vendicating constellations, Fujimura and Star’s standardized packages and boundary objects and Knorr-Certina’s reconfiguration” (Turnbull,1996, p.38), David Turnbull’s ‘assemblage’ (Turnbull, 2000, p.4), and Donna Haraway’s ‘vision metaphor’ (Haraway, 1991, p.195). And an assemblage is a translation medium (Tiquia, 2004, p. 84). Viewed from this perspective the invisible yang cosmic breath qi can be seen as an expression of the natural yin and yang order of the flow and metamorphoses of life embedded in specific time and place i.e. the life force 氣 embedded and flowing within the yin visible human physical body.
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In the tradition of Chinese medicine, the way to make epidemic qi (infectious microorganism) ‘visible’ is to perform it as practices of ‘differentiating clinical patterns and associating yao’ bianzhenglunyao or ‘proposing treatment principles in accordance with the with the differentiation of patterns of clinical phenomena’. And here was how TCM practitioner Yi Ersheng performed bian zheng lun zhi to make COVID-19 pathogen visible when ‘unexplained cases of pneumonia’ emerged in Wuhan, China.
“This year, 2019 ( the year of the Earth-Pig Ji Hai nian) , the weather in winter was very unusual. The temperature was unusually high. And here, (Jinan, provincial capital of Shandong Province) the temperature was above zero degrees. Snow did not fall and it only rained a little bit. All of a sudden, it only became cold after the Winter Solstice. The coldest was only a dozen degrees below zero. Affected by this weather condition, the common colds and fevers children suffered were very different from previous years. Compared to previous years, there were much more people suffering from ‘cough’ kesou during the winter season of this year while also exhibiting symptoms of fever (‘heat’ re) with ‘dampish-phlegm.’ Based on the abovementioned observations and reflection, I consider the ‘unexplained cases of pneumonia’ currently occurring in Wuhan as ‘humidity/heat type of warm factor epidemic’ shi re wenbing 湿热温病 . And the materia medica formula to be deployed in dealing with this epidemic are the following: Augmented Moslae Herba Powder; Sweet Dew Toxin Dispersing Elixir Three Kernel Decoction (decoction to be taken cold) ; Stomach Regulating Qi-Coordinating Decoction.
This era of unprecedented global climactic weather changes place tremendous pressure upon the human internal environment to adapt to these dire changes in the external environment. It places tremendous pressure upon our inner ‘guardian qi’ wei qi as well as in the air or atmosphere da qi which the Chinese martial artist Lu Jitang referred to metaphorically as similar to our ‘guardian qi’ i.e. the human anti-pathogenic qi . And as COVID-19 spreads globally, and as we act in accordance with the ‘seasonal shi, geographical di and personal ren factors,’ how should we in Australia and the rest of the world deal with it (coronavirus) in our local realtime situation? According to the late Joseph Needham we should use acupuncture or chronoacupuncture’s ‘immunological’ ‘cortisone-like effect’ to fight the invading organism by strengthening the patient’s body resistance i.e. his/her anti-pathogenic qi.
In the tradition of Chinese medicine, the way to make epidemic qi (infectious microorganism) ‘visible’ is to perform it as practices of ‘differentiating clinical patterns and associating yao’ bianzhenglunyao or ‘proposing treatment principles in accordance with the with the differentiation of patterns of clinical phenomena’. And here was how TCM practitioner Yi Ersheng performed bian zheng lun zhi to make COVID-19 pathogen visible when ‘unexplained cases of pneumonia’ emerged in Wuhan, China.
“This year, 2019 ( the year of the Earth-Pig Ji Hai nian) , the weather in winter was very unusual. The temperature was unusually high. And here, (Jinan, provincial capital of Shandong Province) the temperature was above zero degrees. Snow did not fall and it only rained a little bit. All of a sudden, it only became cold after the Winter Solstice. The coldest was only a dozen degrees below zero. Affected by this weather condition, the common colds and fevers children suffered were very different from previous years. Compared to previous years, there were much more people suffering from ‘cough’ kesou during the winter season of this year while also exhibiting symptoms of fever (‘heat’ re) with ‘dampish-phlegm.’ Based on the abovementioned observations and reflection, I consider the ‘unexplained cases of pneumonia’ currently occurring in Wuhan as ‘humidity/heat type of warm factor epidemic’ shi re wenbing 湿热温病 . And the materia medica formula to be deployed in dealing with this epidemic are the following: Augmented Moslae Herba Powder; Sweet Dew Toxin Dispersing Elixir Three Kernel Decoction (decoction to be taken cold) ; Stomach Regulating Qi-Coordinating Decoction.
This era of unprecedented global climactic weather changes place tremendous pressure upon the human internal environment to adapt to these dire changes in the external environment. It places tremendous pressure upon our inner ‘guardian qi’ wei qi as well as in the air or atmosphere da qi which the Chinese martial artist Lu Jitang referred to metaphorically as similar to our ‘guardian qi’ i.e. the human anti-pathogenic qi . And as COVID-19 spreads globally, and as we act in accordance with the ‘seasonal shi, geographical di and personal ren factors,’ how should we in Australia and the rest of the world deal with it (coronavirus) in our local realtime situation? According to the late Joseph Needham we should use acupuncture or chronoacupuncture’s ‘immunological’ ‘cortisone-like effect’ to fight the invading organism by strengthening the patient’s body resistance i.e. his/her anti-pathogenic qi.
In the tradition of Chinese medicine, the way to make epidemic qi (infectious microorganism) ‘visible’ is to perform it as practices of ‘differentiating clinical patterns and associating yao’ bianzhenglunyao or ‘proposing treatment principles in accordance with the with the differentiation of patterns of clinical phenomena’. And here was how TCM practitioner Yi Ersheng performed zheng lun zhi to make COVID-19 pathogen visible when ‘unexplained cases of pneumonia’ emerged in Wuhan, China.
“This year, 2019 ( the year of the Earth-Pig Ji Hai nian) , the weather in winter was very unusual. The temperature was unusually high. And here, (Jinan, provincial capital of Shandong Province) the temperature was above zero degrees. Snow did not fall and it only rained a little bit. All of a sudden, it only became cold after the Winter Solstice. The coldest was only a dozen degrees below zero. Affected by this weather condition, the common colds and fevers children suffered were very different from previous years. Compared to previous years, there were much more people suffering from ‘cough’ kesou during the winter season of this year while also exhibiting symptoms of fever (‘heat’ re) with ‘dampish-phlegm.’ Based on the abovementioned observations and reflection, I consider the ‘unexplained cases of pneumonia’ currently occurring in Wuhan as ‘humidity/heat type of warm factor epidemic’ shi re wenbing 湿热温病 . And the materia medica formula to be deployed in dealing with this epidemic are the following: Augmented Moslae Herba Powder; Sweet Dew Toxin Dispersing Elixir Three Kernel Decoction (decoction to be taken cold) ; Stomach Regulating Qi-Coordinating Decoction; Minor Qi-Coordinating Decoction
This era of unprecedented global climactic weather changes place tremendous pressure upon the human internal environment to adapt to these dire changes in the external environment. It places tremendous pressure upon our inner ‘guardian qi’ wei qi as well as in the air or atmosphere da qi which the Chinese martial artist Lu Jitang referred to metaphorically as similar to our ‘guardian qi’ i.e. the human anti-pathogenic qi . And as COVID-19 spreads globally, and as we act in accordance with the ‘seasonal shi, geographical di and personal ren factors,’ how should we in Australia and the rest of the world deal with it (coronavirus) in our local realtime situation? According to the late Joseph Needham we should use acupuncture or chronoacupuncture’s ‘immunological’ ‘cortisone-like effect’ to fight the invading organism by strengthening the patient’s body resistance i.e. his/her anti-pathogenic qi.
“Everything is made of qi. Qi is both a process and substance, and comes into being as the concrete manifestation of spacetime; differentiating into light and clear, the heavy and turbid, qi ( now discernible in terms of yin and yang) becomes the basic stuff of the visible universe” [John Major] . In pre-modern traditional Chinese medicine, climate change qihou bianyi 氣候變易 is always contingent upon the ‘time and season’ shi 時 , ‘two-hour time periods’ shi chen 時辰, ‘day’ ri 日, ‘lunar month’ yue ⽉, ‘seventy two pentads’ qishier hou 七十二候, ’Twenty Four Periods of Qi ’ ershisige jieqi 二⼗四個節氣 , ‘four seasons’ si shi 四時, ‘year’ nian 年 or sui 歲 and ‘sixty spacetime units’ jia zi 甲⼦ . And ‘climate change’, which is now referred to in modern Chinese as qi hou bianhua, 氣候變化 as seen from the perspective of the Yellow Emperor’s Inner Cannon is one of those ‘natural time sequences’ shi xu that ‘mark’ changes and transformations in ‘nature’ tian. Paraphrasing the Yellow Emperor’s Manual, the pre- modern TCM scholar/ practitioner Yang Ru Hou (1861-1928) stated: The cosmic yin and yang qi of the ‘sky/heaven/celestial sphere’ tian and ‘earth terrestrial sphere’ di ascend and descend and climatic weather conditions during the ‘four seasons’ resonate with these changes. Humanity must harmonize and adapt to these changes as well. During spring and summer seasons, one must nurture the cosmic yang qi; while during the autumn and winter seasons one must nurture the cosmic yin qi. In this way, unusual illnesses will not come about. And in accordance with the classical, modern, Eastern and Western senses, ‘good humour’ or good qi flow that is a natural effect of the alignment of emotions and seasons, which if absent should be restored.
perspective of the living human being as the universe contained in the individual [Yinyang PMPTAP], a critique is made of modernity’s. mechanical metaphysics. In the process, a new world order emerges whereby the gulf between nature and humanity; body and mind; theory and practice; God the Father and Mother Earth is being narrowed. The metaphysical value of the Cosmic Breath qi and the Transnational Stems and Branches Calendrical Clock (Northern and Southern Hemisphere) is reconstituted, thereby interrupting the decline of traditional Chinese Medicine and other Chinese technoscientific practices as mobile bodies of local knowledge and their respective prognosticative power like traditional Chinese medicine (TCM) , chrono-acupuncture, Chinese divination, astrology, Qi meditational exercises qigong, Chinese traditional sexual practices etc. while ensuring their continued innovation and regeneration.
pointed to the necessity of constructing and performing a 'Third Space' in translating modern China into a trans modern yin yang China world.