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Journal articles on the topic 'Taoist religion'
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1
Ping, Zhang, and Zhang Dong. "Taoist Medicine." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (December 17, 2021): 398–405. http://dx.doi.org/10.30965/23642807-bja10026.
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Abstract Traditional Chinese medicine originated from Taoist thought in the pre-Qin period of China, especially the classic “Yellow Emperor’s Internal Classic of Chinese medicine”, while Chinese Taoism also originated from pre-Qin Taoist thought. The representative figure of pre-Qin Taoist thought is Lao Tzu, and his work “Tao Te Ching” is used as a reference Representative, as a Chinese religion pursuing cultivation to become a god, Chinese Taoism respects Lao Tzu as the supreme old monarch and regards him as the leader, and uses Lao Tzu’s “Tao Te Ching” as a classic. Therefore, Traditional Chinese medicine and Taoism share the same origin. Taoism believes that in order to become immortal, diseases must be eliminated. Therefore, Taoism in turn uses Traditional Chinese medicine to form a unique Taoist medicine, which is recorded in the Taoist classic “Tao Zang”. There are many prescriptions derived from Taoism and Traditional Chinese medicine.
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Komarzyca, Daniel. "Analiza istotnych politycznie przemian taoizmu — od filozoficznej wolności do religijnego autorytetu." Cywilizacja i Polityka 16, no. 16 (November 30, 2018): 341–72. http://dx.doi.org/10.5604/01.3001.0013.1596.
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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.
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Zhang, Zehong, and Yang Luo. "An Overview of the Weiyi (威儀 Dignified Liturgies) of Taoism." Religions 14, no. 6 (June 12, 2023): 779. http://dx.doi.org/10.3390/rel14060779.
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Dignified liturgies (weiyi 威儀), one of the fundamental concepts in the Taoist scriptures, shows the overall image of Taoism displayed at the altar of the retreat (zhai 齋) and offering (jiao 醮) rituals. By examining the weiyi and Weiyi Masters in Taoist history, the dignified image of Taoist priests, the dignified duties of ritual masters, and the weiyi at the altar of the zhai and jiao rituals, we argue that the weiyi, which embodies the sacred dignity of the zhai and jiao altar, is key to understanding the meaning and function of Taoist zhai and jiao rituals. An overview of the weiyi is a new perspective in Taoist ritual studies, as in Taoist history its image as a state religion was displayed through dignified liturgies.
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Lenkov, Pavel. "Taoist and Buddhist Terminology in Chang-chun zhen-ren xi you ji ("Xi you ji, or Description of the Journey to the West") Translated by Father Palladius (Kafarov)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 6 (2023): 171. http://dx.doi.org/10.31857/s086919080026783-8.
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The article is devoted to the study of the contribution of Peter Ivanovich Kafarov (Archimandrite Palladius) (1817–1878) to the study of Taoism. Kafarov translated the work “Notes on the Journey to the West of the Perfect Man Chang-chun” (Chang-chun zhen-ren xi you ji) which tells about the journey of the famous Taoist master Qiu Chang-chun (Qiu Chu-ji) to the temporary residence of Genghis Khan. The text describes the journey, the places along the route, and the people whom Qiu Chang-chun and Li Zhi-chang met along the way. Xi you ji also contains many poems by Qiu Chang-chun written in various genres. Kafarov's translation was first published in 1866, and republished in 1910 and 2020. This work is one of the first translations into Russian of the text of the Taoist religion (daojiao) in general and the texts of the Quanzhen school in particular. It seems very interesting to investigate how the translations of Taoist terms proposed in the 1860s look like from the point of view of today's science. The article analyzes the translations of Taoist and Buddhist terminology made by P.I. Kafarov. Based on this analysis, the following conclusions were drawn: (1) P.I. Kafarov was the first Russian Sinologist who saw that the late Taoist religion is a very Buddhized teaching. Kafarov had an excellent understanding of the significant influence of Buddhism on the Taoist religion and took this into account in his translations and notes. (2) Kafarov tried to make the translations as understandable as possible for the non-specialist readers. The “Christianization” of terms, which is typical for the translations of the 19th century, is minimal in Kafarov's work. Only a few such passages can be found in the translation, primarily including term “sin”. (4) Many translations of Taoist terms can be considered quite adequate from the point of view of modern Daology. It can be seen that P.I. Kafarov was fully aware of the alchemical nature of some Taoist terms and the esoteric nature of Taoism in general.
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Yang, Rong, and Xiaoming Yang. "A Study on Cultural Characteristics of Taoist Clothing." Asian Social Science 16, no. 4 (March 31, 2020): 70. http://dx.doi.org/10.5539/ass.v16n4p70.
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Dress and personal adornment of Taoism, also short for Taoist Clothing. Its refers to the type of clothing with ‘Tao’ as the core concept. Taoist clothing as a kind of religious symbolic clothing, it can be described as a typical carrier of Chinese traditional culture (especially the Han nationality), which contains Chinese traditional religion, philosophy, aesthetics and technology. By studying the history, form and cultural symbols of Taoist clothing has important significance for help us to deeply understand Chinese traditional costume culture and to discover the valuable cultural elements contained in them.
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Zhou, Zhenhua. "The Metaphysical Analysis of the Chinese Taoism of Immortality: Case Study on Continuity and Changes of Ancient Excavated Jade Artifacts." Философская мысль, no. 4 (April 2023): 51–68. http://dx.doi.org/10.25136/2409-8728.2023.4.40005.
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Taoist philosophy and metaphysics show an important role in ancient and modern Chinese society with its thinking about the value and meaning of life and has become an important resource for both traditional Chinese philosophy and modern. This article discusses the concept of immortality in Taoism from the point of view of metaphysics. The goal was to metaphysically analyze the symbolism of the immortality of jade artifacts found during archaeological excavations. The object of the study is the Taoist symbolism of the immortality of ancient jade artifacts, the subject is the continuity of Taoist symbols. The article is intended to expand knowledge in this direction. The author gives an idea of the metaphysical system of jade culture, at the same time considering Taoism from the point of view of metaphysics, as well as religion and an indispensable attribute of everyday life. Based on the analysis of 20 jade artifacts, the main characteristics of the symbols of Taoist immortality were revealed. The author comes to the conclusion that the theme of Taoist immortality, expressed in jade artifacts, accompanied the evolutionary process of inheritance, continuation, change and universal life and in a certain way influenced it. In different historical periods, people understand the Taoist thought of immortality in different ways, use different practices in different ways, regulate jade mining, so in different historical periods for Taoism, jade culture is a different form, reflecting the aesthetics of the characteristics of the ancient Chinese era and the pursuit of eternal thought and continuation of Taoism. The conclusions are discussed in three aspects: 1) the embodiment of the metaphysical worldview system of Taoism using the theme of "eternal life" and "immortality" in popular culture; 2) the embodiment of the metaphysical system of the ideology of jade culture; 3) takes into account the analysis of the continuation and change of the process of mutual integration of Taoist and jade culture. Thus, from the perspective of man and soul, the universality of the continuation of Taoism in jade can be clarified in order to fill the academic gap in this field.
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Poo, Mu-chou. "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)." Numen 42, no. 2 (1995): 172–96. http://dx.doi.org/10.1163/1568527952598611.
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AbstractThis study seeks to investigate the religious mentality in early Medieval China. By comparing two types of characters, i.e., the immortals of the Taoist tradition, and the eminent monks of the Buddhist religion, we try to discover the special nature of both these types of characters, and to delineate their similarities as well as differences. Our analysis shows that the stories about the immortals and the eminent monks reflected a common mentality: a psychological need for an easy way to salvation; an attempt to control supernatural forces; an urge for solutions to some earthly problems concerning life and death. This common mentality, moreover, had existed among the Chinese people before the advancement of Buddhism and Taoism at the end of the Han dynasty, and continues to exist after the establishment of both religions. The successful development of Buddhism and Taoism, especially among the common people, should be seen not merely as the triumph of their teachings, but as the successful incorporation of this basic religious mentality. It was, therefore, an underlying bridge that logically connected the development of Chinese religious tradition from the pre-Buddhist and pre-Taoist era to the later period. It could also serve as one of the keys to the understanding of the formation and shape of popular religion in China in the subsequent era.
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Reiter, Florian C. "The Discourse on the Thunders, by the Taoist Wang Wen-ch'ing (1093–1153)." Journal of the Royal Asiatic Society 14, no. 3 (November 2004): 207–29. http://dx.doi.org/10.1017/s1356186304004092.
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This article deals with thunder magic during the time of emperor Sung Hui-tsung (r.1100-1126), focusing on theoretical expositions (Discourse on the Thunders) by Wang Wen-ch'ing (1093-1153). Thunder magic is a general term that summarises a large array of exorcist practices in Heavenly Masters Taoism (Cheng-i tao). Court Taoists like Wang Wen-ch'ing sublimated with literary means such practices that in a stunning way resembled shaman methods that were designed to avert disasters like droughts. Wang Wen-ch'ing used the Book of Changes and some astronomical notions in order to formulate his Discourse on the Thunders, describing the workings of the cosmos that set the frame for ritual interferences in terms of Taoist thunder magic. The article shows the actual application of these theoretical notions in religion. The author translates and interprets relevant texts, which all are taken from the canonical collection Tao-fa hui-yüan. These texts show the way Wang Wen-ch'ing identifies the cosmos with divine forces that can be addressed and administered by thunder rituals. Taoist priests even today know and use such ritual methods, which prove thunder magic to be a living religious tradition.
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Yang, Rong, and Xiaoming Yang. "Literature Review of Taoism Dress Culture in China." Asian Social Science 16, no. 1 (December 31, 2019): 49. http://dx.doi.org/10.5539/ass.v16n1p49.
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Religious dress is a special kind of dress, which often embodies the thoughts and cultural ideas of a certain religion, but it is also likely to show the deeply cultural deposits of a certain national culture. Taoist clothing is a kind of clothing and accessories with obvious Taoism cultural connotation formed by absorbing, integrating and extending Taoism doctrines on the basis of Chinese traditional dress, which is of great significance to study of Chinese traditional culture and worth in-depth study in further.
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Barrett, T. H. "Towards a date for the Chin-so liu-chu yin." Bulletin of the School of Oriental and African Studies 53, no. 2 (June 1990): 292–94. http://dx.doi.org/10.1017/s0041977x00026094.
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The Chin-so liu-chu yin is a text of twenty-nine fascicles preserved in the Taoist canon in the form of a revelation to Chang Tao-ling, the late Han founder of the Taoist religion, to which comments by Li Ch‘un-feng (602–670) are attached. Though scholars have not so far addressed the question of the origins of the text itself, a certain willingness to accept the attribution of the commentary has already been made manifest. Yet to the eye of the expert in Sung Taoism this attribution raises serious doubts: text and commentary display features much more reminiscent of Sung religion than that of the early T'ang. It has already been noticed that Li Ch'un-feng provides information on the cult of the city gods (ch'eng-huang shen) and on Thunder magic; the former religious development may be traced back before the T‘ang but only achieved prominence towards the end of the dynasty, while the latter is unattested in T‘ang Taoist literature. One might add that Li displays a detailed knowledge of the legend of Hsü Sun in a developed form—again a cult v with early origins hardly noticed until the late T‘ang. The text also provides information (though separately) on the Buddhist warrior-king Vaisravana (P‘isha-men PI) and on the seventh-century warrior-hero Li Ching (571–649): these two figures were eventually to merge.
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LaFargue, Michael. "Asceticism in Early Taoist Religion (review)." China Review International 7, no. 1 (2000): 77–81. http://dx.doi.org/10.1353/cri.2000.0032.
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Shen, Jiachen. "Analyse the differences in origin and layout of Chinese Buddhist and Taoist architecture." SHS Web of Conferences 180 (2023): 01011. http://dx.doi.org/10.1051/shsconf/202318001011.
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This article mainly lists differences between Buddhist and Taoist architecture in China, and compares them in various aspects by analyzing the layout and origin of the architecture and combining religious meanings. As an important material manifestation of Chinese local religion, temple architecture not only represents the cultural core of Chinese religion, but also reflects the cultural heritage and profound connotations of Chinese religion. Chinese religious architecture combines the ideas of classical palace architecture and garden architecture design, so temple architecture can be regarded as a treasure in Chinese architectural art. As a cultural symbol and microcosm, they also greatly enhance the importance of people’s understanding and protection of religious architectural art. The article combines the viewpoints of multiple experts to supplement and explain the core points of the article, and preliminarily explores the main reasons for the formation of the layout and style of Buddhist and Taoist architecture. Through research, the author aims to deeply explore the design differences between Buddhist and Taoist architecture.
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Michael, Thomas. "Asceticism in Early Taoist Religion. Stephen Eskildsen." Journal of Religion 80, no. 1 (January 2000): 165–66. http://dx.doi.org/10.1086/490594.
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Kirkland, Russell. "The Making of an Immortal: the Exaltation of Ho Chih-Chang." Numen 38, no. 2 (1991): 214–30. http://dx.doi.org/10.1163/156852791x00132.
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AbstractAn unusual case of a Chinese "immortal" (hsien) was the T'ang dynasty statesman Ho Chih-chang (659-744). During his life, Ho displayed little interest in religion until a late-life ordination as a Taoist priest. During the Sung dynasty, however, he was gradually elevated to "immortality" in a series of hagiographical tales. In the 10th-century T'ai-p'ing kuang-chi, Ho appears as a character who learns humility. In the 11 th-century Kao-tao chuan, he appears as a character who yields to the Taoist ideals of restraint and orderly progress. In the 13th-century Chia-ting Ch'ih-ch'eng chih, Ho appears as a master of pharmika who ascends to heaven after a life of several centuries. In that text, the figure of Ho no longer has moral significance: he represents a romantic ideal of "the immortal," but no longer serves as a meaningful spiritual exemplar. In fact, in that text he ceases to function as a representative of Taoist values, for Taoists always aspire to a moral and spiritual elevation, a personal perfection for which the concept of "immortality" serves as a potent metaphor. I suggest that the compilers of such texts appropriated honored historical figures like Ho in an effort to persuade sceptical members of the Chinese elite that "immortality" was a valid and respectable ideal.
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Cao, Yu. "A Study on Expression of Taoism Water Thoughts in Installation Art." Advances in Social Development and Education Research 1, no. 1 (December 1, 2023): 176. http://dx.doi.org/10.61935/asder.1.1.2023.p176.
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Water, the origin of life, is one of the five elements that Chinese ancient philosophers applied to clarify the formation and correlations of all things in the world. Taoism attaches great importance to life and wellness, thus, as a symbol of life, "water" has always been respected in Taoism. The founder of Taoism, Lao Tsu, claimed that the most sublime deeds are just like what water does. Therefore, water resembles the spirit of Taoism. According to this, this article chooses water as the way the author viewing the world. For human civilization, water is closely related to life. From one perspective, the reliance and worship of water could be observed from the rituals of praying and offering sacrifices to Gods or ancestors. From another perspective, Taoism uses water to purify body and mind, release souls from purgatory and symbolize holy space and time. Furthermore, the concept of "harmony between man and nature" in Tao Te Ching (《道德經》), written by Lao Tsu, focuses on the protection and utilization of water resources. This concept has become the inspiration of many artists in recent years and an issue that we cannot avoid in environmental protection, The diverse functions fully demonstrate the characteristics of Taoism. This paper reveals the unique valve of "water" in Taoism from the life meaning, the representation of time and space, the regenerative capacity, the nature of circulation, and the awareness of ecological protection of water resources. This paper further analyzes the artistic and social value of "water" in Taoism. At the same time, the author hopes to arouse people"s awareness of water resources" protection.
This article attempts to analyze the artistic and social expression of Taoist "water" in western installation arts. Water has long been worshiped and esteemed in Taoism, the aboriginal ancient Chinese religion and belief system, which advocates a harmonious mind and balanced life. Central to the Taoist philosophy are concept of Tao, Wuwei, Ziran and Yin and Yang. Taoist water has diverse symbolic and practical functions: it is vital to life and wellness, as it can treat illness, be applied to rituals, and believed to lead to eternal life. Water is also an element of purification of both body and mind. Also, it represent time and space in a unique way. Water is a metaphor for the coexistence between man and nature. We choose 5 representative works, i.e. Random International's Rain Room, Leandro Erlich's Swimming Pool, Jason deCaires Taylor's The Silent Evolution, Marina Bay Sands'Rain Oculus, LA & FreelandBuck's Rain Oculus, to interpret how one or more above functions are demonstrated in them. We can see that Taoist water thoughts are still vigorous and inspiring in today's artistic and social issues, with its rich life connotations, the representation of time and space, the regenerative capacity, the nature of circulation, and the awareness of ecological protection of water resources.
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Ye, Jian Hua. "Research on Protection and Restoration of Colored Paintings of Huixian Taoist Temple." Advanced Materials Research 598 (November 2012): 27–30. http://dx.doi.org/10.4028/www.scientific.net/amr.598.27.
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Huixian Taoist Temple is the Taoist architecture heritage of Quanzhen Religion during Jin and Yuan dynasties. The colored paintings kept in four main buildings possess history and art value. Based on the investigation and mapping of the existing paintings, the protection and restoration plan is determined according to the comparison, analysis and value estimation. Further discussion is forwarded on the protection method with advanced scientific concept and new technology.
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Hunter, Erica C. D. "The Jesus Sutras: Rediscovering the lost religion of Taoist Christianity. Martin Palmer." Buddhist Studies Review 20, no. 1 (June 16, 2003): 112–17. http://dx.doi.org/10.1558/bsrv.v20i1.14329.
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Wile, Lawrence. "THE TORN DIRECTION OF ASIAN LITERATURE." International Journal Of Literature And Languages 03, no. 03 (March 1, 2023): 1–5. http://dx.doi.org/10.37547/ijll/volume03issue03-01.
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Socio-biology is the Darwinian framework of aimless natural selection for random changes in matter in motion derives an atheistic position from But from the first cosmic singularity to free will, explanatory gaps in the sociobiological account of religion invite God's foot at the door. Yoga about the anatomical connection between humans and God By interpreting the Taoist, Taoist, and Kabbalistic descriptions not as primitive, poetic tropes, but as internal receptions of little-known, enigmatic, epigenetically repressed structures, Leissner fibers and called the nervous system. I propose a new theistic sociobiological theory of religion. A valid belief in this theory could epigenetically awaken repressed Leissner fiber genes and initiate empirical testing of the theory.
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Baxodirjon, Burxonov. "THE MAIN CONCEPTIONS FOR LANGUAGE 1 AND LANGUAGE 2 ACQUIRING." International Journal Of Literature And Languages 03, no. 04 (April 1, 2023): 1–5. http://dx.doi.org/10.37547/ijll/volume03issue04-01.
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Socio-biology is the Darwinian framework of aimless natural selection for random changes in matter in motion derives an atheistic position from But from the first cosmic singularity to free will, explanatory gaps in the sociobiological account of religion invite God's foot at the door. Yoga about the anatomical connection between humans and God By interpreting the Taoist, Taoist, and Kabbalistic descriptions not as primitive, poetic tropes, but as internal receptions of little-known, enigmatic, epigenetically repressed structures, Leissner fibers and called the nervous system. I propose a new theistic sociobiological theory of religion. A valid belief in this theory could epigenetically awaken repressed Leissner fiber genes and initiate empirical testing of the theory.
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Li, Di. "From Criticism and Rejection to Sino-Western Communication: The Evolution of Zheng Guanying’s Understanding of the Spread of Christianity in China." Religions 15, no. 6 (June 19, 2024): 750. http://dx.doi.org/10.3390/rel15060750.
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Zheng Guanying paid close attention to the issue of the spread of Christianity in China since his youth. Over a period of more than three decades, he produced five monographs specifically addressing Christianity, from unequivocally opposing the spread of Christianity in China in the mid-to-late 1870s, to advocating for the adoption of the preaching form of the Christian “gatherings every seven days” to disseminate the village covenants and sacred edicts among the Chinese people in the 1890s. He proposed that the Chinese people should hold the right to spread Christianity. In 1906, he advocated for the establishment of a “common religion” and proposed “one religion for all nations” to eliminate wars around the world. In his later years, he proposed the “Five great wishes” to integrate and govern the various religions of the world with Taoism as the core, attempting to reconstruct global order from the perspective of religious unity. He envisioned the establishment of a sacred Taoist monastery, the dissemination of religious concepts, and the cultivation of talents, which drew on the organizational structure and missionary methods of Christianity, reflecting the thinking and efforts of modern Chinese intellectuals to bridge the Chinese and Western civilizations, seek solutions for modern China, reconcile conflicts between China and the West, and pursue global unity.
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BARRETT, T. H. "On the reconstruction of the Shenxian zhuan." Bulletin of the School of Oriental and African Studies 66, no. 2 (June 2003): 229–35. http://dx.doi.org/10.1017/s0041977x03000144.
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Shao, Jing, Tianzi Zhang, Young-Chan Lee, and Yingbo Xu. "Does a Religious Atmosphere Impact Corporate Social Responsibility? A Comparative Study between Taoist and Buddhist Dominated Atmospheres." Religions 14, no. 1 (January 13, 2023): 113. http://dx.doi.org/10.3390/rel14010113.
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The impact of religion on business has attracted cross-academic attention in recent years. Does the religious atmosphere impact corporate social responsibility (CSR)? This study addressed this question using a sample of Chinese-listed companies from 2010 to 2018. Our findings reveal that firms in regions with a Taoist-dominated religious atmosphere are more charitable and less environmentally invested. In contrast, firms with a Buddhist-dominated religious atmosphere are more ecologically engaged and less charitable. This study extends the literature on the impact of the informal institutional environment on corporate social responsibility by distinguishing the heterogeneity of the impact of Buddhist- and Taoist-dominated religious atmospheres on CSR. It also provides a new perspective for enterprises to formulate corporate social responsibility strategies based on the regional cultural environment. And it also enriches the application of informal institutional theory to the fields of management and religion.
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Lin, Chao Shui, Chun Hung Hu, Peng Lai Chen, and Tsair Rong Chen. "The Illumination Characteristics of Glass-Based Mazu Temple Buildings Compared to Traditional Temples in Taiwan." Advanced Materials Research 805-806 (September 2013): 1616–19. http://dx.doi.org/10.4028/www.scientific.net/amr.805-806.1616.
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The role of religion in providing people spiritual stability and the necessity for conducting worships has increased the demands of religious buildings. Taoist religious buildings have a significant presence in Taiwan. With increasing environmental awareness and declining wood production, current constructions of Taoist buildings have shifted from using wood to employing reinforced concrete as building material. However, insufficient indoor lighting results in buildings requiring artificial lighting, which in turn leads to energy consumption. Therefore, a glass-based material Mazu temple is proposed to substitute wood and reinforced concrete material. The design consideration for building is illustrated in this paper. Furthermore, the illumination of the Mazu temple constructed will is analyzed and compared to a traditional Taoist temple building. The results show that the illumination of glass-based temple buildings is better than traditional temple buliding. Hence, it could reduce the require time of artificial lighting.
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Ning, Dong, and Pu Jingxin. "Life Philosophy: A Study on Western Ontology and Taoism of Form and Spirit Dualism." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 97–113. http://dx.doi.org/10.37819/ijsws.26.1815.
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The paper, starting from the perspective of philosophical exploration of life, combines historical literature with ontology and dualism as the focal points, integrating features from various fields such as psychology, traditional Chinese medicine, and phenomenology. It conducts a comparative study on the similarities and differences between Western ontology and Taoist dualism of form and spirit. The article elucidates how the 'outward-extending material world and inward-purifying spiritual world' are unified in the principle of the amalgamation of 'human body.' It also provides specific methods and theoretical explanations for the discovery of the spiritual world in the East and West. The external world is defined as the material realm discovered by science, while the internal world is the spiritual realm revealed after the purification of the mind. Both idealism and materialism have tended toward extremes in two directions. Both Western ontology and Eastern Taoist dualism of form and spirit have discovered the phenomenon that 'the spirit can exist independently in this time and space through specific exercises such as meditation.' Taoism, with its unique medical foundation in the study of 'form,' recognizes the interaction of form and spirit, leading to the development of their respective religious, philosophical, and theological traditions. Interdisciplinary and cross-regional studies in religion, particularly in the field of mental and physical health, are expected to become significant trends in the future."
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Shive, Glenn. "Refugees and Religion in Hong Kong: 1945–1960." International Journal of Asian Christianity 3, no. 1 (February 28, 2020): 107–20. http://dx.doi.org/10.1163/25424246-00301007.
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This article points to the importance of religion for refugees and the migration process. After World War II and civil war in China, many refugees flocked to Hong Kong (HK) for safe haven in the British colony, and possible subsequent migration abroad. Christian congregations in HK, and missionaries who themselves were refugees from China, offered hospitality and support services across refugee groups. They advocated for the colonial government to help settle refugees by building low-cost urban housing, schools, medical clinics and new infrastructure. This new workforce was crucial to HK’s industrialization which took-off in the 1950s. With the decline of HK’s trade economy due to the Cold War embargo of China, many refugees became entrepreneurs-of-necessity by starting family businesses that absorbed migrant labour. Religiously-inspired assistance to refugees, from within one’s group and beyond, made a big difference in assimilating newcomers and helping them to rebuild their lives in adverse conditions. Beyond Christian responses, the article also explores the role of the Wong Tai Sin Taoist temple in Kowloon, itself uprooted from Guangzhou and replanted in HK. It reassured displaced people with cultural continuity to their ancestor halls and offered psycho-social assistance through spirit-writing divination, herbal medicine and Taoist worship adapted from rural Chinese villages to urban workers struggling to improve their lives and adapt to Hong Kong.
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LAZOREVYCH, Iryna. "HUMANISTIC ASPECTS OF ECOLOGICAL VALUES IN BUDDHISM AND TAOISM AND THEIR SOCIAL SIGNIFICANCE." Skhid 1, no. 3 (November 1, 2021): 29–33. http://dx.doi.org/10.21847/1728-9343.2021.1(3).238928.
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The tendency to seek the harmonization of the relationship between nature and man is as relevant as ever. In the social value discourse, increase in the role of religion and religions in public space encourages religions themselves to become useful to society with their environmental narratives, and society – to be more attentive to their potential. After all, now the answers to the question of how to save humanity without global losses and how to move from a destructive type of development to a regulated one are as relevant as ever. How to mobilize moral and intellectual potential? It is obvious that global problems affect absolutely all segments of the population: Christians and Buddhists, agnostics and atheists. Undoubtedly, these issues concern churches and their spiritual leaders. In the article, the author reveals humanistic aspects of ecological ideas of the East (on the example of Buddhism and Taoism), explains the resource of Buddhist and Taoist environmental wisdom in its heuristic possibilities for today. Relevant guidelines are important for analysis and reflection, at least because they have mentally shaped the ecological culture of its adherents. And as is known, the ecological construct of a number of Eastern countries is recognized in the West as worthy of approval and imitation for the formation of a model of sustainable development and potential establishment of environmentally friendly society. The author focuses not so much on the dogmatic features of the substantiation of Buddhist and Taoist ideas (in tendencies and directions), as on the identification of their common humanistic logic, which can be understood and accepted by Western people (they do not have to become the followers of relevant Eastern doctrines). The researcher also considers the value potential of the worldview cultures in the aspect of sacralization of the rhythms of nature, reverence for its beauty as an image of wise cosmic “industry”. The article implements the disciplinary interaction of religious studies, applied ethics, aesthetic hermeneutics.
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Ding, Seong Lin, and Kim Leng Goh. "The impact of religion on language maintenance and shift." Language in Society 49, no. 1 (December 4, 2019): 31–59. http://dx.doi.org/10.1017/s0047404519000642.
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ABSTRACTThis article explores religious impact on language maintenance and language shift in two Hakka communities in Malaysia. While research has shown a trend towards language shift in these communities, whether religious institutions can play a role in heritage language maintenance remained unclear. The key findings are as follows: (i) language use patterns differ among various religious groups; (ii) this difference is due mainly to religious practices, that is, whether a heritage language is used as the ‘language of religion’; and (iii) most religious institutions, except Taoist temples and Basel churches, seem to fuel shifting. However, the tendency to move towards the ‘bi-language of religion’ threatens even the efforts of Basel churches. The study indicates interesting possibilities regarding religious impact but also shows, paradoxically, that the priority of Hakka-based religious institutions is to promote their religions, not to sustain the threatened heritage language. (Language maintenance, language shift, religious impact, Hakka Chinese community)*
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Ghim Lian Chew, Phyllis. "The Great Tao." Journal of Baha’i Studies 4, no. 2 (1991): 11–39. http://dx.doi.org/10.31581/jbs-4.2.2(1991).
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Very little is known of the similarities shared by the Great Tao as conceived in the immortal Taoist canon, the Tao-te ching, and the nature of God and the teachings of God's messengers as expounded by Bahá’u’lláh and ‘Abdu’l-Bahá. This article focuses on the Great Tao of the ancient Chinese people, a Tao whose eternal spirit has seeped into the very heart of Chinese tradition, culture, and way of life for centuries, and which is manifest in various aspects of Chinese thought and life as well as in the more apparent aesthetics of calligraphy, painting, and poetry. This article compares the similarities of the spiritual insights of the Tao-te ching with that of other major religions, notably the Bahá’í Faith, and argues that no understanding of the Chinese mind and spirit can be complete without a perusal of some of the main spiritual tenets of this imperishable canon. It must be noted that this article is concerned with the original philosophy of Tao and not with what is today popularly known as the "Taoist religion," an invention only loosely connected with the spiritual insights of the Tao-te ching.
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Huang, Linling. "Comparative Analysis of Chinese Religious Architectural Culture." Frontiers in Humanities and Social Sciences 4, no. 7 (July 24, 2024): 1–9. http://dx.doi.org/10.54691/mzdb8528.
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China is a country with diverse cultures, and both material and spiritual cultures are extremely rich. Religious architectural culture is one branch of the overall culture of society. Chinese religious architecture embodies traditional Chinese culture, the superb architectural skills and the architectural aesthetic, and it is a concentrated manifestation of religious material culture and spiritual culture. While preserving its own cultural characteristics in the process of globalization, religious architectural culture is a topic worthy of exploration. It is important to explore the culture of religious architecture while maintaining its own cultural characteristics. There are many religions in China, including indigenous Taoism and foreign religions such as Buddhism, Christianity, Islam, and Catholicism. Each religion has its own cultural connotations, and each religious architecture has its own characteristics. After the introduction of foreign religions into China, they have been influenced by traditional Chinese culture, resulting in their religious architecture incorporating some Chinese characteristics. In the current cultural context of China, a comparative analysis of the characteristics of various religious architectures is conducive to a deeper understanding of religious architectural culture and is of certain significance for the inheritance and protection of religious architecture. This article conducts fundamental research on Buddhist architecture, Taoist architecture, and Islamic architecture from the perspectives of overall layout and architectural carving art. By comparing and analyzing religious architecture, it reveals the cultural connotations it carries. It is hoped that this will provide new ideas for the protection of religious architecture and the inheritance of architectural culture.
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Zhang, Chunfeng, and Jianjun Zhu. "The Scripture on the Five Emperors in the Five Directions: Evidence of the Spread of Taoism Amongst the Naxi." SAGE Open 13, no. 1 (January 2023): 215824402311531. http://dx.doi.org/10.1177/21582440231153125.
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As residents of the Sino-Tibetan borderlands, the Naxi people have their own native religion, which manifests a mixture of indigenous beliefs with Tibetan Bon and Buddhism. A pictographic Scripture on the Five Emperors in the Five Directions discovered in Lijiang reveals in detail for the first time the influence of Chinese Taoism on the Naxi manuscripts. By analyzing the manuscript and the related religious rituals, it is proved that the prototype of the main figure in the manuscript comes from the Taoist classic of TaiShang DongYuan Zhao ZhuTianLongWang WeiMiao ShangPin 太上洞淵召諸天龍王微妙上品and its narrative is derived mainly from “LingBao WuDi GuanJiang Hao靈寶五帝官將號,” of the TaiShang LingBao WuFuXu太上洞玄靈寶五符序. It is also the only Naxi manuscript published to date that shows Han Chinese dragon worship among the Naxi people, though the detailed narrations are not identical to those in Chinese or Tibetan sources.
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Wile, Lawrence. "The Broken Thread of Asian Culture." Asian Journal of Social Science Studies 3, no. 2 (April 9, 2018): 65. http://dx.doi.org/10.20849/ajsss.v3i2.402.
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Sociobiology derives its atheistic stance from the Darwinian framework of purposeless, naturally selections of random variations of matter in motion. However, explanatory gaps in sociobiology’s explanation of religion, from the initial cosmic singularity to free will, invite a Divine foot in the door. By interpreting yogic, Taoist and Kabbalistic descriptions of the anatomical connection between the human and the divine not as primitive, poetic metaphors but as interoceptions of a little-known, enigmatic, epigenetically suppressed, structure running through the central axis of the central nervous system called Reissner’s fiber. I propose a new theistic sociobiological theory of religion. Justified belief in this theory could epigenetically reawaken the suppressed Reissner’s fiber genes and begin the empirical testing of the theory.
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Sun, Zhentao. "When Film Mediatizes Taoism, What Does It Bring to Taoism?" Religions 14, no. 3 (March 18, 2023): 414. http://dx.doi.org/10.3390/rel14030414.
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Although Taoism is no longer what it was in its prime, Taoist culture still has great spiritual value in the present day and is well worth promoting worldwide. Taoist cinema plays a powerful role in the mass communication of Taoism. Current academic research on Taoist cinema has focused on analyzing how it can make good use of Taoism but has neglected to explore what cinema brings to Taoism in the cinematization process. This paper focuses on this thesis by considering the themes of the importance of the cinematization of Taoism for Taoism, the cultural transformation in the cinematization of Taoism, and the appropriate way to include Taoism in Taoist films. This paper indicates that Taoist cinema has communicated Taoist ideology, religious rituals and aesthetic styles to a global audience through the audiovisual language, and it has built a bridge between Taoism and the general public. In the cinematization of Taoism, in order to reflect the communication environment, communication media and audience influence, Taoist films have highlighted visual spectacles, entertainment and popularization, thus making them better accepted by audiences and achieving the expected communication effect. This paper argues that Taoist films express the sacred and exert a religious influence on the viewer through content rather than transcendental style.
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Insani, Satya Putri. "KONSEP KEBAHAGIAAN MENURUT MASYARAKAT TAO: RELEVANSI AJARAN TAOISME DENGAN KEHIDUPAN MASA KINI." Studia Sosia Religia 6, no. 2 (November 22, 2023): 100. http://dx.doi.org/10.51900/ssr.v6i2.19171.
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<em>This study explores information about new religious movements regarding the concept of happiness according to Taoist communities in Singkawang City, West Kalimantan Province. The existence of this research is interesting to uncover, because New religious movements are also part of the New Age Movement, which is a global phenomenon that often does not materialize, develop very quickly and expand. Taoism as a minority religion in a multi-ethnic city coexists side by side, where the essence of Taoism is to achieve happiness to unite with God and live in harmony with nature without defying the laws of nature whether it is still in harmony with today's life. The method used in this study is a descriptive research method of analysis with a qualitative approach by examining references and related sources about the subject matter (Library Research ). Data collected through scientific literature. This literature uses a variety of library sources. Based on the results of the data obtained, the concept of happiness Taoism still shows its relevance today, although perhaps not all of it is relevant. Today's civilization is strongly colored by the dominance of science and technology. With the help of science and technology, modern man seeks to unlock the secrets of nature and life, as well as nature and the laws that govern it. Technology can also limit human freedom, because humans have to adapt to the devices and systems that have been created. Taoism is able to warn and at the same time invite people to realize that after all humans cannot live outside nature and without the support of nature.</em>
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Liu, Zuguo, Qi Liu, and Mi Wang. "Suggestions on the Revision of the Great Dictionary of Taoism." Religions 14, no. 5 (May 1, 2023): 597. http://dx.doi.org/10.3390/rel14050597.
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The Great Dictionary of Taoism, published by Huaxia Publishing House in 1994 and compiled by the Chinese Taoist Association and Suzhou Taoist Association, is the first comprehensive reference book on Taoism in the world. The dictionary has provided invaluable assistance for scholars of Taoism. However, in the last three decades, with the flourishing research on the language of Taoist literature, the inadequacies in the Great Dictionary of Taoism have gradually become apparent. Therefore, a systematic revision of this dictionary is necessary. Based on a selection of 700 typical entries with obvious problems from the Great Dictionary of Taoism, this paper conducts a detailed study of their errors from five key areas: entries, meanings, definitions, documentary evidence, and convention. By providing examples and proposing correctional suggestions, the paper aims to provide a necessary reference for the revision of the Great Dictionary of Taoism. The Great Dictionary of Taoism serves as a vital link between the sacred world and the secular society in Taoism, and this study will help Taoist priests, believers, and researchers accurately understand complex Taoist ideologies and practice patterns. It is significant for the inheritance and promotion of Taoist culture.
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Huang, Pei. "Tao-chiao shih t'an-yuan (An inquiry into the history of the Taoist religion) (review)." China Review International 8, no. 2 (2001): 462–65. http://dx.doi.org/10.1353/cri.2001.0082.
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Tovbych, Valerii, Oleh Slieptsov, Mykola Dyomin, and Olena Kozakova. "PHILOSOPHICAL AND RELIGIOUS TEACHINGS OF CHINA AS THE BASIS OF ART AND ARCHITECTURE." Spatial development, no. 5 (November 24, 2023): 121–28. http://dx.doi.org/10.32347/2786-7269.2023.5.121-128.
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The social life of China, its culture and art were determined by the local religion of Taoism, and the main postulates were laid out in the treatise "Daodejing" ("The Book of Tao and De", 6th century AD). Accordingly, a person with the whole way of life became a participant in the cycle of phenomena in nature, and therefore felt that he was not the main creation of God, as it was in Christianity, but only one of the components of the universe.
Unlike Christianity, the phenomenon of Buddhism consists in the absence of a "logos" – the deity at the heart of the religion, since initially the image of the Buddha was interpreted as the image of a person who has achieved enlightenment. In Buddhism, there was no thesis about the value of human existence, which was interpreted as one-moment and changeable.
Now let's trace how the specific philosophical and religious teachings of China influenced art and architecture.
This is clearly visible both in secular buildings and in the temples of the three religions. The phenomenon of the transformation of the borrowed religion of Buddhism on local soil can be illustrated by the example of the unique cave temple complex of Dunhuang, the creation of which lasted over a thousand years, from the 4th to the 14th century. On the example of the wall paintings of sanctuaries, it is possible to trace how the borrowed subjects and techniques were gradually diversified and improved under the influence of local painting techniques. Moreover, scenes of secular life, portraits of benefactors, as well as a pantheon of Taoist deities were gradually added to the purely Buddhist subjects (fetian – the Chinese version of the heavenly apsaras, lords of Fuxi and NЯwa, etc.).
The principles of feng shui and established hierarchy were also maintained in secular architecture and landscape design. So, all the main facades were oriented to the south, and the screens acted as barriers for evil spirits (in the gardens, such a function was performed by "natural screens" – "green screens", when one natural picture covered the other and it was impossible to view the entire garden at the same time. Chinese garden became the personification of the harmony of the world, therefore each landscape picture was carefully thought out. It was believed that gazebos – small pavilions in the garden became a place where a person encountered the laws of perfect harmony of nature.
An analysis of the relationship between traditional Chinese architecture and art and traditional philosophical and religious teachings proves that architecture and art were subject to the principles of feng shui and local "religious syncretism".
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Qin, Guoshuai, and Wanrong Zhang. "The Flow of Institutional Charisma: Quanzhen Taoism and Local Performing Arts in Republic Shandong and Henan." Religions 14, no. 5 (April 22, 2023): 560. http://dx.doi.org/10.3390/rel14050560.
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Quanzhen Taoism and its relationship with local performing arts is an important yet inadequately studied subject, to date, due to the shortage of and limited access to new sources. However, on the basis of historical documents, oral statements and field research, we determined at least eight genres of local performing arts closely related to Quanzhen Taoism, especially its sublineage, the Longmen School, in Republic Shandong and Henan. They traced back their own history to Quanzhen Taoist patriarch WANG Chongyang, adopted the Quanzhen Taoist lineage poem to name their disciples, and created the Ever Spring Guild (Changchun hui 長春會), in the name of Quanzhen Taoist QIU Changchun 丘長春, to assist each other. In other words, the Quanzhen Taoist institution was imitated by the local performing arts and, at the same time, the local artists performed some reasonable adaptations and accommodations to meet their own needs. By reviewing the local performing arts in Shangdong and Henan provinces, we can further understand Quanzhen Taoism in popular cultural traditions and local societies.
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梅瑞明, 梅瑞明. "道家對法語作家的影響—論道家思想在法語文學中的接受度." 語文與國際研究期刊 28, no. 28 (December 2022): 093–106. http://dx.doi.org/10.53106/181147172022120028006.
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<p>對於多數法語系國家的人來說，遠東地區的重要學說如道家思想，很難嚴謹地被理解。大部份寫過此主題的法語作家都侷限於嘗試將道家與在法國或是歐洲文化中既有的文化元素來作比較。自從啟蒙運動以來，法國傾向給亞洲東北地區貼上「儒家」的標籤，然而這個做法似乎流於簡化。相較於儒家和佛教，道家思想的知名度小，相關研究亦少，這是因為道家常被視為一種神秘且難以理解的文化。本文致力於探究道家在法國的接受度，以及法國學者（作家、詩人、旅行家、哲學家、民族學家、漢學家等）如何看待和詮釋道家思想。本文以法國和歐洲近代道家相關著作中所呈現的多樣且變動的表徵為本，進行跨文化研究。我們從中可以看到道家思想重新被創造:有時是非理性的或反啟蒙的；有時是基督教的姊妹宗教；有時被認為是不道德的或主張消極的，或甚至因其反物質主義或泛神論的反消費主義而受到推崇。道家也被視為是對永恆回歸學說的期待，就像新時代的神祕主義，一種作為後現代主義的精神力量或是作為重新關注自身肉體的源泉。</p> <p> </p><p>For most French/Francophones, the great Far Eastern doctrines, such as Taoism, are difficult to grasp rigorously. Most French-language authors who have written on the subject have generally confined themselves to trying to compare the Taoist doctrine with pre-existing elements of culture in French or European culture. Since the Enlightenment, France has often tended to label the northeast area of Asia as "Confucian". This is probably a bit of a simplification. Unlike Confucianism or Buddhism, Taoism is generally less known and less often mentioned. It is that Taoism often appears as a mysterious and difficult culture to grasp. It therefore seems interesting to study the reception of Taoism in France and the way in which French scholars (writers, poets, travelers, philosophers, ethnologists, sinologists, etc.) have received and interpreted this doctrine (religious and philosophical). This article necessarily implies an intercultural reflection, based on the study of the diverse and changing representations that have arisen in the recent history of writings on Taoism in France and Europe. This is how certain receptions showed real recreations of Taoism: a Taoism sometimes irrational or anti-enlightenment doctrine, sometimes religion sister of the Christian religion, sometimes considered immoral or advocating passivity, or even praised for its anti-materialism or its pantheistic anti-consumerism. Taoism was also seen as an anticipation of the doctrines of the eternal return, as a new-age mysticism, as a resource for post-modernism or as a source of renewed attention to the body.</p> <p> </p>
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Nguyen, Nhu, and Quyet Nguyen. "The Religious Aspect of Confucianism During The Ly-Tran Dynasties, Vietnam." Griot : Revista de Filosofia 24, no. 2 (June 30, 2024): 234–46. http://dx.doi.org/10.31977/grirfi.v24i2.4815.
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This article explores the religious dimensions of Confucianism during the Ly-Tran dynasties (1009-1400 AD) in Vietnam, a period marked by significant sociopolitical and cultural transitions. Initially introduced as a moral and ethical philosophy from China, Confucianism underwent a complex process of localization, blending with indigenous Vietnamese beliefs and practices as well as Buddhism and Taoism. Through historical records, literary works, and ritual practices documented in “The Complete Annals of Đại Việt” and other classical texts, this study delves into how Confucianism not only served as a guiding principle for governance, education, and social norms but also manifested religious aspects that influenced spiritual and religious life in Vietnam. The religious aspects of Confucianism during this era are evident in several key areas. Firstly, the concept of Heaven (Tian) and the Mandate of Heaven played a crucial role in legitimizing royal authority, with rulers and Confucian scholars frequently invoking divine will to justify political actions and social order. This sacralization of monarchy underpinned by Confucian ideals facilitated the integration of Confucianism into Vietnamese spiritual life. Secondly, the incorporation of Confucian rituals and practices, such as the Heaven Worship Ceremony (Tế Giao) and the veneration of Confucius and other sages at the Temple of Literature, highlights the religious dimensions of Confucian practice, emphasizing reverence, filial piety, and the moral obligations of rulers and subjects alike. Moreover, the article discusses how Confucianism interacted with and was influenced by Buddhism and Taoism, leading to a syncretic religious landscape in Vietnam. This interaction is illustrated through the blending of Confucian principles with Buddhist and Taoist ideals, affecting notions of kingship, governance, and the cosmological order. In conclusion, the religious aspect of Confucianism during the Ly-Tran dynasties significantly contributed to the shaping of Vietnamese identity, governance, and cultural heritage. By examining the religious dimensions of Confucianism, this article provides a more nuanced understanding of its role in Vietnamese society, highlighting the complex interplay between philosophy, religion, and politics in historical Vietnam.
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Ding, Juncheng, and Xin Luo. "Exploring the reasons for the rise and fall of Taoism from the perspective of historical development: Taking several key periods as examples." SHS Web of Conferences 185 (2024): 02008. http://dx.doi.org/10.1051/shsconf/202418502008.
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The paper delves into the historical development of Taoism, analyzing its rise and fall across various Chinese dynasties. It begins with the Eastern Han dynasty, emphasizing Zhang Ling’s role in establishing Taoism as a significant religious force. The paper highlights the strategic expansion of Taoist influence under Zhang Lu in Sichuan. During the South North Dynasty, the focus shifts to Tao Hongjing’s efforts in integrating Taoist, Buddhist, and Confucian ideas, thereby creating a comprehensive deity system. The contributions of Ge Hong, especially in alchemy and the concept of ’inner alchemy’, are noted in the context of the Danding School. The peak of ancient Taoism is traced back to the Song and Yuan dynasties, underscoring the pivotal support of emperors and the roles of figures like Zhang Zhengsui and Zhang Jixian in promoting Taoism. However, the Ming and Qing dynasties saw Taoism’s decline due to the suppression of religious practices and its reduction to a mere cultural aspect for the royal family and aristocracy. The paper concludes by proposing a future path for Taoism, emphasizing the need for adaptation to modern society. It suggests that Taoism should lower barriers to entry and increase its relevance to contemporary life, learning from other religions like Christianity, to sustain its growth and significance in the modern era.
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Zuber Angkasa and Erfan M. Kamil. "Space Contestation in the Tri-Dharma Religious Building (Buddhism, Confucianism, Taoism) in Indonesia." International Journal of Architecture and Urbanism 7, no. 1 (March 31, 2023): 14–25. http://dx.doi.org/10.32734/ijau.v7i1.11683.
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This study examines the contestation of the worship space by looking at how three religions: Buddhism, Confucianism and Taoism, occupy space in the tri-dharma worship building. This paper discusses the conceptual, theoretical, historical, and contemporary political aspects of the three religions in Indonesia and how the Indonesian government has historically encouraged Buddhists, Confucians, and Taoists to worship in the same space. This study surveys secondary data on the architecture of the Tri-Dharma houses of worship in Indonesia and looks at how the elements of each religion are placed in the buildings and how this reflects the contestation of the three religions in Indonesia. The result of this research shows that architectural contestation occurs in the altar room, ornamental, and overall building style. This contestation reflects which sects are dominant and which are peripheral to the three religions. This finding has implications for the importance of efforts to foster harmony between Tri-Dharma religious communities in Indonesia and how each one responds to architectural dominance and builds a more varied architecture of places of worship for the Tri-Dharma religion.
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Tang, Xianyun, and Boren Zheng. "The Opposites and Unity: A Study of Chinese Taoist Thought Found in Hermann Hesse’s The Glass Bead Game." Literature and Theology 34, no. 4 (December 2020): 503–9. http://dx.doi.org/10.1093/litthe/fraa022.
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Abstract Hermann Hesse was keenly aware of the spiritual and social crises of war-torn Europe. He explored possible solutions to these problems in his writing and was interested in drawing on the resources of oriental philosophies. Of particular importance was the thought of Chinese Taoism. Hesse frequently mentioned his understanding of the Taoist philosophies of Laozi (老子) and Zhuangzi (庄子) in letters to his friends, and Taoist ideas such as ‘Tao’ (道) or ‘One’ and ‘polar opposites and unity’ recur across his work. This article will trace Hesse’s understanding of the Taoist thought of Laozi and Zhuangzi, and analyse the influence of Chinese Taoism on Hesse’s masterpiece, The Glass Bead Game (1943).
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Muchowska, Joanna. "Investigating the history of folk Taoism: the concept of magic in the study of zhuyou rituals." UR Journal of Humanities and Social Sciences 28, no. 3 (September 30, 2023): 98–110. http://dx.doi.org/10.15584/johass.2023.3.6.
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This article is devoted to the problem of applying the concept of magic in the study of Chinese Taoist pseudo-medical practices, particularly the therapeutic and apotropaic rituals of zhuyou 祝由, using incantations and talismans (fu 符). It addresses the question of whether, in the current state of sinological research, the use of the term "magic," which originated in Western culture, is still legitimate, and whether the phenomena in question meet the criteria for magicalness. This is an important issue because of the dissonance between the trends in contemporary theoretical research on magic, showing a tendency to interpret it as a parareligious phenomenon in which the concepts of religion and magic intermingle, and the practical approach of sinologists, who still clearly distinguish magical phenomena from religious phenomena and consistently use the term 'magic'. The article also attempts to answer the question of how classical definitions of magic should be modified to be consistent with the concept of magic actually used in sinological research.
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DeBernardi, Jean Elizabeth, and Xu Wu. "The revival of Wudang Daoist martial arts." Martial Arts Studies, no. 15 (July 9, 2024): 26–41. http://dx.doi.org/10.18573/mas.162.
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This paper writes the recent history of the revival of Wudang Taiji Boxing. In 20th-century China, first reformers, then communists stigmatized traditional martial arts. But after China's leaders, under Deng Xiaoping, initiated a new era of reform and opening up in 1978, all that changed. In 1980, a member of the Qing royal family who had spent seven months at Wudang Mountain in 1929 performed the style he had learned at Wudang at a national sports event. In so doing, he sparked a revival leading to the formation of the Wudang Taoist Martial Arts Academy and other academies and groups. The modern history of Taiji Boxing is not only the history of a martial arts form, but also of the secularization of Chinese ideology, suppression of religion, the reworking of traditional practices of self-cultivation as exercise and sport, and the commercialization and commodification of martial arts for a global audience.
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Elena L., Elena L. "The Kyoto School of Philosophy and Nihilism: Nishitani Keiji." Voprosy Filosofii, no. 7 (2023): 203–13. http://dx.doi.org/10.21146/0042-8744-2023-7-203-213.
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The article presents brief analysis of the main points of the philosophical concept of representation of the Kyoto school Nishitani Keiji (1900–1990), one of the pupils of the eminent Japanese thinker, Nishida Kitaro. Nishitani’s main lifework What is Religion (English variation Religion and Nothingness) is devoted to the problem of Nihilism. His interest in this trend of social thought arose among the Japanese scientist under the influence, first of all, of the ideology of Friedrich Nietzsche (in whose person nihilism acquired self-consciousness) as well as the worldview ideas of Dostoevsky. A large place in the works of Nishitani is given to the work of Jean Paul Sartre. One can state the two-vector nature of the Kyoto school’s ideological principles: on the one hand, reliance on the Buddhist and Taoist traditions of metaphysics, and on the other hand, the use of the conceptual apparatus of Western epistemology. Hence, syncretism in an effort to create an authentic national philosophy. It is no coincidence that Nishitani Keiji devoted his work to the development of the aesthetic and religions areas of philosophy as the most fully expressing the ideological features of Japanese spiritual culture. At the same time, he notes the fact that nihilism is a spiritual disease not only of the Western part of humanity, but also of Japanese society.
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Huang, Yini, and Hongbin Dai. "A Taoist Study of Magic in The Earthsea Cycle." Religions 12, no. 3 (February 24, 2021): 144. http://dx.doi.org/10.3390/rel12030144.
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The Earthsea Cycle by Ursula. K. Le Guin is a fantasy work in Western literature that shines with ostentatiously idiosyncratic sparks of Taoist philosophies. Resorting to Taoism (also translated as Daoism) and its representative work Tao Te Ching, this article aims at exploring the Earthsea magic, a ubiquitous motif in fantasy, with Taoist thoughts and theories including the law of relativity, harmonious dialectics, and equilibrium. This article reconstructs the magical Earthsea world within a Taoist framework and reveals the Taoist connotations of magic. Finally, this article concludes that, radically distinct from its traditional image, magic in Earthsea serves to heal the physical, mental, and spiritual wound of separation; set up harmony of the opposites in binaries; and preserve the delicate equilibrium insusceptible to the ravages of time. Magic in The Earthsea Cycle works miracles in a Taoist manner.
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Lyulina, A. G., and К. V. Batygin. "Inscription on the Monument in honor of Möngke qaghan 1257 in Mongolia: Interpretation and analysis of the Chinese text." Orientalistica 6, no. 3-4 (November 19, 2023): 568–84. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-568-584.
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In 2022, the Chinggis Khan Museum in Ulaanbaatar installed a new exhibit — The Stela “释迦院碑” (Monument from the Shakya Pavilion), which dates back to 1257. It was transported from the National History Museum, where it came after careful study back in 1956. Now, more than 65 years later, Mongolian scientists have resumed the study of inscriptions on this Stela. The text includes 3 lines of Old Mongolian and 12 lines of Chinese (wenyan), the 10th line is mostly damaged. So far, 263 characters have been recognized. The content of the text is attractive from a cultural and historical point of view, and has a clear Buddhist orientation with references to Confucian and Taoist ideas. In addition, this monument contains important information on the history and religion of the Oirats in the middle of the 13th century. It is interesting that the inscription has not attracted the attention of Russian researchers and was practically not mentioned in related works. This article presents a translation-interpretation of the Chinese text into Russian with comments.
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Cai, Linbo. "The Sacred Writing of Knowledge: Interpreting the True Form Charts of the Man-Bird Mountain in Taoism." Religions 13, no. 11 (November 21, 2022): 1128. http://dx.doi.org/10.3390/rel13111128.
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The True Form Charts of the Man-Bird Mountain (人鳥山真形圖, or TFCMBM) are important ritual images created by ancient Taoists. Scholars envisage them as the “fairy mountain map” (仙山圖) or “fairyland picture” (仙境圖) imagined by ancient Taoists. However, TFCMBM is actually a description of the mechanism of the “convergence of celestial and terrestrial qi”(天地氣交) in the human body. According to ancient Chinese medicine, the mechanism of the inter-induction of qi (氣交) controls the transmission and transformation of food, circulation of qi-blood in the body, and generation and storage of vital essence. Ancient Taoist priests referred to the mechanism of the inter-induction of qi as “regulating qi in Central Yellow” (黃中理炁) and as a kind of image, “the true shape of the human bird mountain” to guide novice Taoists in meditation (存思) and activating qi (行氣). This study argues that the TFCMBM is a portrayal of the mechanism of the inter-induction of qi and reveals the Taoist method of writing sacred knowledge and its cognitive nature.
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Reiter. "<em>Tao</em> 道 and <em>Fa</em> 法 in the Taoist Cult of Marīci 摩利支天大聖 and a Coastal Cult in Present-Day Northern Taiwan. Basic Aspects of the Study of Taoist Religion and Folk Religion." Zeitschrift der Deutschen Morgenländischen Gesellschaft 171, no. 2 (2021): 459. http://dx.doi.org/10.13173/zeitdeutmorggese.171.2.0459.
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Sinha, Vineeta. "‘Hinduism’ and ‘Taoism’ in Singapore: Seeing points of convergence." Journal of Southeast Asian Studies 39, no. 1 (December 11, 2007): 123–47. http://dx.doi.org/10.1017/s0022463408000064.
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AbstractThe paper begins by documenting the meanings the labels ‘Hinduism’ and ‘Taoism’ carry locally and highlights the complexities and ambiguities in discussions that invoke them. I then present data which demonstrate significant points of convergence between these two religious traditions, viewed as ‘ethnic religions’ and asserted to be ‘different’ in the Singaporean context. The turn to the organisational domain is instructive in revealing how ‘Hindu’ and ‘Taoist’ institutions have talked about their respective religions in the public sphere. This focus allows me to highlight overlaps in the two sets of discourses, to ask why these affinities should exist and to reflect on the sociological implications of such a phenomenon.