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43-645: [REDACTED] Look up te , té , or TE in Wiktionary, the free dictionary. Te or TE may refer to: Businesses [ edit ] TE Connectivity , a connectivity and sensor component company Air New Zealand (former IATA airline code TE, from 1965 to 1990) FlyLal (IATA airline code TE) Tasman Empire Airways Limited (former IATA airline code TE, from 1939 to 1965) Telecom Egypt , an Egyptian telephone company Telecom Éireann , defunct Irish national telephone company TotalEnergies ,

86-709: A French energy and petroleum company Language [ edit ] Te (cuneiform) , a cuneiform sign Te (Cyrillic) (Т, т), a letter in the Cyrillic alphabet Te (kana) (て, テ), a Japanese kana Telugu language (ISO 639-1 code "te") People [ edit ] Aregado Mantenque Té (born c. 1963), Guinea-Bissau politician and leader of the Workers' Party Emiliano Té (born 1983), Bissau-Guinean footballer Ricardo Vaz Tê (born 1986), Portuguese footballer Science and technology [ edit ] Biology and medicine [ edit ] TE buffer ,

129-530: A city in the Republic of Macedonia Palazzo del Te , a palace in Mantua, Italy "Te", a song by Macintosh Plus from Floral Shoppe See also [ edit ] Teh (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title TE . If an internal link led you here, you may wish to change the link to point directly to

172-483: A commonly used buffer solution in molecular biology Ilex cookii , a plant commonly called "Te" Terminologia Embryologica , an international standard for human embryology nomenclature Thalidomide embryopathy, a congenital deformation related to the use of the drug thalidomide Thioescaline , a psychoactive drug Transformation efficiency , the efficiency by which cells can take up extracellular DNA and express genes encoded by it Transposable element ,

215-402: A possessor of "power"; Therefore he keeps his "power". The man of inferior "power" cannot rid it of the appearance of "power"; Therefore he is in truth without "power". The man of highest "power" neither acts nor is there any who so regards him; The man of inferior "power" both acts and is so regarded. The man of highest humanity, though he acts, is not regarded; Whereas a man of even

258-536: A potency which, on the one hand, made them true to their essence, and on the other, made possible their influencing of other entities. It appears often as if it had been imagined as a kind of electric charge permeating the thing in question, waxing or waning in accordance with some mysterious law, and capable of being transmitted, in the case of living beings, from one generation to another. Contrary-minded students of ancient Chinese philosophy dispute this interpretation as rather narrow and possibly anachronistic, and point to

301-549: A sequence of DNA that can move about in the genome, including transposons Echo time in magnetic resonance imaging Other uses in science and technology [ edit ] TE cooler , a solid-state electronic cooler TE mode , a type of transverse mode of electromagnetic radiation Tellurium , symbol Te, a chemical element Test engineer , a professional that designs testing processes Type enforcement , an IT security concept Sport [ edit ] For people in sport, see § People . Te (martial arts) ,

344-639: A store; This "laying up a store" means quickly absorbing, And "quickly absorbing" means doubling one's garnered "power". Double your garnered power and it acquires a strength that nothing can overcome. If there is nothing it cannot overcome, it know no bounds, And only what knows no bounds is huge enough to keep a whole kingdom in its grasp. Compare this description of using one's accumulated de to affect others: The best charioteers do not rush ahead; The best fighters do not make displays of wrath. The greatest conqueror wins without joining issue; The best user of men acts as though he were their inferior. This

387-439: Is "virtue," both in the sense of inherent quality and in that of moral excellence, but with the validity of the traditional rendering somewhat shaken by Arthur Waley's insistence on interpreting it as "power." Indeed, it is believed by many scholars that the term originated in the mytho-magical period of Chinese speculation when tê was conceived as a kind of mana -like potency inherent in substances, things, and human beings,

430-425: Is a paronym of de 得 "to acquire; to obtain", which is a common definition of de "power; virtue". Lastly, he notes a possible etymology of "see straight; looking straight at things; intuition" because early zhi 直 graphs depicted a straight line over an 目 "eye" (horizontally written 罒 in 德 ). Victor H. Mair proposes a correlation between Proto-Indo-European dugh and de . Te

473-461: Is a 'bad virtue'? Clearly 'virtue' is not a satisfactory equivalent. Indeed on examining the history of the word we find that it means something much more like the Indian karma , save that the fruits of te are generally manifested here and now; whereas karma is bound up with a theory of transmigration, and its effects are usually not seen in this life, but in a subsequent incarnation. Te

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516-528: Is a whole series of words derived from the related Teutonic verbal root dugan . There are Old High German tugan , Middle High German tugen , and modern German taugen [also see German "Tugend"(,virtue)], all of which mean "to be good, fit, of use." There is another cognate group of words relating to modern English "doughty" (meaning worthy, valiant, stouthearted) that also contribute to our understanding of te . They are Middle English douhti , dohti , of dühti ("valiant"). In modern Dutch,

559-493: Is an ancient word with complexities across several subfields of linguistics: namely in its semantics, orthography, and etymology . The Hanyu Da Zidian , provides twenty meanings for de 德 , translatable as This dictionary provides early usage examples, and all of these de meanings occur in Han or pre-Han Chinese classic texts , except for number 17 ( de abbreviating Deutschland ). Translating de into English

602-464: Is anything that happens to one or that one does of a kind indicating that, as a consequence, one is going to meet with good or bad luck. It means, so to speak, the stock of credit (or the deficit) that at any given moment a man has at the bank of fortune. Such a stock is of course built up partly by the correct carrying out of ritual; but primarily by securing favourable omens; for unless the omens are favourable, no rite can be carried out at all. Based on

645-413: Is called the "mysterious power." Chapters 10 and 65 also use this xuande ( 玄德 "dark/mysterious de ") phrase. The second Daodejing theme is the efficacy of de for statesmanship (see meanings six and seven above). A sage ruler can acquire sufficient de to influence his subjects through, in effect, wu wei government. You cannot rule men nor serve heaven unless you have laid up

688-465: Is called the power that comes of not contending, Is called the capacity to use men, The secret of being mated to heaven, to what was of old. Mair interprets these de occurrences: As it is used in the Tao Te Ching , te signifies the personal qualities or strengths of the individual, one's personhood. Te is determined by the sum total of one's actions, good and bad. Therefore it

731-454: Is free from any contamination with sexual associations and differs in that from its great counterpart, tao , the Way, which, in one or two expressions, such as jên tao 人道 , "the way of men and women," is suggestive of sexual activity. Other recommended translation, such as "energy" and "essential quality," seem also inadequate from the etymological point of view. Victor Mair explains that

774-417: Is possible to speak of "cultivating one's te ." Like karma , te is the moral weight of a person, which may be either positive or negative. In short, te is what you are. Te represents self-nature or self-realization, only in relation to the cosmos. It is in fact the actualization of the cosmic principle in the self. Te is the embodiment of the Way and is the character of all entities in

817-450: Is problematic and controversial. Arthur Waley believed that de was better translated "power" than "virtue", and explained with a "bank of fortune" metaphor. It is usually translated 'virtue', and this often seems to work quite well; though where the word occurs in early, pre-moralistic texts such a translation is in reality quite false. But if we study the usage of the word carefully we find that de can be bad as well as good. What

860-508: The dao and its usefulness in managing people. The first Daojing theme is the interrelationship between de and dao . "Such the scope of the All-pervading Power. That it alone can act through the Way." Chapter 38, the so-called " De Chapter", has the greatest number of occurrences. Note that de is translated as "power" in the following translations. The man of highest "power" does not reveal himself as

903-399: The 心 "heart; mind" element. The oracle script for zhi 直 "straight; vertical" ideographically depicted shu 丨 "vertical line (in a character)" above mu 目 "eye", the bronze script elaborated the line into shi 十 "ten", and the seal script separated the eye and heart with a horizontal line. Poetically this could read as a choice of "from the womb or to the tomb". As

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946-565: The 心 "heart; mind" to connote "innerness", he takes the prefix from Latin indoles "innate quality; natural disposition" to further neologize indarrect . Boodberg concludes that the noun de is best translated enrective in the passive sense of power, or arrective in the active sense of influencing others. He says the Chinese understood de as potent but not coercive, and as arrective rather than corrective. Since early texts describe de 德 as an acquired quality, he proposes it

989-520: The " De Chapter": 論德 , 'About the Attributes;' of Tâo , that is. It is not easy to render teh here by any other English term than 'virtue,' and yet there would be a danger of its thus misleading us in the interpretations of the chapter. The 'virtue,' is the activity or operation of the Tâo , which is supposed to have come out of its absoluteness. Even Han Fei so defines it here, — ' Teh

1032-609: The Okinawan martial arts Tight end , a position in American football Other uses [ edit ] "te", a name for the lowered seventh pitch of the musical scale in solfège Duat or Te, the afterlife in Ancient Egyptian religion De (Chinese) , also transliterated as Te , a concept in Chinese philosophy Province of Teramo , Italy, vehicle registration TE, vehicle registration plates for Tetovo ,

1075-452: The cognate relation between de and zhi "to plant", Waley further noted the early Chinese regarded planting seeds as a de , hence it "means a latent power, a 'virtue' inherent in something." The linguist Peter A. Boodberg investigated the semantics and etymology of de 德 , which he called "perhaps the most significant word, next to tao 道 , in ancient Chinese macro- and microcosmology." The standard translation for it

1118-489: The development of de ( 德 ) as the basis of traditional intersectional and integrative health and wellness, encouraging the experience and expression of the practitioners' True Nature (prenatal jing , Pre-Heaven essence). The unification of mind, body and environment is emphasised using the anatomy and physiological theory of wuxing , (five elements) traditional Chinese medicine. The core foundational movements, exercises, and teachings cultivate, direct, and harmonise

1161-434: The difficulties of rendering de into English. Frederic H. Balfour succinctly glosses de with Greek and Chinese: 德 . In ethics, Virtue — ἀρετή [ areté "excellence"]; in physics, Energy — δύναμις [ dunamis "potential power; force"]. 道 ["The Tao"] is the 體 ["body; embodiment"] of which 德 is the 用 ["use; function"]. James Legge gives this footnote to

1204-424: The difficulty of accurately translating de , ...is evident from the astonishing sweep of thoughtful renderings of its meaning: power, action, life, inner potency, indarrectitude (inner uprightness), charisma, mana (impersonal supernatural force inherent in gods and sacred objects), sinderesis (conscience as the directive force of one's actions), and virtue, to name only a few of the brave attempts to convey

1247-487: The eye is associated with worldly desires and wants as opposed to the heart, being the home of de and needs. Boodberg undertook a "graphophonetic analysis" of de . Based on the phonetic element zhi 直 "upright; erect" and the radical 行 suggesting movement, he translates de as English arrect "set upright; direct upward" (from Latin ad- "to") or insititious "ingrafted; inserted" potency (from Latin insitio "to implant; to graft"). Interpreting

1290-572: The fact that tê had early acquired, at least in Confucian literature, ethical connotations close to our "virtue," that is, as moral, and only rarely amoral or immoral, efficacy. They find, therefore, no quarrel with rendering tê , almost invariably, as "virtue." Philologists are, however, troubled by the absence in the Chinese term of any connotations reminiscent of the Latin etymon vir , such as manliness and virility. They remind us that tê

1333-400: The highest morality both acts and is so regarded; While even he who is best versed in ritual not merely acts, but if people fail to respond Then he will pull up his sleeves and advance upon them. That is why it is said: "After Tao was lost, then came the 'power'; After the 'power' was lost, then came human kindness." After human kindness was lost, then came morality, After morality

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1376-502: The horizontal 一 line) and 悳 or 惪 (without the 彳 "footstep" radical). The earliest written forms of de 德 are oracle script from the Shang dynasty ( c.  1600 –1046 BCE) and bronzeware script and seal script from the Zhou dynasty (1045–256  BCE ). Oracle characters wrote de 德 with 彳 "footstep; go" and 直 "straight", later bronze characters added

1419-508: The intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=TE&oldid=1236480884 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages te">te The requested page title contains unsupported characters : ">". Return to Main Page . De (Chinese) Chinese de 德

1462-543: The internal and external qi (energy) to build moral character ( 道德 ) to strengthen the connection with de ( 德 ). This in turn gives integrity to the trinity of Heaven, Earth, and Human, ( shen , qi , jing ) through the chong mai meridian (energy lines) and the zheng qi (upright energy). The application of the four pillars are emphasized throughout including, wuxing meditation education, daoyin ("guiding and pulling" exercises), shiliao , (traditional food therapy), and

1505-485: The meaning of te in English. Of these, the last is by far the most frequently encountered. Unfortunately, it is also probably the least appropriate of all to serve as an accurate translation of te in the Tao Te Ching . Mair (1990 , p. 135) concludes that Daoist de is best translated "integrity", which "means no more than the wholeness or completeness of a given entity," and like de , "it represents

1548-711: The noun de can be translated as deugd ; the verb deugen means "to have virtue". According to Axel Schuessler, de < * tək 德 "moral force, virtue, character; quality, nature" is probably in the same word family as de < * tək 得 "to get" and perhaps zhi < * drək 直 "straight; right". It quotes the proposal of Edwin G. Pulleyblank that de 德 and de 得 are cognate with Tibetan language thub "a mighty one, one having power and authority". Wuxing heqidao ( 五行合气道 ), Gogyo Aikido in Japanese, has its roots in Confucian, Taoist, and Buddhist theory. This Art centers on

1591-474: The power, the power readily, lends more power. While to those who conform themselves to inefficacy, inefficacy readily lends its ineffectiveness. Compare this third example: Tao gave them birth; The "power" of Tao reared them, Shaped them according to their kinds, Perfected them, giving to each its strength. Therefore of the ten thousand things there is not one that does not worship Tao and do homage to its "power". No mandate ever went forth that accorded to Tao

1634-420: The right to be worshiped, nor to its "power" the right to be worshiped, nor to its "power" the right to receive homage. It was always and of itself so. Therefore as Tao bore them and the "power" of Tao reared them, made them grow, fostered them, harboured them, brewed for them, so you must, Rear them, but not lay claim to them, Control them, but never lean upon them, Be chief among them, but not manage them. This

1677-483: The selfhood of every being in the universe." De "power; virtue" is written with the Chinese character 德 in both Traditional Chinese and Simplified Chinese . This character 德 combines the chi 彳 "footstep; go" radical (recurring graphic elements that suggest meaning) with zhi 直 "straight; vertical" and xin 心 "heart; mind". De 德 has rare variant characters of 徳 (without

1720-715: The study of hands-on tui na (acupressure). De ( 德 ) is a keyword in the Daodejing where it occurs 44 times, compared to 76 occurrences of dao . The title refers to a textual division between the Daojing —chapters 1–37, since the first begins with dao : "The Way that can be told"—and the Dejing —chapters 38–81, since chapter 38 begins with de . The relatively modern compound word daode ( 道德 ) means "morality, ethical principles, ethics, moral philosophy". Two common de themes are its connection with

1763-533: The universe. Each creature, each object has a te which is its own manifestation of the Tao. The Zhuangzi uses de 191 times. Many contexts praise Daoist "integrity; inner power", some mock Confucianist and Mohist "virtue", and others make de wordplays. One of the chapter titles is " De chong fu " (5, 德充符 , "The Sign of Complete Virtue"). Several of the Zhuangzi translators (listed here ) explain

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1806-441: Was lost, then came ritual. Here is another example: Truly, if one uses the Way as one's instrument, the results will be like the Way; if one uses the "power" as instrument, the results will be like the "power". If one uses what is the reverse of the "power", the results will be the reverse of the "power". For to those who have conformed themselves to the Way, the Way readily lends its power. To those who have conformed themselves to

1849-451: Was pronounced approximately dugh during the early Chou period (about 1100 to 600 B.C.). The meanings it conveys in texts from that era are "character," "[good or bad] intentions," "quality," "disposition," "personality," "personhood," "personal strength," and "worth." There is a very close correlation between these meanings and words deriving from Proto-Indo-European dugh (to be fit, of use, proper; acceptable; achieve). And there

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