Tesis: "Taoist religion"

1

黃正予 y Ching-yu Wong. "Sou Shen Chi and its relationship to the Taoist religion". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1989. http://hub.hku.hk/bib/B31208964.

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2

Abercrombie, John D. "Religion as a Chinese Cultural Component: Culture in the Chinese Taoist Association and Confucius Institute". TopSCHOLAR®, 2016. http://digitalcommons.wku.edu/theses/1579.

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This thesis examines the role of the cultural discourse on the indigenous religious traditions of China and their place within an officially sanctioned construction of Chinese culture. It starts by examining the concept of culture as it developed in the modern era, its place within the construction of national identities, and the marginalizing effects this has on certain members of national populations. Next it turns to the development of the cultural discourse within China from the mid-1800s to the Cultural Revolution, highlighting the social and legal transformations as they restricted and reframed the practice and articulation of religious traditions in mainland China. Following these early articulations of a cultural discourse in China and the subjugation of religious traditions to secular standards of legitimation, it examines the official presentations and governmentally sanctioned forms of the Daoist tradition in post-Mao China during a “cultural revival,” through an analysis of official publications and online presentations. Finally, it examines the way teachers and administrators package Chinese culture for a foreign audience through the Confucius Institute. This thesis argues that, despite greater freedom to explore indigenous traditions previously written off as “superstitious” within the cultural revival of contemporary China, the official cultural discourse in China continues to operate within the parameters of a modern cultural identity that marginalizes ritualistic forms of religion, allowing these religious forms to survive in an official space only as exotic images, sanitized and secularized activities, or ethical ideals.

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3

Cui, Binqi. "Religion taoïste et société locale au nord de la Grande Muraille : ethnographie d’un réseau de temples taoïstes en Mandchourie du Nord". Electronic Thesis or Diss., Paris 10, 2024. http://www.theses.fr/2024PA100032.

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Cette thèse porte sur un réseau de temples taoïstes centré sur le temple Daode érigé dans la ville de Qiqihar, au Heilongjiang en Chine du Nord, un ancien temple aux cinq religions fermé en 1947 et rouvert en 2014 en tant que temple taoïste. Fondée sur une enquête ethnographique de seize mois passés sur place, elle a pour ambition de décrire et analyser la vie au sein des temples aujourd'hui et en particulier les consultations entre les officiants taoïstes et les fidèles, à la lumière des changements socio-politiques connus par ce territoire. L'étude révèle que la Passe Shanhai de la Grande Muraille en Chine, historiquement une frontière entre la Mandchourie et l'Empire du milieu, est perçue aujourd’hui par les moines taoïstes vivant dans les temples comme une « ligne de partage des eaux qui sépare les lignées taoïstes ». Les observations de terrain montrent également que le culte à la Mère Noire, une divinité locale très importante, est au cœur du réseau associant les temples taoïstes les uns aux autres dans l’ensemble de la Mandchourie depuis l’empire mandchou des Qing, jusqu’à l’époque contemporaine. La thèse s’intéresse de la sorte aux interactions entre la religion taoïste et le chamanisme local, à travers la croyance en des animaux Esprits-Immortels xianjia 仙家 et la manière dont ces échanges aident le taoïsme à s’ancrer localement et le chamanisme à s’institutionnaliser. Cette dynamique complexe façonne le paysage religieux de la Mandchourie
This thesis focuses on a network of Taoist temples centered on the Daode temple erected in the city of Qiqihar, in Heilongjiang in northern China. an ancient temple to the five religions closed in 1947 and reopened in 2014 as a Taoist temple. As well as on the dynamics of interactions between Taoist temples and inhabitants in contemporary times. Through an ethnographic investigation of sixteen months spent on site, its ambition is to describe and analyze life within the temples and in particular the consultations between the Taoist officiants and the faithful, in the light of the socio-political changes experienced by this territory. The study reveals that the Shanhai Pass of the Great Wall in China, historically a border between Manchuria and the Middle Kingdom, is seen today by Taoist monks living in the temples as a "watershed that separates Taoist lineages.” Field observations also show that the cult of the Black Mother, a very important local deity, is at the heart of the network associating Taoist temples with each other throughout Manchuria from the Manchu Empire of the Qing, until contemporary China. The thesis is thus interested in the interactions between the Taoist religion and local shamanism, through the belief in animal Spirits-Immortals xianjia 仙家 and the way in which these exchanges help Taoism to take root locally and shamanism to become institutionalized. These complex dynamics shape the religious landscape of Manchuria

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4

Costa, Matheus Oliva da. "Daoismo tropical: transplantação do Daoismo ao Brasil através da Sociedade Taoísta do Brasil e da Sociedade Taoísta SP". Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/1956.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico
Daoism is a religion of Chinese origins that since the 19th century started to have contact with the Brazilian culture, beneath the Orientalism force. Since the second half of the 20th century, we see a second wave of Daoism spread, albeit indirectly. In the 1970s the Wǔ family Wu Jyh Cherng within them (Wǔ Zhìchéng) migrates from Taiwan to Rio de Janeiro, Brazil. In the 1990s, this Taiwanese naturalized Brazilian priest of the Celestial Masters Way founded the Daoist Society of Brazil (Sociedade Taoísta do Brasil - STB) along Brazilians, and later the Daoist Society in São Paulo (Sociedade Taoísta SP - ST-SP), which is our object of study. The goal here was to analyze the Daoism transplant process in Brazil through the STB and ST-SP. In addition to a systematization of the authors regarding the transplantation of religions theory, we were based on the theory of cultural hybridization, and a set of interpreters of Brazilian culture and Brazilian religion. We created the central hypothesis that in the STB and ST-SP the Daoism would be increasingly a hybrid result of the Brazilian religious matrix and an ideal model of Daoist linked to China. Methodologically, we conducted an extensive and constant literature review, and we refer to primary printed sources, virtual and audiovisual sources, participatory research, semi-structured interviews and informal conversations. With these data, we performed an analysis using the theoretical framework, which allowed us to confirm the central hypothesis. We also wove systematic contributions on: the presence and the type of Daoism entry in Brazil, identification of socio-historical phases of STB and ST-SP, and several observations about the process and results of transplantation of this Daoist group, such as the accommodation of the Brazilian religious demands on the liturgical rituals of these institutions
O Daoismo é uma religião de origem chinesa que desde o século XIX começa a ter contatos com a cultura brasileira, sob vigor do orientalismo. Desde a segunda metade do século XX observamos uma segunda onda de difusão do Daoismo, ainda indireta. Na década de 1970 a família Wǔ, dentro eles Wu Jyh Cherng (Wǔ Zhìchéng), migra de Taiwan ao Brasil, no Rio de Janeiro. Nos anos 1990, este taiwanês abrasileirado, sacerdote do Caminho dos Mestres Celestiais, fundou junto com brasileiros a Sociedade Taoísta do Brasil (STB), e, mais tarde, a Sociedade Taoísta em São Paulo (ST-SP), nossos objetos de estudo. O objetivo aqui foi analisar o processo de transplantação do Daoismo ao Brasil através da STB e ST-SP. Além de uma sistematização dos autores da teoria da transplantação das religiões, nos fundamentamos na teoria da hibridação cultural, e num conjunto de intérpretes da cultura e religião brasileira. Criamos a hipótese central de que na STB e ST-SP o Daoismo seria cada vez mais um resultado híbrido da matriz religiosa brasileira e de um modelo ideal de daoista ligado à China. Metodologicamente, realizamos uma vasta e constante revisão bibliográfica, e nos servimos de fontes primárias impressas, virtuais e audiovisuais, pesquisa participativa, entrevistas semiestruturadas e conversas informais. Com os dados obtidos, realizamos uma análise através do quadro teórico, o que permitiu comprovar a hipótese central. Também tecemos contribuições sistematizadas sobre: presença e tipologia da entrada do Daoismo no Brasil, identificação de fases sócio-históricas da STB e ST-SP, e diversas observações acerca do processo e dos resultados da transplantação desse grupo daoista, como a acomodação da demanda religiosa brasileira nos rituais litúrgicos das instituições

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5

Chiang, Fu-Chen. "Models in Taoist liturgical texts. Typology, Transmission and Usage : a case study of the Guangcheng yizhi and the Guangcheng tradition in modern Sichuan". Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5001/document.

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L’objectif de cette thèse est d’analyser une vaste collection de textes rituels taoïstes, le Guangcheng yizhi, qui a été compilé dans la province du Sichuan au 18e siècle. Cette collection est le fondement d’une tradition liturgique locale toujours vivante. La thèse aborde cette collection à la fois par une approche historique, en donnant le contexte social et religieux et en retraçant le processus de la compilation, de l’impression et de la diffusion, et par une approche de travail sur le terrain pour comprendre sa mise en pratique. Les deux premiers chapitres introduisent l’histoire du taoïsme au Sichuan depuis la dynastie des Qing jusqu’aujourd’hui, et plus précisément l’histoire textuelle du Guangcheng yizhi. Les chapitres suivants développent l’analyse de la tradition Guangcheng en développant la notion de "taoïste Guangcheng", et en explorant la typologie et la structure de ses rituels. Il s’intéresse à la construction d’un grand rituel par la combinaison de rites indépendants, et ce que ce processus nous apprend de la carte mentale que les taoïstes Guangcheng ont du répertoire de leur tradition. Enfin, le chapitre 6 développe le cas des rituels de repaiement de la dette de vie (huanshousheng) dans la tradition Guangcheng
The basic theme of this dissertation is to understand a large collection of Taoist ritual texts from Sichuan, Guangcheng yizhi, first compiled in the 18th century and forming the basis of a living local ritual tradition. The dissertation uses both the historical approach (looking at the history of compiling, printing and using the collection) and fieldwork. The first two chapters introduce the history of Taoism in Sichuan since the Qing dynasty, and of the Guangcheng texts in particular. Then it explores the Guangcheng tradition developing notions such as “Guangcheng Taoist”, and the structure and typology of rituals. It analyses the building of a grand ritual and its “rundown” made of many smaller rites; this sheds light on the mental map of Taoists as they appropriate the shared ritual repertoire of their tradition. Finally chapter 6 analyses the ritual of repayment of life debt (huanshousheng) in the Guangcheng tradition

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6

Wu, Chengquan. "Han mo Wei Jin Nan Bei chao dao jiao jie lü gui fan yan jiu /". Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2006. http://www.loc.gov/catdir/toc/chi0801/2008553894.html.

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7

Simon, Scott 1965. "Economics of the Tao : social and economic dimensions of a Taoist monastery". Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68136.

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Most studies of monasticism have concentrated on the religious discourse of asceticism as a withdrawal from the secular world. Based on three months of field research in a Taoist monastery at a holy mountain in Wenzhou, China, however, this thesis describes the close relationship between the monastery and the local society and economy. Social and economic factors influence the decisions of individuals to become monks or nuns. Through networks of lay disciples, the monastery maintains close social links to society. Furthermore, the monastery is intricately tied to the economy as a provider of ritual and tourist services. It is hoped that this thesis will contribute to a better understanding of the place of religious institutions in rural Chinese society.

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8

Tam, Ekman Pui-chuen. "The influence of Zen-Taoism on Thomas Merton's view of contemplation". Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6327.

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This doctoral dissertation studies the relationship between the development of Merton's view of contemplation and Merton's extensive interest in and writings on Zen and classical Taoism. It aims to show that Merton's later view of contemplation is influenced by his appropriation of the teachings of Zen-Taoism. The opening chapter of the dissertation explores the origin, the extent, and the reasons for Merton's interest in Zen and classical Taoism. It explains how Merton's interest in Zen-Taoism grew enormously in the mid 1950s. Zen-Taoism became one of his chief areas of interest between 1959 and 1968, during the last ten years of his life. The second chapter analyzes the content of Merton's writing on classical Taoism, particularly The Way of Chuang Tzu. The chapter indicates that The Way of Chuang Tzu consists of 62 passages chosen from the standard version of the Chuang Tzu. Merton's version of the Chuang Tzu reflects his personal appropriation of the teachings of Master Chuang. The third chapter studies Merton's writings on Zen, including Mystics and Zen Masters, Zen and the Birds of Appetite, and a number of other essays. The chapter shows how Merton's understanding of Zen is informed by the writings of Suzuki, Hui-neng, and other Chinese Zen Masters of the Southern school. Chapter four begins to explore the development of Merton's understanding of contemplation. It investigates Merton's foundational knowledge of contemplation by attending to his references to the works of Etienne Gilson, Jacques Maritain, Thomas Aquinas, Augustine of Hippo, and John of the Cross. Chapter five examines Merton's early view of contemplation by studying mainly three pieces of his early works, which were written in between 1999 and 1958: What Is Contemplation?, Seeds of Contemplation, and The Ascent to Truth. Chapter six studies Merton's later writings on contemplation, which were written in between 1959 and 1968. These writings betray a substantially different way of understanding contemplation, one which contains a number of new emphases and elements not found in the early writings. Chapter seven further explores the scope of the influence of Zen-Taoism on Merton's later view of contemplation. It focuses on several areas of change in the later writings and investigates the extent to which those changes are influenced by Zen-Taoism. The last chapter of this dissertation evaluates Merton's later view of contemplation. It points out that Merton's later view of contemplation reflects a more ecumenical attitude. (Abstract shortened by UMI.)

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9

Monroy, Eric. "Hur östasiatiska läror framställs i svenska läroböcker för gymnasiet : ur en religionskritisk teoribildning". Thesis, Uppsala universitet, Religionssociologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-432427.

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This study seeks to explore how Swedish textbooks in religion for upper secondary school presents East Asian teachings. The main focus will be on Confucianism, Daoism and Shinto. The aim is to explore how textbook authors relate to the Western concept of reli-gion when they describe the three East Asian teachings. Where do the authors choose to put the most emphasis when the coverage of the textbooks is limited? The study is done by qualitative text analysis as method. The theoretical perspective used is primarily critical religion theory. Five textbooks of religion for upper secondary school were studied and show in the results the different themes found in the texts regarding East Asian teachings. The analysis shows that Confucianism, Daoism and Shinto are presented in the textbooks as something different compared to the world religions. Occasionally the three teachings are portrayed as obsolete. By using a critical religion theory, it seems that the textbook authors were occasionally trying to fit in the teachings as sui generis religion. The authors seem to be aware that religious practice can be different in East Asia than it is generally done in the west. This study should be of help to Swedish religion studies teachers when educating in the subject. It is easy to fall into the trap of explaining foreign teachings through sui generis religion. By being critical before deciding to make use of Swedish textbooks in religion we can avoid reproducing unfair notations of East Asian teachings.

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10

LaFerla, Nina. "Modernity and the mountain Daoism, its traditions, and the religious economy of the Reform Era, 1978-2008 /". View electronic thesis (PDF), 2009. http://dl.uncw.edu/etd/2009-1/laferlan/ninalaferla.pdf.

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11

Yang, Lucia Jin Yun. "La Obra De Santa Teresa: La Vida Y Las Moradas - Una Perspectiva Taoísta, Confucionista Y Budista". The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1208465177.

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12

Tran, Daniel Dao. "Basic biblical teachings in the context of three major religious worldviews in Viet Nam". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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13

Goh, Seng Fong. "Effects of cultural nuances on witnessing strategies among the English-speaking Chinese adults in Singapore". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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14

Vesterlund, Per. "Taoismen och den analytiska psykologin". Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-355.

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The purpose of this paper is to study the connection between Taoism and analytical psychology. This is done by descriptive text analysis of post-jungian literature. Often mentioned when searching for the inspirations and influences on analytical psychology we find references to alchemy, Buddhism, Gnosticism, Hinduism and the hermetic tradition. More seldom do we meet any references to Taoism. My aim is to investigate what gravity do the post-jungians attach to the taoism influence on C.G. Jung´s analytical psychology. This paper will also argue that Taoism is an underestimated influence in the development of the analytical psychology.

Keywords: Analytical psychology, Jungian psychology, Taoism, Tao, Richard Wilhelm, synchronicity, C.G. Jung, analytisk psykologi, jungiansk psykologi

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15

Liu, Yonghua 1970. "The world of rituals : masters of ceremonies (Lisheng), ancestral cults, community compacts, and local temples in late imperial Sibao, Fujian". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84524.

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From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.

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16

Lundgren, Sebastian. "Från Jingi till Shinto : En studie om den religiösa förändring som Jingi-kulten genomgick från 600- till 1500-talet". Thesis, Uppsala universitet, Religionshistoria, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-256189.

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This essay is about the religious change that Jing-cult underwent 600-1500 A.D. It is a historical-critical essay based on literature studies, using Håkan Rydving’s theory of religious change. In chronological order, it will go through the religious change from ancient Japan to the late Muromachi-period when Shinto was created. It describes the early temple- cult, buddhism's mission to Japan and how the Jingikan was created. Further, it addresses the changes that occurred with the immigration from Korea and the consequences involved in the creation of the great temple-shrine complex in which Shinto and buddhism fused. Finally, it tells how the theological thinking of Japanese buddhism and the Jingi-cult changed and created Shinto. The essay has the main focus on the Kami-tradition, the shrine-tradition and the study of Shinto. The essay discusses the changes that occurred in the end and draw conclusions about why they occurred. The conclusion reached is that buddhism has had a great influence and changed the Jingi-cult most. In history there has come about akultration between buddhism and the Jingi-cult that eventually resulted in the creation of Shinto.

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17

Chen, Leyun. "La musique taoïste au Zhejiang : en relation avec la musique bouddhique". Electronic Thesis or Diss., Sorbonne université, 2023. http://www.theses.fr/2023SORUL124.

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Ce travail s’intéresse à la musique taoïste de l’obédience Zhengyi au Zhejiang, en mettant un accent particulier sur sa relation avec la musique bouddhique. L’étude vise à analyser et à comparer les pièces musicales taoïstes et bouddhiques afin de trouver les traits distinctifs qui caractérisent chacune d’elles, mettant en lumière les rapports et interrelations qui se sont établies entre elles en un lieu et un temps précis - une perspective largement négligée dans les études antérieures. Ajoutant une nouvelle dimension à cette étude, ce travail s’attarde également sur le changement du statut professionnel des musiciens taoïstes depuis les années 1980, période marquée par un recouvrement pour la musique taoïste encouragé par des initiatives gouvernementales, en particulier dans le cadre du nouveau projet de Patrimoine Culturel Immatériel (PCI). Une méthodologie a été adoptée, combinant l’analyse musicale avec le logiciel Mei Dunhuang et une approche ethnographique. Cette dernière prend en compte la pratique actuelle en matière d’enregistrements et de performances de concerts taoïstes
This study delves into the music daoist of the Zhengyi in Zhejiang, with a special emphasis on its relationship with buddhist music. The research aims to analyze and compare daoist and buddhist musical pieces in order to identify the distinctive characteristics of each, shedding light on the relations and interconnections that have established between them at a specific time and place - a perspective that has been largely overlooked in previous studies. Adding a new dimension to this research, the study also examines the developpement in the professional status of daoist musicians since the 1980s, a period characterized by a resurgence of daois music, spurred by governmental initiatives, particularly under the new Intangible Cultural Heritage (ICH) project. A methodology has been adopted that combines musical analysis using the Mei Dunhuang software and an ethnographic approach. This latter aspect considers the current practices in the recording and performance of Taoist concerts

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18

Cabrini, Júnior Paulo de Tarso [UNESP]. "Camilo Pessanha e o Tao Te Ching: um capítulo". Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/94069.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
O outono foi uma das estações preferidas dos autores da era T´ang (618-907) e de Camilo Pessanha (1867-1926), escritor português, residente, por muitos anos, na China. A China é um país profundamente confucionista, budista e taoísta. Muitos comentadores já aludiram à proximidade entre a poesia de Pessanha e a doutrina de Buda, mas nenhum crítico, que saibamos, aproximou-a da doutrina de Lao-tzu (século VI a.C.). Nosso trabalho, portanto, procura salientar os pontos de contato entre a poesia de Camilo Pessanha e o Tao Te Ching, livro fundador do Taoísmo, provavelmente escrito por Lao-tzu, e fulcral no pensamento chinês, que Pessanha tanto admirava.
Autumn was a major theme for T´ang poets (618-907) as well as for Camilo Pessanha (1867- 1926) – Portuguese writer who lived in China for many years. China is profoundly affected by the doctrines of Confucius, Buddha and Lao-tzu (respectively, Confucianism, Buddhism and Taoism). Many essayists pointed out the resemblances of Buddha in Pessanha´s poetry, but none, till now, as we know, pointed out, in his work, the resemblances of Lao-tzu (VI c. B.C.). So, we tried to do this: to make clear how “Taoist” is the poetry of Pessanha, by comparing it with the Tao Te Ching, a major book for Taoism.

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19

Cabrini, Júnior Paulo de Tarso. "Camilo Pessanha e o Tao Te Ching : um capítulo /". Assis : [s.n.], 2009. http://hdl.handle.net/11449/94069.

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Orientador: Odil José de Oliveira Filho
Banca: Helder Garmes
Banca: Sandra Aparecida Ferreira
Banca: Maria Lídia Lichtscheidl Maretti
Banca: Annie Gisele Fernandes
Resumo: O outono foi uma das estações preferidas dos autores da era T'ang (618-907) e de Camilo Pessanha (1867-1926), escritor português, residente, por muitos anos, na China. A China é um país profundamente confucionista, budista e taoísta. Muitos comentadores já aludiram à proximidade entre a poesia de Pessanha e a doutrina de Buda, mas nenhum crítico, que saibamos, aproximou-a da doutrina de Lao-tzu (século VI a.C.). Nosso trabalho, portanto, procura salientar os pontos de contato entre a poesia de Camilo Pessanha e o Tao Te Ching, livro fundador do Taoísmo, provavelmente escrito por Lao-tzu, e fulcral no pensamento chinês, que Pessanha tanto admirava.
Abstract: Autumn was a major theme for T'ang poets (618-907) as well as for Camilo Pessanha (1867- 1926) - Portuguese writer who lived in China for many years. China is profoundly affected by the doctrines of Confucius, Buddha and Lao-tzu (respectively, Confucianism, Buddhism and Taoism). Many essayists pointed out the resemblances of Buddha in Pessanha's poetry, but none, till now, as we know, pointed out, in his work, the resemblances of Lao-tzu (VI c. B.C.). So, we tried to do this: to make clear how "Taoist" is the poetry of Pessanha, by comparing it with the Tao Te Ching, a major book for Taoism.
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20

Lebranchu, Marc. "Les fabriques du taoïsme en Occident : quatre siècles de représentation et de réception du taoïsme en France et en Europe". Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEP071.

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De toutes les grandes traditions religieuses le taoïsme est la moins connue. L’objectif de cette recherche est de dresser un panorama de ses représentations et de sa réception en Occident, plus particulièrement en France et en Europe, et d’en identifier les étapes et les modalités, les vecteurs et les publics à un moment charnière où il se diffuse en Occident et où son image de négative devient positive. Ce travail emprunte les voies de l’histoire, notamment missionnaire, de l’orientalisme et de la sinologie, et interroge le rôle joué par les différents acteurs et contextes de réception dans la fabrique de ses représentations qui essentialisent une tradition religieuse chinoise complexe et évolutive. Dans une approche plus socio-anthropologique, il analyse ses modes contemporains de diffusion et d’appropriation par le biais des différentes pratiques d’origine chinoise qui répondent à un souci de soi contemporain tourné vers la réalisation individuelle intramondaine. Empruntant une approche comparatiste qui fait appel à la réception des autres traditions asiatiques en Occident, et du taoïsme aux Etats-Unis, il tente de dégager les traits spécifiques de la fabrique d’un taoïsme occidental en régime de postmodernité. Fabrique qui s’inscrit à la fois dans le mouvement d’internationalisation et de globalisation du religieux et dans les dynamiques du puritanisme libéral anglo-saxon et du New Age qui font converger impératif de bien-être et de réalisation de soi, quête spirituelle individuelle et questionnement de la pensée européenne
Of all the great religious traditions Taoism is the least known. The aim of this research is to provide a panorama of its representations and its reception in the West, particularly in France and in Europe: to identify its stages of development and its modalities, its vectors and publics. This occurs at a pivotal moment when its spread in the West correlates with an inversion in terms of its public image from negative to positive. This work draws on missionary history, orientalism and sinology. It questions the role played by the various actors and contexts of reception in the fabric of its representations that essentialise a complex and evolving Chinese religious tradition. In a more socio-anthropological approach, this thesis analyzes contemporary modes of diffusion and appropriation through various practices of Chinese origin which respond to a contemporary souci de soi oriented towards individual realization within the world. Using a comparative approach that considers the reception of other Asian traditions in the West and of Taoism in the United States, this study seeks to identify the specific features of the construction of Western Taoism in a postmodern age. This manufacture of Taoism is situated within the movement of the internationalization and globalization of the religious phenomenon and of the dynamics of Anglo-Saxon liberal puritanism and New Age movements. These dynamics bring together the imperatives of well-being and self-realization, individual spiritual quest and questioning of European thought

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21

Meunier, Marjorie. "Aspects économiques des pratiques religieuses taoïstes contemporaines entre temples et monde séculier (Chine, Europe)". Thesis, Lille 1, 2016. http://www.theses.fr/2016LIL12010.

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La diffusion rapide du taoïsme dans le monde chinois dont il est issu, mais aussi bien au-delà, pose la question du modèle économique qui permet à ces organisations religieuses de se développer. Cette thèse étudie les aspects économiques de ce taoïsme contemporain à travers l'analyse des instances économiques élémentaires et leurs interactions entre elles et avec le monde laïc. Les résultats dessinent une économie du taoïsme monastique contemporain fondée sur un système de lignées de pseudo-parenté religieuse où les maîtres se transmettent une approche spécialisée de leur rôle d’échange entre les mondes humains et divins. Ces lignées s'inscrivent dans un ordre organisé pour favoriser la mobilité et le tissage de liens entre lignées, qui s’opposent autour de leurs activités religieuses spécialisées. Les apports de ressources laïcs qui financent les temples et lignées, dépendent de l'adéquation de la réponse des maitres aux besoins des laïcs, à travers leurs services et enseignements
The rapid growth of Daoism in the Chinese world and beyond questions the economic model at play in these religious organisations. This thesis analyses the economic aspects of this contemporary monastic daoism through the study of basic economic elements, their interactions with each other and with the laity. Results point to an economy based on a religious lineage system, where is transmitted a specialised approach to the master's role of medium between worlds. Those lineages are affiliated to an order organised to promote mobility and networking between them, which oppose each other on their specialised religious activity. Lay ressources on which temples and lignages are funded, depend on the adequacy of the masters’ response to the laity's needs through their services and teachings

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22

Jun, Hea Young. "Le « corps » dans l’espace littéraire chez quelques écrivains voyageurs en Extrême-Orient (Tibet, Chine et Japon)". Thesis, Rennes 2, 2012. http://www.theses.fr/2012REN20033/document.

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Le but de cette thèse est de mettre en lumière la relation complexe entre le « corps » du voyageur et celui de l‟écrivain, mais aussi le « corpus » de l‟oeuvre littéraire, dans la mesure où nous avons affaire à quelques écrivains voyageurs en Extrême-Orient des XIX-XXème siècles. Il s‟agit des oeuvres de Segalen, Claudel, Loti, Michaux et David-Néel. Leur réflexion se porte à la fois sur des idéogrammes orientaux et des religions « alternatives » de l‟Extrême-Orient (Tibet, Chine et Japon), notamment le taoïsme et le bouddhisme, et parallèlement sur des confrontations de l‟altérité du « corps ».Notre problématique de l‟espace littéraire propose trois axes principaux que la thèse divise en trois parties en analysant l‟espace textuel, l‟espace « transcendant », et ensuite l‟espace « intérieur ».L’intérêt de ce travail sur le « corps » dans le regard exotique se mesure à la faveur de la notion d‟espace littéraire qui s‟évalue dans un processus particulier propre à chacun de ces auteurs
The aim of this thesis is to bring light to the complex relationship between the “body” of the traveller and that of the writer, but also the “corpus” of literary work, in so far as we deal with several travel writers in the Far East from the 19th and 20th centuries. It consists of the works of Segalen, Claudel, Loti, Michaux and David-Néel. Their reflections relate at once to oriental ideograms and the “alternative” religions of the Far East (Tibet, China, Japan), notably Taoism and Buddhism, and, in parallel, to confrontations with the otherness of the “body”.For our problematic of literary space we propose three principal axes, which divide the thesis into three parts, analysing the textual space, the “transcendent” space and then the “interior” space.The interest of this work on the “body” under the exotic gaze is measured against the notion of literary space, which is evaluated in an individual process specific to each of the authors

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23

"Taoist resources and health centre". 1997. http://library.cuhk.edu.hk/record=b5889094.

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Tsui Oi Wa Cimberly.
"Architecture Department, Chinese University of Hong Kong, Master of Architecture Programme 1996-97, design report."
Includes bibliographical references.
Chapter A. --- Synopsis --- p.A1
Chapter B. --- Project analysis
Chapter 1. --- Program analysis --- p.B1.1-1.6
Chapter 2. --- Site analysis --- p.B2.1-2.3
Chapter 3. --- Subject analysis --- p.B3.1-3.15
Chapter C. --- Process
Chapter 1. --- Stage I --- p.C1-3
Chapter 2. --- Stage II --- p.C4-11
Chapter 3. --- Stage III --- p.C12-17
Chapter 4. --- Stage IV --- p.C18
Chapter D. --- Final project
Chapter 1. --- Concept --- p.D1
Chapter 2. --- Site planning --- p.D2
Chapter 3. --- Building planning --- p.D3
Chapter 4. --- Building design --- p.D4-7
Chapter E. --- Appendix
Chapter 1. --- Program report
Chapter 2. --- Bibilography

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24

"道敎女仙傳記《墉城集仙錄》硏究". 2000. http://library.cuhk.edu.hk/record=b6073800.

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楊莉.
論文(博士)--香港中文大學, 2000.
參考文獻 (p. 138-142)
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Yang Li.
Lun wen (bo shi)--Xianggang Zhong wen da xue, 2000.
Can kao wen xian (p. 138-142)
Zhong Ying wen zhai yao.

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25

Lee, Pei-Chieh y 李沛倢. "A Study of the Buddhist, Taoist Sculptures and Religion around Guanzhong in the North Wei of China". Thesis, 2013. http://ndltd.ncl.edu.tw/handle/91715531537312212573.

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碩士
國立臺灣大學
藝術史研究所
101
The Guanzhong(關中) plain in Shaanxi(陜西) province is one of the oldest and most significant political, cultural, and religious centers. By the late 4th century and early 5th century, Chang’an(長安) was an important center in the dissemination of Buddhism and foreign-style Buddhist images. However, from 416 to 533, was one of eclipse for Chang’an, for it was neither a political capital nor a religious center. The Buddhist persecution in 444 was a major setback to Chang’an, but Taoism was flourished under the strong support of the North Wei courts. Nevertheless, the solid foundation established by the past period, for the Buddhism was deeply popular in Gunazhong, so Chang’an Buddhism could revived fast. The large numbers of Buddhist sculptures in the North Wei is evidence of Chang’an Buddhism flourishing. Under the influence of Buddhist art, Taoist sculptures appeared in the late 5th century, centralized around the middle part of Guanzhong where the Way of the New Celestial Masters(新天師道) prevailed. According to Guanzhong sculpture’s style analysis, its development is presented in three periods. The first period (ca. 426-470) still retained the strong Indian and Central Asian elements, but also saw Han elements; meanwhile, Chang’an Buddhist art continued to influence Yungang(雲岡). During the second period (ca. 471-500), the Guanzhong style was gradually mature, the curvilinear pattern as the most typical style. While Guanzhong lost its influence, on the contrary influenced by Yungang and Longmen(龍門). During the third period (ca. 501-534), the numbers of sculptures increased precipitously. In these images, human forms, Bodhisattva dress, curvilinear pattern and four-side stele all display a unique regional style. The Taoist images also developed own style to distinguish from Buddhist images, the Taoist deity wears a tall hat and Chinese robe with long sleeves, takes a fan and grows a beard. By the third decade of 6th century, the Guanzhong style was fully mature. In terms of subject, early Guanzhong images show a close connection to those of India, Buddhabiographies, Jataka tales and cross-foot Maitreya for example. Meanwhile, the subject like Duobao(多寶) Buddha, Vimalakīrti, fifty-three Buddha and thirty-five Buddha those were created by Chinese. The Taoist image mostly is Laojun(老君), Tianzun(天尊) and Taishundaojun(太上道君) appeared later was influence by the Southern Linbao(靈寶派) Taoism.In addition, the Buddhist-Taoist steles reflect the characteristics of the Guanzhong the plebeian beliefs, their sponsors both were Buddhist and Taoist, they clearly realized their own religious attributes. The goal of the two group actually reveals no differentiation, for they reach the same end only using different methods.

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26

"Ethics of the Daoist eschatological belief in the Six Dynasties: a study of the Taishang Dongyuan Shenzhou jing, chapter 1-10". 2000. http://library.cuhk.edu.hk/record=b6073318.

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Chow Wai-yin.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leave [243]-259).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Abstracts in English and Chinese.

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27

SHIH, CHIN-HSIN y 施進興. "Business Management and Taoism Religion Spirit". Thesis, 2017. http://ndltd.ncl.edu.tw/handle/4jds7m.

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碩士
國立暨南國際大學
管理學院經營管理碩士學位學程碩士在職專班
105
While more and more companies in Asia are using diverse management methods in their business, relatively few have incorporated the spirit of religion into their business management. However, it can be an effective method for a company to increase its performance, technical development, and even profits, giving the company an advantage over its competitors. This process and its results are worth exploring in more depth. This study makes use of a case study of Zuo Gang Steel Co. to show how, by incor-porating a religious spirit into its business, it was in fact able to improve not only corporate management, but also social responsibility and staff performance. Employees were more willing to accept challenges, leading to an increase in profits. Overall, this method of management resulted in greater benefit for the company.

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28

Lin, Jie-Ling y 林䕸伶. "The study of Taoist religious ritual and music of Taoist priest,Lin Qin-Bin". Thesis, 2017. http://ndltd.ncl.edu.tw/handle/24178212732870379787.

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碩士
國立臺灣師範大學
民族音樂研究所
105
Lu-Shan factionis a seldom heard school in the Tao system, and therefore the purpose of this thesis is to investigate into and record the activities in Taichung and Chunghua area conducted by Cheng-Ii faction and Lu-Shan faction of Taoism. The object of observation is based on Chin-Bin Lin, the Head of Priest of Dharma Long-Jsuan of the Chunghua county and the mountain of He-Mei town. Three approaches will be applied to collect information for this research. Firstly, a field research is done with emphasis on people, locations, time, events and objects of a live record of ceremonies and regulations conducted by Head Priest Chin-Bin Lin. Secondly, an interview with Head Priest Chin-Bin Lin is conducted, with the process of the passing down of the heritage and experiences as well as the history of the succession of teachings and the contents of administrations being studied in the first place, followed by the abilities and specialties of other Priests and their learning processes. Finally, an image-sound record of the collected music, rituals and interviews will be analyzed and rearranged.This article consists of five parts: the introduction and four chapters.In the introduction, I provide an outline of the development of Taiwan’s Taoism and its services, the research on the Tao rituals of mid-Taiwan, and a brief report on the current situation of researchers in related fields. In the first chapter, a brief introduction on Dharma Long-Hsuan of Lu-Shan hall is given, recording the succession of preachings, the history, the Priests of the main and second altar, the musicians in the back stage and the different types of services provided by Cheng-Ii faction and Lu-Shan faction. In the second chapter, the precious materials preserved by Head Priest Lin of Dharma Lu-Shan-Long-Hsuan is presented, be it ceremonial materials, recording instruments, transcripts, drawings of the Tao Gods and the clothings. The third chapter will focus on the contents of religious ceremonies and the record of proclaims, including the process of rituals, materials, space, the attendances andother things related. The fourth chapter includes a series of analysis on the contents of three musical pieces-the regulations on presentation, regulations on the An-Long rituals of reverence, regulations on the Purdue Festival. Further more, advanced analysis upon features of vocal performance of the three musical pieces will be carried out as well as three methods applied accordingly to different forms of their performances be it “prolonged lyrics”, “reiterative vocal”, and “the usage of words and tune”.

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29

Eskildsen, Stephen Edward. "Severe asceticism in early Daoist religion". Thesis, 1994. http://hdl.handle.net/2429/7090.

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This dissertation is a survey and analysis of the ideal of severe asceticism conveyed in early religious Daoist texts. “Severe asceticism” in this study refers to religious practices that entail hardship, suffering and the rejection of basic human needs, along with the beliefs and attitudes that serve as justification and motivation for such practices. The period dealt with in the study is roughly the first six centuries of the common era. The study addresses three basic questions: 1) What specific severe ascetic training methods and ways of behavior were being carried out by Daoists? 2) What attitudes and beliefs served as motivation for such practices? 3) How and to what degree did the severe ascetic practices and the beliefs and attitudes dictating them evolve during the period in question? The study finds that throughout the period discussed, severe asceticism was always an important ideal for Daoists, especially for advanced adepts. The prominent severe ascetic practices included fasting, celibacy, sleep-avoidance, wilderness seclusion and selfimposed poverty. Highly uncommon and generally disapproved of were austeries which harmed and weakened the body with no purpose of ultimately strengthening it. In general, the motives for severe asceticism were (1) the strengthening and transformation of the body, (2) contact and participation in what is sacred and transcendent and (3) disdain and fear of the world and society. However, it is also discussed how during the latter part of the period examined, the emergence of new, partly Buddhist-influenced, soteriological and cosmological beliefs intensified the inherent tension between the two primary sotenological objectives, longevity and transcendence, and may have given justification to austenties which harmed the body and contradicted the archaic ideal of bodily immortality. In order to be able to analyze the phenomenon of severe asceticism in its full integrity, an approach has been taken that emphasizes comprehensiveness. This is because the phenomenon was much too widespread and diverse to be accurately assessed on the basis of one authoritative text. Thus a wide variety of sources have been utilized so that severe asceticism in early Daoist religion can be viewed to its fullest and understood properly based on a broad base of information.

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30

HO, Hsin-Peng y 何信朋. "Development of Jixuenheyi Temple for Chanhe School of the Religions Taoism". Thesis, 2015. http://ndltd.ncl.edu.tw/handle/58050126314077450881.

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碩士
輔仁大學
宗教學系碩士在職專班
103
The Jixuenheyi Temples of Taoist Chanhe School have spread and developed to certain degree in Taiwan, yet the related researches are still lacking up to the present. Therefore the study adapts the methods of field participating observation and depth interview，and mainly explores how these Jixuenheyi Temples have become prosperous in Taiwan and have gone for the home-coming pilgrimage to their mother temple in Fuzhou later. In other word, this study is to exam the development of the Jixuenheyi Temples of Taoist Chanhe School in Taiwan, and to discuss the bases of this Taoist denomination and the symbolism of its rituals’ operation. Moreover, Taoist rituals, talisman and jingzan of Taoist priests, Mages, temples, and Shrine are the main objects of the study. Based on the above reasons, this study includes three parts. First, it explores the origin and development of the Jixuenheyi Temples of Taoist Chanhe School in Taiwan; Second, it discusses the Jixuenheyi Temples about the situations of the home-coming pilgrimage to their mother temple in Fuzhou; Finally, it tries to analyze the rituals, talisman and jingzan of Taoist Chanhe School. Hoping that the results of the study might be used in Self-examination by other Taoist denominations in order to cope with the fast changing society in Taiwan. Keywords: Taoism in Taiwan, Chanhe School, Jixuenheyi Temple, Zhengyi rituals.

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31

Menheere, Yves y 孟逸夫. "The Way and Its Powers: Taoist Practice and Religious Authority in Northern Taiwan". Thesis, 2017. http://ndltd.ncl.edu.tw/handle/nj4u23.

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博士
國立臺灣大學
人類學研究所
105
One way to answer the question why people put their faith in ritual specialists is through the notion of authority. Scholars of ritual have proposed two ways in which ritual authority can be constructed: 1) through knowledge of the correct way to perform rites; and 2) through the performance of rites that produce certain desired effects. In this view, authority is thus either based on orthopraxy or efficacy. Other scholars have pointed out that the construction of authority is a social process in which the position in a so-called ‘field’ and the relations with other specialists should also be taken into consideration. In this dissertation, I discuss the construction of religious authority among Taoist priests in northern Taiwan who identify as part of the Cheng-it (Zhengyi) tradition, focusing on one aspect of their work—the performance of major ceremonies involving multiple priests. Data was collected through ethnographic fieldwork carried out between 2013 and 2016. In addition to the introduction (chapter 1) and conclusion (chapter 11), this dissertation consists of 9 chapters. In chapters 2 and 3, I describe the religious context in which the priests were active and the ritual systems that the priests would employ, arguing that even if priests would make clear distinctions between the tō and hoat rites, both traditions would play a complementary role in the practice of the priests. In chapter 4, I give a brief historical overview of Taoist practice in northern Taiwan, arguing that practice as it existed by the time I was doing fieldwork was the result of specific local and historical factors. Chapter 5 looks at the different ways that priests were trained and gained access to the ‘field of priests’. Chapters 6 and 7 discuss the importance of orthopraxy, its implication for Taoist practice and the relation between orthopraxy and authority, using the example of the jiao and a newly introduced rite called tng tai pai pio (dengtai baibiao) or Ascending the platform to present a memorial. Chapters 8 and 9 discuss the toa-po͘-un, the major healing rite of the northern priests and the connection between efficacy and authority. In chapter 10, I discuss the different ways in which the ceremonies of the priests were organized. In the conclusion, I argue that while efficacy and orthopraxy both played a role in the establishment of authority, a priest’s authority could not be reduced to either of them. Rather, the construction of authority was a social process in which relations with other priests and the way a priest entered the field played a key role.

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32

CHEN, YI-YU y 陳乙瑜. "Marketing Strategy of Religious-Based Non-Profit Organization－ A Study of Taoism". Thesis, 2016. http://ndltd.ncl.edu.tw/handle/3up3x5.

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碩士
正修科技大學
經營管理研究所
104
Taoist culture is the Chinese nation for thousands of years from the inherited culture, but today's society, when many people worship the gods, but do not know the intention, along with relatives and friends or just to worship. On the customs of weddings, there is no kind of focus as before, because social change and progress, to change people's habits, information becomes rich and diverse, so some of the old traditions seem unable to meet the needs of today's society. Therefore, through in-depth interviews and document collection, we can understand how the traditions of the past to adapt to today's social environment, in addition to modern society Information Technologies developed ways to make the message spread becomes more, so be worked out a good marketing strategy, for religious nonprofit organization, is a great help, because not only will be able to run non-profit religious institutions can be a long and sustained, will be better able to promote the idea of societies as make a contribution to social welfare. Keywords: Taoist culture, marketing strategy, Nonprofit Organization

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33

SHIH, CHUNG-CHUAM y 施忠全. "Religious Thoughts – Exploration on the Views of Life and Death inConfucianism , Buddhism and Taoism". Thesis, 2018. http://ndltd.ncl.edu.tw/handle/r57w94.

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碩士
玄奘大學
宗教與文化學系碩士在職專班
106
Abstract Confucianism, Buddhism and Taoism are three representatives of ancient Chinese culture. They have fundamentally different perceptions of the definition of life and death. Confucianism focuses on the awe of providence and on self-cultivation; Buddhism views death as a transformation of the organs and senses and inescapable karma; Taoism disregards preordination and focuses on bravery and advancement. Meanwhile, modern life and death studies focus on the philosophy of life and death. These studies aim to deepen our understanding of life and death through the insights of experts in this area and the relevant studies of past scholars. This thesis is divided into five chapters. The first chapter is the introduction, which explains the motivation, the scope and the purpose of the study. The second chapter is about the outlook of the views of life and death in Confucianism, Buddhism, and Buddhism. It discusses the significance of the analysis of Confucianism, Buddhism and Taoism views on life and death and discusses the differences between the arguments of each school of thought. The third chapter is about modern life and death studies. It aims to discuss the current development and perspectives of these studies and to further understand the meaning of the ideas explored by modern life and death studies. The fourth chapter compares the views of life and death in Confucianism, Buddhism and Taoism and describes the differences between them. In addition, the relationship between these views with folk beliefs and their connection with modern society is also explained. The fifth chapter is the conclusion, with a description of research results and the direction of future research. Confucianism, Buddhism, and Taoism define life and death from different angles and these interpretations, as well as the theories of modern life and death studies, all help explain the exploration of life and death and the concept of life in this article. It also uses the three schools of thoughts to study the spirit of vi these ideologies, which serves as the starting point for the study of the concept of life and death in this thesis.

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34

LIN, CHUN-TIEN y 林駿典. "Fang Yizhi's Philosophical Identification and integrate three religions of Confucianism, Buddhism and Taoism with the 《Zhou Yi》". Thesis, 2019. http://ndltd.ncl.edu.tw/handle/6gfxhw.

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"《呂祖全書》研究: 從劉體恕《呂祖全書》的編集和影響探討清代呂祖道壇的信仰特色". 2012. http://library.cuhk.edu.hk/record=b5549384.

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本文的研究重點，是清代乾隆九年( 1744 ) 成書，由劉體恕編辜的《呂祖全書》三十二卷本。筆者會先探索早期流傳的呂祖賓信仰文本，包括呂洞賓仙傳故事的兩宋文人筆記、金元道書，及明清之際多出自扶乩的呂祖道書，作為研究的基礎，因為後期出現的呂祖道書，其內容多是早期文本的整理與重構，這有助於了解呂祖道書的傳承與發展。論文的研究環繞幾個主要問題，首先，呂洞賓信仰如何由地方信仰發展至後來的道派傳統?當中的傳承與發展有沒有一種穩定的結構?呂祖的信仰者處於不同的時間、派別、信仰形式，他們之間有沒有通過特別的方式作信仰的交流，甚至互為影響?筆者認為，劉體恕編裹的《呂祖全書》三十二卷本是清代呂祖信仰重要的發展，有著承先啟後的角色。在《呂祖全書》三十二卷本刊行以後，個別的呂祖道壇以《呂祖全書》三十二卷本為藍本，編集自己的呂祖道書集成，如乾隆四十年( 1775 ) 成書，由邵志琳編纂的《呂祖全書》六十四卷本、嘉慶年間由京官蔣予浦先後編集的《全書正宗》和《道藏輯要》以及由全真龍門派道士閔一得，於道光年間刊行的《古書隱樓藏書》，在這些呂祖道書集成的編纂中，反映了其所屬呂祖道壇的信仰特色。
論文的參考材料主要為兩末的文人筆記、收入《正統道藏》的呂祖道書和藏外其他呂祖文本，多種地方史志及歷史地圖，以及部分金石資料等。詳細考察這些資料，有助了解呂洞賓仙傳的傳承與發展，也可以探索地方上呂祖信仰的活動及其實踐特色。從《呂祖全書》的編纂出發，也有助於對清代呂祖道壇的構成，他們的信仰及實踐有更多的了解。研究的焦點特別集中於呂祖道壇的參與者，他們來自不同的社會階層，包括朝廷命官、儒士文人、地方鄉紳、商人、道士等，他們參與編慕呂祖道書，構成了清代呂祖道壇的進一步發展。
有關呂祖道壇的研究是複雜的，不單是因為歷史上曾出現大量的文獻資料由社會不同層面、不同背景的作者構成，也由於呂祖道壇這個信仰現象在中國宗教歷史發展中存在複雜的發展路向。本文的目的旨在通過劉體恕編纂的《呂祖全書》三十二卷本出發，探討後來出現由個別清代呂祖道壇以其為基礎編集呂祖道書集成，通過編纂歷史和發展考察清代呂祖道壇的信仰特色。
The focus of this research was placed on the compilation of Lüzu quanshu (The Complete Works of Patriarch Lü Dongbin), which works completed by Liu Tishu with 32 scrolls in the 9th year of Qianlong Reign (1744). In the thesis, the earlier texts related to the immortal Lü Dongbin will be examined, as by the past researches revealed that the later texts of Patriarch Lü inside the Daoist Canons and spread among the cults, which in its main lines was a product of spirit- writing practices, were reconstituted and reconstructed by those earlier works during Sung to Ming. I pose the following questions in the thesis: How did the cults of Patriarch Lü change over time? Who contributed to the transmission and the transformation? In what ways did the different cults of Patriarch Lü coexist and interact? The compilation of Lüzu quanshu completed by Liu Tishu in the 9th year of Qianlong Reign, is an important collection of texts of Patriarch Lü. After the compilation of Liu Tishu, there were several groups of peple, represents different cults of Patriarch Lü, to begin with their own compilation based on their needs. Such as the 64 scrolls reprint version of Lüzu quanshu by Shao Zhilin in 40th year of Qianlong Reign, the compilation of Quanshu Zhengzong and later the Daozang jiyao of a scholar- official, Jiang Yupu in Jiaqing Reign, and the works of a daoist priest of Quanzhen Longmen school, Min Yide and his Gu Shuyinlou cangshu. Those different works of compilation of the texts of Patriarch Lü, revealed their faith features of their cults.
The study draws its sources in different materials, including earlier and later texts related to Patriarch Lü , the notes materials from Sung to Ming, hagiographical accounts in the Daoist Canon, various local gazetteers and historical maps, and those steles and inscriptions reveals the practices and activities of the cults of Patriarch Lü in Qing Dynasty. Detailed descriptions of the history of the texts and hagiographies of Patriarch Lü are meant to help the exploration of the transmission history and their transformation of the cults. In the account of different compilation of the texts of Patriarch Lü, an examination toward the cults Patriarch Lü in Qing Dynasty can be launched, the study focused attention on the importance of the participants which came from many different social groups of late imperial China, including scholar- officials, local elites, Daoist priests, trades people, and artisans, especially those that influenced the growth of their cults represented by the compilation.
The research on the cults of Patriarch Lü is complicated, as there is a much larger body of texts, produced by variety of authors who representing a wide range of social backgrounds. The main goal of this thesis is to explore the faith features of the cults of Patriarch Lü, by the continues influences of the texts, hagiographies of Patriarch Lü, and his teaching of practices, which the author attempted to clarify the importance of the the compilation of Lüzu quanshu in the historical development.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
李家駿.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 196-218).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Li Jia'jun.
Chapter 第一章 --- 緒論
Chapter 第一節 --- 呂洞賓信仰的歷史背景 --- p.1
Chapter 第二節 --- 有關呂洞賓信仰的研究回顧 --- p.4
Chapter 第三節 --- 研究的課題及方法 --- p.11
Chapter 第二章 --- 早期呂洞賓信仰及其道書文本的流傳
Chapter 第一節 --- 兩宋的呂洞賓傳說文本分析 --- p.19
Chapter 1. --- 兩宋文人筆下的呂洞賓仙傳事跡 --- p.19
Chapter 2. --- 早期的呂洞賓道書文本 --- p.24
Chapter 3. --- 南宋《純陽呂真人文集》 --- p.25
Chapter 第二節 --- 金元全真教與呂洞賓信仰 --- p.31
Chapter 第三節 --- 明清時期的呂洞賓信仰及早期呂祖傳說的發展 --- p.41
Chapter 第三章 --- 《呂祖全書》三十二卷本的編集與成書 --- p.48
Chapter 第一節 --- 清代的湖北武昌府江夏縣與涵三宮 --- p.48
Chapter 第二節 --- 《呂祖全書》三十二卷本的主要編暴者 --- p.65
Chapter 1. --- 劉體恕 --- p.65
Chapter 2. --- 劉允誠、劉蔭誡 --- p.69
Chapter 3. --- 黃誠恕 --- p.70
Chapter 4. --- 呂祖道壇江夏涵三宮 --- p.70
Chapter 5. --- 小結 --- p.74
Chapter 第三節 --- 《呂祖全書》三十二卷本版本研究和內容結構 --- p.76
Chapter 1. --- 《呂祖全書》的版本研究 --- p.76
Chapter 2. --- 《呂祖全書》三十二卷本的內容結構 --- p.86
Chapter 第四節 --- 小結 --- p.103
Chapter 第四章 --- 劉體恕編《呂祖全書》對清代呂祖道書:編集的影響 --- p.105
Chapter 第一節 --- 邵志琳編《呂祖全書》六十四卷本 --- p.105
Chapter 1. --- 《呂祖全書》六十四卷本的編彙與成書 --- p.106
Chapter 2. --- 邵志林對《呂祖全書》三十二卷本的增補 --- p.115
Chapter 3. --- 小結 --- p.124
Chapter 第二節 --- 蔣予浦編《道藏輯要》 --- p.126
Chapter 1. --- 《道藏輯要》的主要編彙者蔣予浦 --- p.129
Chapter 2. --- 蔣予浦參與的呂祖道壇覺源壇 --- p.132
Chapter 3. --- 呂祖道壇覺源壇的呂祖信仰 --- p.135
Chapter 4. --- 小結 --- p.136
Chapter 第三節 --- 閔一得編《古書隱樓藏書》 --- p.138
Chapter 1. --- 閔一得與湖州全蓋山的呂祖信仰 --- p.140
Chapter 2. --- 《古書隱樓藏書》與金蓋山的呂祖信仰 --- p.149
Chapter 第四節 --- 小結 --- p.161
Chapter 第五章 --- 《呂祖全書》對清代呂祖道壇的影響--以西樵山雲泉仙館為例 --- p.164
Chapter 第一節 --- 西樵山雲泉仙館的創辦背景 --- p.166
Chapter 第二節 --- 西樵山雲泉仙館的發展及館內的信仰生活 --- p.169
Chapter 第三節 --- 西樵山雲泉仙館刊行的道書文獻 --- p.175
Chapter 1. --- 《善與人同錄》及《呂祖師降三教幽科》 --- p.175
Chapter 2. --- 《太微仙君呂純陽祖師功過格》 --- p.177
Chapter 3. --- 《呂祖無極寶懺》 --- p.179
Chapter 第四節 --- 小結 --- p.189
Chapter 第六章 --- 總結 --- p.191
參考文獻

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36

Liu, Wei-ting y 劉韋廷. "The Religious Methods of Healing among the Quanzhen Taoists: focused on Wang Chongyang and his disciples". Thesis, 2008. http://ndltd.ncl.edu.tw/handle/82764553736696578083.

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碩士
輔仁大學
宗教學系
96
No one could escape from life and death; therefore, clarifying the meaning of life and death would be an essential issue for human being. When it comes to the issue of life and death, Taoism suggests people not only become immortal physically, but reunite with the Dao spiritually. The Taoists of Quan-zhen Taoism（全真教）in Jin and Yuan Dynasty of China（中國金朝與元朝）, taught their followers to cultivate themselves in daily life by analyzing the causes of diseases and the their possible therapies, because people might not be able to practice Dao, and thus lose the opportunity to achieve the reunion with Dao, due to the threats to their lives by suffering various diseases. This thesis intends to establish a system of medical therapy of Quan-zhen Taoism by exploring some Taoists’ literary collections in the “Zheng-tong Dao-zang,” （正統道藏）and conclusively advocates that Quan-zhen Taoists’ goal to cultivate themselves is to achieve “the perfection on form and spirit,” which is also their philosophy towards life. This research is mainly divided into three parts: 1) Introduction and chapter two, besides summarizing the medical development of Taoism and Quan-zhen Taoism, extract the importance of Quan-zhen medical therapy in religious studies; 2) Chapter three, chapter four, and chapter five, exemplify the Quan-zhen medical therapies by researching on three Quan-zhen Taoists’ stories, who are Wang Chong-yang（王重陽）, and his followers Qiu Chu-ji（丘處機）, and Wang Yu-yang（王玉陽）; 3) Chapter six and conclusion, construct a primary system of Quan-zhen medical therapy, and manifest the uniqueness of Quan-zhen medical therapy in the tradition of Taoism.

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37

LIN, CHIN FENG y 林錦楓. "Life and Death Concerns of Religious Beliefs: A Case Study of Buddhism and Taoism in Taiwan". Thesis, 2018. http://ndltd.ncl.edu.tw/handle/w6c5hy.

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碩士
玄奘大學
宗教與文化學系碩士在職專班
107
From ancient times to today, death is an unavoidable subject for human beings, and religious beliefs continue to exert a subtle influence. Taiwan’s population has been dominated by folk beliefs over the years. In recent years, the social structure has changed. People’s lives and religious beliefs are still closely linked. The concept and practice of religious care for life is accompanied by changes in social patterns, and hospice care is accompanied by the road to rebirth. The instrument of salvation lies in the comfort of the spirit and the traditional funeral custom evolves with the tide. The study adopts qualitative research method. In addition to analyzing related classics, literatures and various materials, Researcher also participates in the ceremony of praying and salvation for the dying, consults relevant experts and scholars to conduct in-depth interviews as the analysis and argumentation of field investigation data. Researcher wants to explore Buddhism and Taoism in Taiwanese society with many believers and how do they carry out life and death care? What is the change in the type of funeral behavior in society today? The findings are listed below: 1. The Buddhist and Taoist believers in Taiwanese society have adopted Buddhist praying at the end of life. The Taoist Taiyi rescues Tianzun is the promotion stage for the dying. 2. Buddhist funerals cater to traditional funeral rites, and Taiwan society funeral religious pattern continue to transfer to Buddhist funeral. 3. The funeral custom has only a few pure Buddhist rituals and the folk or funeral practice thinks it belongs to Taoism or folk beliefs, combined with most Buddhist rituals, is called Buddhist funerals. 4. The salvation ceremony of religious beliefs has become increasingly simple and simple. At present, most of the merits of midnight are still irreplaceable. Exploring the life care of religious believers, and discovering the function of setting up the dead and soothing the bereaved in the funeral activities is the value of caring for life and the inheritance of life education. Pre-establishing wills and repairing the ultimate face are the elements of modern life and death. However, the rise of the religious pattern in the funeral and consumer behavior is worthy of follow-up observation and discussion. Keywords: hospice care, pray for the dying, salvation, funeral custom

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38

"雲南劍川白族道敎儀式音樂硏究". 1998. http://library.cuhk.edu.hk/record=b6073782.

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羅明輝 = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo.
論文(博士)--香港中文大學, 1998.
參考文獻 (p. 272-275).
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Luo Minghui = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo.
Lun wen (bo shi)--Xianggang Zhong wen da xue, 1998.
Can kao wen xian (p. 272-275).
Zhong Ying wen zhai yao.

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39

Chang, Yun-Shen y 張雲盛. "Studies of the Taoist Culture & Administration of Religious Group in Kinmen-Surveying the Case of “Wan-An-Tang, Shameei, Kinmen”". Thesis, 2008. http://ndltd.ncl.edu.tw/handle/jwuv4v.

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碩士
銘傳大學
公共事務學系碩士在職專班
96
To be in the picture of the local culture of Kinmen, it is necessary to survey first the Taoist culture and divine culture developed in Kinmen in addition to their by-product, feng-shui (= geomancy) mitigation objects. As far as Kinmen is concerned, the Taoist culture is mainly related to the ritual procedure conducted by the Taoist priests & masters in the religious activities; the divine culture is related to the belief in wang-je; the feng-shui mitigation objects are related to totems or objects which work well to safeguard the village or the household, to expel evil and to neutralize the bad elements of geomancy. There is a saying in Kinmen – “No temples, no villages; and where there is a temple, there is a village.” It tells the importance of the temples in the mind of residents of Kinmen. In Kinmen, each village has a temple enshrining deities. The chief deity has got a title as “the Regional Master” honored by the residents, and “the Master of the Altar” esteemed by the other deities in that temple. Both the “commanding wang-je” and the “ordinary wang-je” are subordinate to the “Master of the Altar.” The commanding wang-je must be well versed in both the pen and the sword to convince the other deities and the local residents of his divine power. The ordinary wang-je splits into the ones master of the pen, taking care of the affairs indoors, as well as the others master of the sword in charge of religious activities outdoors (e.g. making the rounds to the boundary). To benefit the sentient beings, wang-je must take a “ji-tong” (who acts as the incarnation of the wang-je) and a “toh-thau’ (who stands by the side of the divine table doing translation) to help with the divination in front of the altar. Wang-je performs divine power and mission, in company with his ji-tong and toh-thau, such as setting out in a divine sedan-chair, divining the unknown in front of the altar, ridding bad elements and bringing about a peaceful condition to the local district, and placing divine troops on garrison duty in five directions. There are three types of ji-tong: The 1st type, taken by a righteous deity with the decree of the Jade Emperor, is the like of ji-tong pertaining to a temple; the 2nd type, having taken training with Taoist tricks, can gain access to the wild or wicked spirits, such as a ji-tong who could tip the winning numbers of a lottery; the 3rd type is a fake one who just imitates the above indicated two types. With intention to get money or sex, he makes a pretense of improving the fortune from bad to good. So you need to be wise enough to distinguish which type of ji-tong you are encountering. We should show respect for a ji-tong of the 1st type especially when he is doing divine mission while keep the one of the 2nd type at a distance. As to the 3rd type, we should go away from him. If you had taken notice of the ornament on the head of a Taoist priest and a Taoist master, you would have found a Taoist priest was wearing a black gauze-kerchief on his head, while a Taoist master wearing a red kerchief on his head. So a Taoist priest is usually called “black-head priest” while a Taoist master is called “red-head master.” The Taoist priests in Kinmen all pertain to the south branch of Jeng-Yi-Tao Group, descended from the Taoist Master Zhang-Dao-Ling. However, the Taoist masters in the Great Kinmen all pertain to “Lu-Shan Group’ and the Taoist masters in the Little Kinmen all pertain to “Jeng-Yi-Tao Group”. In Kinmen, the Taoist priests and masters just take coordination of the religious services for the temples as their life career. They do not give any individual service, such as making a remedy for ill fortune or doing Taoist tricks to gain personal blessings, in the temples. The administration system of a religious group may affect the prosperousness & declination of a temple and also influence whether or not its cultural level can be upgraded. Furthermore, it is a key to the smooth operation for the ceremonies or ritual activities hosted by the temple. So a sound administration system indeed has an important position in the coordination, mobilization; besides, it influences initiating what is good to the people & getting rid of what is harmful. However, being impacted by the earlier martial law and the closed situation of the district, many temples have not set up sound administration system. In view of these facts, this survey –using the example of the successful operation & reformation of the “Managing Committee of Wan-An-Tang, Shameei, Kinmen” as an illustration- intends to set an example to other temples for the purpose of propagating Taoist culture, bringing enlightenment to the people, and establishing harmonious virtuous customs & habits.

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40

Wang, Yu-hsin y 王俞心. "Discourse of the Religious Belief and Cultural Industuries: A Case Study on Taoism Temple in Ta-Chia". Thesis, 2011. http://ndltd.ncl.edu.tw/handle/36101779446741799487.

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碩士
南華大學
視覺與媒體藝術學系碩士班
99
The aim of this study is to explore the relationship between the religious developments and the cultural industries in Taiwan using Taiwan Taoist temple as the subject. One may query how this traditional religion was able to acquire the identification and to aggregate the consensus from the public in the highly technique-developed society nowadays. The course of temple-constructing may provide clues since it can be deemed as the progresses of forming and establishing the connotation of the religious belief.This thesis is an attempt to explore this theme from the viewpoint of cultural industry focusing on the following four aspects: 一、 Analyzing the present management patterns and the features regarding people, culture, location, landscape, and productivity from the history and outlook of the temple. 二、 Exploring the aesthetic implications and presentations embedded in the religion. 三、 Understanding the operating system of the cultural industries in relation to the developments of religious tourism. 四、 Discussing the aesthetic contents and implications presented by the religious industries. 　　　In light of the content and topics discussed in this thesis, the framework of the thesis consists of four parts. The first part is in association with the motivation, the purpose, the methods applied, and the scope of the research followed by literature review, in the second part, to explore the variant appearances produced by the cultural industries which were derived from the religious belief. In the third part, the interviews with the prime leaders and administrative personnel of the temple, as the field study, are presented in order to specify the historical context and the construction course of the temple, and also to probe the relation between human factors and geographical features. 　　　Finally, in the last part, the cultural implications of the religion represented by the courtyard of the temple are analyzed and discussed, from the views of management and culture, using some examples of past miracles and the aesthetic landscape of the temple.

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41

Kun-Wang, Tsai y 蔡崑旺. "The Study of Liang Emperor Wu’ evolutional changes on Politics and Religions through“ the Fusion of Confucianism, Taoism and Buddhism”". Thesis, 2012. http://ndltd.ncl.edu.tw/handle/75326967202752759948.

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碩士
華梵大學
東方人文思想研究所
100
Liang Emperor Wu , Shiau-Yean, was proficient in Six Arts, and he took lots of efforts to govern the country after ascending the throne. Thus, the cultural undertakings of Liang Dynasty had became the most flourishing age of Eastern Jin Dynasty.Liang Emperor Wu had studied Confucian's classics since he was a child, and educated Yin-Yang and five elements of Taoism in family. Unexpectedly, Liang Emperor Wu announced the imperial order with Renouncing his faith of Li Lao Taoism when the third year of ascend the throne, and he vowed to believe Buddhism. Liang Emperor Wu pointed out that Confucianism and Taoism both originated from Buddhism, and he thought that Lao-TzuI、Confucius and Yan-Yuan were disciples of Shakyamuni Buddha. According to historical data, there was no any record to explain why Liang Emperor Wu was converted to Buddhism. First of all, this research use the method of text analysis to discuss why Liang Emperor Wu renounced his faith of Taoism convert to Buddhism, and use these data to analyze why Liang Emperor Wu changed his belief.This research found there were three kinds of record that Liang Emperor Wu abandoned his Taoism faith in existing Buddhism text, and those data were inconsistent with each other. This study found the record that Liang Emperor Wu changed his belief in Tian Jian three years was wrong, and the correct time ought to be the last year of Tian Jian. This study also found the reason why Liang Emperor Wu changed his belief to Buddhism. The belief of Liang Emperor Wu was originated from the Traditional Confucian thoughts of inner saintliness and outer kingliness, but since Wei-Jin Dynasties, the Traditional Confucian and Daoism thoughts were hard to follow , because it was difficult to learn “The Sage of Confucianism”and “The Hsien-immortals of Taoism ”, the situation forced Liang Emperor Wu turn to Buddhism. Finally, Liang Emperor Wu accepted the Bodhisattva Precepts and became Emperor the Bodhisattva, but his ultimate goal is wanted to be the Chakravartin, who was reincarnation of Maitreya Buddha to rule the world. In aspect of statecraft the country, Buddhism indeed help people enlightenment to giving up killing(to being religiously staunch vegetarianism) and encourage to do good. On one hand, Liang Emperor Wu engaged in political reform based on Confucian, such as Election of the elite of the people, Admission by Five Classics, Editing Five Rites, Valuing the agricultural, Amending Liang’s law, Making old people can be taken care well, and Seeking the good of Confucian world; the other hand, Liang Emperor Wu looked forward to remedying the drinking and carnivorous habits for Buddhist monks and nuns through the reform of drawing up Abstention of wine and meat. Per the role of the king, Liang Emperor Wu had became the king of Buddha in the human world to take responsibility of protection of Dharma of Chakravartin. There were four times that Liang Emperor Wu discarded the imperial identity to be slavery and was redeemed by courtier; By this way, he turned a mortal into a saint. In fact, Liang Emperor Wu was living in the age with three religions prosperous development, he might emphasize on Confucianism and Buddhism more, but the statement of discarding Taoism should only be declared, not acted practically.

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42

Čechová, Šárka. "Buddhismus ve Vietnamu". Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-349430.

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Author: Bc. Šárka Čechová Department: Civic Education and Philosophy Title: Buddhism in Vietnam Supervisor: Mgr. David Rybák, Ph.D., Department of Civics and Philosophy Faculty of Education of Charles University in Prague Abstract: The main theme of this work is Buddhism as the primary religion in Vietnam. Work is focused on providing the image of Buddhism as a whole and then to its entrance into the Vietnamese culture through periods of Chinese domination. Marginally also mention about other religions in Vietnam, and Vietnamese traditions and customs. In conclusion, I will dedicate the image of Vietnamese living in the Czech Republic, which is affected by the collision of two cultures. We will monitor historically conditioned cultural and religious assumptions that have contributed to easier integration of Vietnamese immigrants.

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43

Liu, Peng. "The Way of Darkness and Light: Daoist Divine Women in Pre-Modern Chinese Fiction". Thesis, 2018. https://doi.org/10.7916/D88D17NF.

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A mysterious goddess magically generates a swirling wind to conceal the body of a hero. A licentious flower deity seduces a male to experiment with forty-three postures of copulation in a picturesque garden. Such graphic details of late imperial Chinese fiction exhibit two types of power from women: their martial prowess and seductiveness. This dissertation brings these two types of female power together by focusing on the Mysterious Woman (Xuannü 玄女) and the Immaculate Woman (Sunü 素女), two Daoist goddesses who figure prominently in martial arts and erotic stories, respectively. I argue that after being marginalized by institutionalized Daoism, these goddesses played a pivotal role in framing two different, though occasionally interrelated, types of novels. One type of novel concerns war and public affairs, including dynastic crises; the other type concerns domestic life, as exemplified in erotic fiction. The metaphor that equates sex with war relates these two types of stories. I consider these fictional texts to be powerful agents that reused and reinterpreted the goddesses’ stories in late imperial China. I also situate these texts in the cultural network within which they constructed or reconstructed the goddesses’ images in collaboration with Daoist discourse. In this research, I also examine how femininity (yin 陰) is constructed in late imperial Chinese fiction. As I argue, the ideas of invisibility (yin 隱) and licentiousness (yin 淫) constitute the notion of femininity. The Mysterious Woman demonstrates the power of invisibility when being portrayed as a goddess of war and associated with Daoist magic, such as the magic of invisibility (yinshen shu 隱身術). The Immaculate Woman represents the idea of licentiousness as she appears in various forms to seduce male protagonists. The dissertation contains two sections. The first part focuses on the following fictional texts: Water Margin (Shuihu zhuan 水滸傳), Quelling the Demons’ Revolt (San Sui pingyao zhuan 三遂平妖傳), Bull’s Head Mountain (Niutou shan 牛頭山), and Unofficial History of Female Immortals (Nüxian waishi 女仙外史). In this part, I show how the Mysterious Woman is depicted as a war goddess and a moral agent in stories concerning war, rebellion, and dynastic crises. The second part of the dissertation discusses Su’e pian 素娥篇 (The Story of Su’e), Zhulin Yeshi 株林野史 (Unofficial History of the Forest), Yesou puyan 野叟曝言 (Humble Words of A Rustic Elder), and Honglou meng 紅樓夢 (Dream of the Red Chamber). These works create various literary reincarnations of the Immaculate Woman. These reincarnations guide male protagonists to their spiritual awakenings by means of sex. While drawing on fictional and Daoist texts to rebuild the history of the Mysterious Woman and the Immaculate Woman, this research illuminates a complex relationship between Chinese fiction and Daoism.

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Otčenášek, Jakub. "Kou Qianzhi (365-448) a reforma taoismu za dynastie Severní Wej". Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-313300.

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Filozofická fakulta Univerzity Karlovy v Praze Ústav Dálného východu Diplomová práce Jakub Otčenášek Kou Qianzhi (365-448) a reforma taoismu za dynastie Severní Wei Kou Qianzhi (365-448) and the Daoist Reform during the Northern Wei Dynasty Vedoucí práce: Olga Lomová 2011 Konzultant: Jakub Hrubý Poděkování Chtěl bych poděkovat Olze Lomové za vstřícnost, ochotu a cenné rady při vedení mé práce. Můj velký dík patří také mým francouzským pedagogům z École Pratique des Hautes Études (EPHE) v Paříži - Sylvii Hureau za pomoc s rešerší v buddhistických textech, Alainu Arraultovi za další rady a především Johnu Lagerweyovi, který mi pomohl proniknout do jazyka studovaného textu. Pobyt na EPHE mi byl umožněn studijním programem Erasmus. Svým rodičům děkuji za podporu při studiích. Prohlášení Prohlašuji, že jsem diplomovou práci vypracoval samostatně, že jsem řádně citoval všechny použité prameny a literaturu a že práce nebyla využita v rámci jiného vysokoškolského studia či k získání jiného nebo stejného titulu. V Praze dne 5. září 2011 Abstrakt Diplomová práce Kou Qianzhi (365-448) a reforma taoismu za dynastie Severní Wei analyzuje dílo Laojun yinsong jiejing 老君音誦誡經, připisované Kou Qianzhiovi 寇謙之, který v letech 424 až 448 působil na dvoře čínské dynastie Severní Wei jako hlava taoistické tradice nebeských...

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"Contemporary monastic taoism: process of revival of the Leigutai lineage = 当代全真道教 : 以擂鼓台道院法派的复兴过程为例". 2015. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1291279.

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Martin, Karine.
Thesis Ph.D. Chinese University of Hong Kong 2015.
Includes bibliographical references (leaves 219-239).
Abstracts also in Chinese.
Title from PDF title page (viewed on 15, September, 2016).
Martin, Karine.

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"北魏關中道教造像記研究: 地域的宗教文化與儀式活動 : 附造像碑文錄校點". 2003. http://library.cuhk.edu.hk/record=b6073862.

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張澤珣.
論文(哲學博士)--香港中文大學, 2003.
參考文獻 (p. 171-179).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zhang Zexun.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2003.
Can kao wen xian (p. 171-179).

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LIN, JUNG-CHANG y 林榮章. "A Study Applied the Green Building Assessment Indicators to Existing Religious Park－A Case Study of Taoist Temple San-Ching-Kung Park in Yilan County as Example". Thesis, 2017. http://ndltd.ncl.edu.tw/handle/t5a227.

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碩士
中華大學
土木工程學系
105
This study applied green building assessment indicators to evaluate an existing religious park. First, this study used the green building evaluation manual- basic version 2015 edition, which includes four major categories and nine major indicators, to explore the current status and their scores on green building assessment indicators of research cases Taoist Temple San-Ching-Kung Park in Yilan County. According to building type and green building restrictions, this study evaluated two types of building complexes: religious and administrative. This study used the nine major indicators to assess the current statuses of the two types of building complexes and provided suggestions to improve them; this study also further predicted improvement outcomes. In this study, we analyzed the total scores the current status of research cases attained in the green building badge system, and used the green building evaluation manual-basic version to explore the current status of research cases and again used the green building evaluation manual for building renovation, the methods for EEWH Performance and carbon reduction to assess the current status of the research cases. Finally, this study thus provide suggestions on how to choose advantageous green building assessment categories pertaining to the current status and after improvement. Following the assessment of the status of green buildings, this study obtained the total EEWH-BC scores for religious and administrative buildings, respectively, 30.2 points and 23.2 points. However, they failed in daily energy saving and water resource indicators. Therefore, they were placed under the unqualified grade level. This study provided suggestions according to the grade level of each case. Performance improvement for the religious and administrative buildings is expected to reach 68.59% and 68.8%, respectively, reaching the diamond level. In addition, these two building types have completed installing improved energy efficient lighting systems, the carbon reduction benefit of which is expected to improve by 18.21% and 19.49%, respectively, attaining the qualified grade level. By summarizing the research results, this study recommends the examined cases to adopt the EEWH performance method and carbon reduction method of green building evaluation for building renovation in order to obtain green building certifications. In addition, administrators of religious buildings who intend to participate in green building certification evaluations are recommended to adopt the goal of using appropriate green measures in order to achieve the optimal balance between current environmental status, outcomes, and budget. They should not blindly pursue for green building certifications, which may result in unnecessary wastage of various resources.

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Leite, Maria. "A Actividade física no idoso na visão da Religião : estudo centrado no Cristianismo, Islamismo, Budismo e Taoismo". Dissertação de mestrado, 2008. http://hdl.handle.net/10216/13689.

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Leite, Maria. "A Actividade física no idoso na visão da Religião : estudo centrado no Cristianismo, Islamismo, Budismo e Taoismo". Master's thesis, 2008. https://repositorio-aberto.up.pt/handle/10216/93394.

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Kozmová, Simona. "Taoismus v evropských podmínkách na začátku 21. století. Představení fenoménu v křesťanské perspektivě". Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-336725.

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The thesis "Taoism in European terms at the beginning of 21st century. Presentation of this phenomenon in Christian perspective." Taoism as the original Chinese philosophical and religious system, which deeply influenced Chinese Buddhism and Confucianism, is presented in this thesis. The main principles of Taoism and Taoist writings are introduced. Taoism penetrates into different areas of contemporary European culture; its influence is evident in science, literature and the contemporary lifestyle. Special emphasis is placed on traditional Chinese medicine and Taoist exercises that are significantly beneficial to Westerners. In contrast, the risk is found in uncritical accepting and simplifying of selected aspects without a deeper understanding of the principles of Taoism and its tradition. These benefits and risks are documented by publications of Christian theologians. The difference in Eastern and Western thinking is the cause of the difficulty of mutual understanding of both cultures. Keywords Taoism, Chinese philosophy, Chinese traditional medicine, healing, Tai Chi, Christianity

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Tesis sobre el tema "Taoist religion"

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