Tae Kwon Do may be the most maligned of arts. You are asked to believe that it was created for the destruction of one man by another. You are entertained by the smashing of boards and are told that this power is the goal of Tae Kwon Do
     You hear high-pitched incantations and are led to believe that somewhere within these sounds lies the mystique of Tae Kwon Do.
     This is show business. It is not Tae Kwon Do. Like all show business, the act will change whenever the opportunist believes that your mood has changed. But Tae Kwon Do does not change. It is constant in form and purpose. It was created by nonviolent men to discourage violence.
     It does give power. A power of self-defense far more frightening than the mere shattering of boards. But it never once suggests an offensive use of this power. It does bring physical well being, for there is no discipline of man which trims, shapes or conditions the body as well.
     It does bring a fluidity to motion, a grace to movement, and physical harmony. And it does more. It brings self-strength, self-knowledge, self-confidence, and self-control. It reaches toward "ki"... the development of a total being capable of meeting any challenge with calm and success. It brings one to himself. It is a "way" of life.
     The journey from those first simple moves of self-defense to "ki" is a long one. We invite you now to take the first step of that journey.

     Tae Kwon Do may be the most maligned of arts. You are asked to believe that it was created for the destruction of one man by another. You are entertained by the smashing of boards and are told that this power is the goal of Tae Kwon Do
     You hear high-pitched incantations and are led to believe that somewhere within these sounds lies the mystique of Tae Kwon Do.
     This is show business. It is not Tae Kwon Do. Like all show business, the act will change whenever the opportunist believes that your mood has changed. But Tae Kwon Do does not change. It is constant in form and purpose. It was created by nonviolent men to discourage violence.
     It does give power. A power of self-defense far more frightening than the mere shattering of boards. But it never once suggests an offensive use of this power. It does bring physical well being, for there is no discipline of man which trims, shapes or conditions the body as well.
     It does bring a fluidity to motion, a grace to movement, and physical harmony. And it does more. It brings self-strength, self-knowledge, self-confidence, and self-control. It reaches toward "ki"... the development of a total being capable of meeting any challenge with calm and success. It brings one to himself. It is a "way" of life.
     The journey from those first simple moves of self-defense to "ki" is a long one. We invite you now to take the first step of that journey.

      Chinese Gongfu is a very important and unique form of Chinese  culture. It can be viewed as both a popular and a classical art: today it is very common and widespread; on the other hand, it has had a very long developed history. Not only did it not decline and disappear as many other facets of pre-modern Chinese culture, it even seems to be gaining much recognition, both in its actual practice and in its relative literature, thetics, philosophy, psychology, etc. are more and more intriguing.

      Chinese Gongfu possesses an important and extensive  cross-cultural significance. Western culture has, of course, a great influence on the path of Chinese modernization.

     {mosimage} Meanwhile Chinese culture is also making an impact on Western  culture; the popularity of Chinese Gongfu, including Taijiquan, Qigong, etc., is not limited to China but has  become a worldwide phenomenon; it thus is a typical example of  this reverse impact. As it includes different aspects such as fighting exercise and health care, daily life and academic study, natural state and social scope, research on Gongfu could shed a wholly new light on these interrelated phenomena in an intercultural context.

     {mosimage} I think that, if the research sets out from aesthetics perspective, people can more easily comprehend the characters  of the popularity and fashion of Gongfu as "art"; and if  Gongfu research starts with the aesthetic method, namely "perceptually comprehensive method", the profoundness namely multi-gradation and multi-orientation of its intercultural significance can be explained in a orrespondingly simply way;  thus the research on Gongfu will more effectively oppose the "cultural centered views", so as to raise a new subject and  even open up a new path for modern international academia.

     {mosimage} 1.Beauty of form of Wushu and Chinese Art Many westerners find the action and routines of Chinese Wushu (Martial Art) to be quite spectacular, but also ask if a real  Gongfu fight would look so impressive. This really involves a  very interesting problem: Chinese Gongfu has not only   practical goals, but also embodies the pursuit and  appreciation of beauty.

     {mosimage} 2.Beauty of mood of Qigong and the wisdom of Taoist School and   Chan sect Chinese Gongfu includes both Wushu and Qigong. In fact, the
higher level of most of Wushu (martial arts) is Qigong. Qigong  exercise has created aesthetic miracles of life and culture,   which modern sports cannot hope to reach.  3. Being beauty of Gongfu and Tao-ontological aesthetics Gongfu-aesthetics studies both the outside beauty of form and the inner beauty of spirit. Moreover, it may involve ontology (being philosophy) of beauty of life.

      Chen Zhaopi (1893-1972), by named Jipu, was the eighteenth inheritor of Chen’s and the tenth generation of Chen style shadowboxing. He inherited his family tradition and learned the ancestral shadowboxing from Chen Dengke when he was yang. But Chen Dengke died very young. Then he continued learning the shadowboxing from Yan Xi and Fa Ke. After that he learned and researched the shadowboxing theory from Chen Xin. He was affected and got the elite from the edification of his predecessors. He practiced assiduously no whether how difficult it is,and his Gongfu got improving and reached the high degree of professional proficiency. In the autumn of 1928, Le Youshen and Le Tongshan Who were the Tong ren tang’s boss in Bei Ping invited him to teach shadowbox in Bei Ping. His countryman Li Jingzhuan(by name Qinglin) published a article to disseminate his achievement in shadowbox and it was known around Bei Ping. He ever set up a boxing ring over seventeen days and didn’t lost one match.Then the mayor of Nanjing in Jiangsu province invited him to teach shadowboxing in Nanjing. In 1942, Zhang Hanying who was the leader of Yellow River water Conservancy Committee invited him to teach shadowboxing in Xi’an. After the success of anti-invade war, he followed the “Huang Committee” to teach shadowboxing in Kaifeng. After the revolution of Kaifeng he worded, at the same time he teached shadowboxing in 1948. In 1958, he retired and came back his ancestral home to keep on teaching shadowboxing in Wen Xian. He took part in wushu meeting of the country and awarded the name of “Great Master of shadowboxing”. He was elected as commissar in the wushu association in 1964. Chen Zhaopi trained a new generation in very poor condition. The represents of his prentices are Chen Xiaowang, Chen Zhenglei and Yang Songquan. He published Chen’s shadowbox collection, shadowboxing abecedarium, Chen’s shadowboxing illustrate , Thirteen aricles of Chen’s shadowboxing theories thirteen articles by his profound accomplishments and rich experience in wushu. Chen Zhaopi, with high moral character, was tireless in teaching and gave great contribution to spread Chen’s shadowboxing. He is respected all over the world and is one of the great masters of Chen’s shadowboxing.