Bibliografie tematiche / Taoist religion

Letteratura scientifica selezionata sul tema "Taoist religion"

Autore: Grafiati
Pubblicato: 24 agosto 2024

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Articoli di riviste sul tema "Taoist religion"

1

Ping, Zhang, e Zhang Dong. "Taoist Medicine". Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, n. 2 (17 dicembre 2021): 398–405. http://dx.doi.org/10.30965/23642807-bja10026.

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Abstract Traditional Chinese medicine originated from Taoist thought in the pre-Qin period of China, especially the classic “Yellow Emperor’s Internal Classic of Chinese medicine”, while Chinese Taoism also originated from pre-Qin Taoist thought. The representative figure of pre-Qin Taoist thought is Lao Tzu, and his work “Tao Te Ching” is used as a reference Representative, as a Chinese religion pursuing cultivation to become a god, Chinese Taoism respects Lao Tzu as the supreme old monarch and regards him as the leader, and uses Lao Tzu’s “Tao Te Ching” as a classic. Therefore, Traditional Chinese medicine and Taoism share the same origin. Taoism believes that in order to become immortal, diseases must be eliminated. Therefore, Taoism in turn uses Traditional Chinese medicine to form a unique Taoist medicine, which is recorded in the Taoist classic “Tao Zang”. There are many prescriptions derived from Taoism and Traditional Chinese medicine.
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Komarzyca, Daniel. "Analiza istotnych politycznie przemian taoizmu — od filozoficznej wolności do religijnego autorytetu". Cywilizacja i Polityka 16, n. 16 (30 novembre 2018): 341–72. http://dx.doi.org/10.5604/01.3001.0013.1596.

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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.
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Zhang, Zehong, e Yang Luo. "An Overview of the Weiyi (威儀 Dignified Liturgies) of Taoism". Religions 14, n. 6 (12 giugno 2023): 779. http://dx.doi.org/10.3390/rel14060779.

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Dignified liturgies (weiyi 威儀), one of the fundamental concepts in the Taoist scriptures, shows the overall image of Taoism displayed at the altar of the retreat (zhai 齋) and offering (jiao 醮) rituals. By examining the weiyi and Weiyi Masters in Taoist history, the dignified image of Taoist priests, the dignified duties of ritual masters, and the weiyi at the altar of the zhai and jiao rituals, we argue that the weiyi, which embodies the sacred dignity of the zhai and jiao altar, is key to understanding the meaning and function of Taoist zhai and jiao rituals. An overview of the weiyi is a new perspective in Taoist ritual studies, as in Taoist history its image as a state religion was displayed through dignified liturgies.
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Lenkov, Pavel. "Taoist and Buddhist Terminology in Chang-chun zhen-ren xi you ji ("Xi you ji, or Description of the Journey to the West") Translated by Father Palladius (Kafarov)". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, n. 6 (2023): 171. http://dx.doi.org/10.31857/s086919080026783-8.

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The article is devoted to the study of the contribution of Peter Ivanovich Kafarov (Archimandrite Palladius) (1817–1878) to the study of Taoism. Kafarov translated the work “Notes on the Journey to the West of the Perfect Man Chang-chun” (Chang-chun zhen-ren xi you ji) which tells about the journey of the famous Taoist master Qiu Chang-chun (Qiu Chu-ji) to the temporary residence of Genghis Khan. The text describes the journey, the places along the route, and the people whom Qiu Chang-chun and Li Zhi-chang met along the way. Xi you ji also contains many poems by Qiu Chang-chun written in various genres. Kafarov's translation was first published in 1866, and republished in 1910 and 2020. This work is one of the first translations into Russian of the text of the Taoist religion (daojiao) in general and the texts of the Quanzhen school in particular. It seems very interesting to investigate how the translations of Taoist terms proposed in the 1860s look like from the point of view of today's science. The article analyzes the translations of Taoist and Buddhist terminology made by P.I. Kafarov. Based on this analysis, the following conclusions were drawn: (1) P.I. Kafarov was the first Russian Sinologist who saw that the late Taoist religion is a very Buddhized teaching. Kafarov had an excellent understanding of the significant influence of Buddhism on the Taoist religion and took this into account in his translations and notes. (2) Kafarov tried to make the translations as understandable as possible for the non-specialist readers. The “Christianization” of terms, which is typical for the translations of the 19th century, is minimal in Kafarov's work. Only a few such passages can be found in the translation, primarily including term “sin”. (4) Many translations of Taoist terms can be considered quite adequate from the point of view of modern Daology. It can be seen that P.I. Kafarov was fully aware of the alchemical nature of some Taoist terms and the esoteric nature of Taoism in general.
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Yang, Rong, e Xiaoming Yang. "A Study on Cultural Characteristics of Taoist Clothing". Asian Social Science 16, n. 4 (31 marzo 2020): 70. http://dx.doi.org/10.5539/ass.v16n4p70.

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Dress and personal adornment of Taoism, also short for Taoist Clothing. Its refers to the type of clothing with ‘Tao’ as the core concept. Taoist clothing as a kind of religious symbolic clothing, it can be described as a typical carrier of Chinese traditional culture (especially the Han nationality), which contains Chinese traditional religion, philosophy, aesthetics and technology. By studying the history, form and cultural symbols of Taoist clothing has important significance for help us to deeply understand Chinese traditional costume culture and to discover the valuable cultural elements contained in them.
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Zhou, Zhenhua. "The Metaphysical Analysis of the Chinese Taoism of Immortality: Case Study on Continuity and Changes of Ancient Excavated Jade Artifacts". Философская мысль, n. 4 (aprile 2023): 51–68. http://dx.doi.org/10.25136/2409-8728.2023.4.40005.

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Taoist philosophy and metaphysics show an important role in ancient and modern Chinese society with its thinking about the value and meaning of life and has become an important resource for both traditional Chinese philosophy and modern. This article discusses the concept of immortality in Taoism from the point of view of metaphysics. The goal was to metaphysically analyze the symbolism of the immortality of jade artifacts found during archaeological excavations. The object of the study is the Taoist symbolism of the immortality of ancient jade artifacts, the subject is the continuity of Taoist symbols. The article is intended to expand knowledge in this direction. The author gives an idea of the metaphysical system of jade culture, at the same time considering Taoism from the point of view of metaphysics, as well as religion and an indispensable attribute of everyday life. Based on the analysis of 20 jade artifacts, the main characteristics of the symbols of Taoist immortality were revealed. The author comes to the conclusion that the theme of Taoist immortality, expressed in jade artifacts, accompanied the evolutionary process of inheritance, continuation, change and universal life and in a certain way influenced it. In different historical periods, people understand the Taoist thought of immortality in different ways, use different practices in different ways, regulate jade mining, so in different historical periods for Taoism, jade culture is a different form, reflecting the aesthetics of the characteristics of the ancient Chinese era and the pursuit of eternal thought and continuation of Taoism. The conclusions are discussed in three aspects: 1) the embodiment of the metaphysical worldview system of Taoism using the theme of "eternal life" and "immortality" in popular culture; 2) the embodiment of the metaphysical system of the ideology of jade culture; 3) takes into account the analysis of the continuation and change of the process of mutual integration of Taoist and jade culture. Thus, from the perspective of man and soul, the universality of the continuation of Taoism in jade can be clarified in order to fill the academic gap in this field.
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Poo, Mu-chou. "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)". Numen 42, n. 2 (1995): 172–96. http://dx.doi.org/10.1163/1568527952598611.

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AbstractThis study seeks to investigate the religious mentality in early Medieval China. By comparing two types of characters, i.e., the immortals of the Taoist tradition, and the eminent monks of the Buddhist religion, we try to discover the special nature of both these types of characters, and to delineate their similarities as well as differences. Our analysis shows that the stories about the immortals and the eminent monks reflected a common mentality: a psychological need for an easy way to salvation; an attempt to control supernatural forces; an urge for solutions to some earthly problems concerning life and death. This common mentality, moreover, had existed among the Chinese people before the advancement of Buddhism and Taoism at the end of the Han dynasty, and continues to exist after the establishment of both religions. The successful development of Buddhism and Taoism, especially among the common people, should be seen not merely as the triumph of their teachings, but as the successful incorporation of this basic religious mentality. It was, therefore, an underlying bridge that logically connected the development of Chinese religious tradition from the pre-Buddhist and pre-Taoist era to the later period. It could also serve as one of the keys to the understanding of the formation and shape of popular religion in China in the subsequent era.
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Reiter, Florian C. "The Discourse on the Thunders, by the Taoist Wang Wen-ch'ing (1093–1153)". Journal of the Royal Asiatic Society 14, n. 3 (novembre 2004): 207–29. http://dx.doi.org/10.1017/s1356186304004092.

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This article deals with thunder magic during the time of emperor Sung Hui-tsung (r.1100-1126), focusing on theoretical expositions (Discourse on the Thunders) by Wang Wen-ch'ing (1093-1153). Thunder magic is a general term that summarises a large array of exorcist practices in Heavenly Masters Taoism (Cheng-i tao). Court Taoists like Wang Wen-ch'ing sublimated with literary means such practices that in a stunning way resembled shaman methods that were designed to avert disasters like droughts. Wang Wen-ch'ing used the Book of Changes and some astronomical notions in order to formulate his Discourse on the Thunders, describing the workings of the cosmos that set the frame for ritual interferences in terms of Taoist thunder magic. The article shows the actual application of these theoretical notions in religion. The author translates and interprets relevant texts, which all are taken from the canonical collection Tao-fa hui-yüan. These texts show the way Wang Wen-ch'ing identifies the cosmos with divine forces that can be addressed and administered by thunder rituals. Taoist priests even today know and use such ritual methods, which prove thunder magic to be a living religious tradition.
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Yang, Rong, e Xiaoming Yang. "Literature Review of Taoism Dress Culture in China". Asian Social Science 16, n. 1 (31 dicembre 2019): 49. http://dx.doi.org/10.5539/ass.v16n1p49.

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Religious dress is a special kind of dress, which often embodies the thoughts and cultural ideas of a certain religion, but it is also likely to show the deeply cultural deposits of a certain national culture. Taoist clothing is a kind of clothing and accessories with obvious Taoism cultural connotation formed by absorbing, integrating and extending Taoism doctrines on the basis of Chinese traditional dress, which is of great significance to study of Chinese traditional culture and worth in-depth study in further.
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Barrett, T. H. "Towards a date for the Chin-so liu-chu yin". Bulletin of the School of Oriental and African Studies 53, n. 2 (giugno 1990): 292–94. http://dx.doi.org/10.1017/s0041977x00026094.

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The Chin-so liu-chu yin is a text of twenty-nine fascicles preserved in the Taoist canon in the form of a revelation to Chang Tao-ling, the late Han founder of the Taoist religion, to which comments by Li Ch‘un-feng (602–670) are attached. Though scholars have not so far addressed the question of the origins of the text itself, a certain willingness to accept the attribution of the commentary has already been made manifest. Yet to the eye of the expert in Sung Taoism this attribution raises serious doubts: text and commentary display features much more reminiscent of Sung religion than that of the early T'ang. It has already been noticed that Li Ch'un-feng provides information on the cult of the city gods (ch'eng-huang shen) and on Thunder magic; the former religious development may be traced back before the T‘ang but only achieved prominence towards the end of the dynasty, while the latter is unattested in T‘ang Taoist literature. One might add that Li displays a detailed knowledge of the legend of Hsü Sun in a developed form—again a cult v with early origins hardly noticed until the late T‘ang. The text also provides information (though separately) on the Buddhist warrior-king Vaisravana (P‘isha-men PI) and on the seventh-century warrior-hero Li Ching (571–649): these two figures were eventually to merge.
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Più fonti

Tesi sul tema "Taoist religion"

1

黃正予 e 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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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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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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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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Made available in DSpace on 2016-04-25T19:20:36Z (GMT). No. of bitstreams: 1 Matheus Oliva da Costa.pdf: 3007182 bytes, checksum: 089b6d6277e0722b7179d86bba7a7583 (MD5) Previous issue date: 2015-08-26
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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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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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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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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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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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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Abstract (sommario):
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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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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Libri sul tema "Taoist religion"

1

F, Cleary Thomas. The Taoist classics. Boston, Mass: Shambhala, 2003.

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2

F, Cleary Thomas. The Taoist classics. Boston, Mass: Shambhala, 2003.

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Po-tuan, Chang. Understanding reality: A Taoist alchemical classic. Honolulu: University of Hawaii Press, 1987.

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4

Inc, NetLibrary, a cura di. Daoist identity: History, lineage, and ritual. Honolulu: University of Hawai'i Press, 2002.

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5

Zhao, Taiding. Mo wang: Fu yi dao huan yuan. Haikou: Hainan chu ban she, 2011.

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Charles, Courtney, e Lee Jung Young, a cura di. East wind: Taoist and cosmological implications of Christian theology. Lanham, Md: University Press of America, 1997.

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Laozi. Dao de jing. Bei jing: Jin dun chu ban she, 2011.

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Barrett, Timothy Hugh. Li Ao: Buddhist, Taoist, or neo-Confucian? Oxford: Oxford University Press, 1991.

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1949-, Cleary Thomas F., a cura di. Further teachings of Lao-tzu: Understanding the mysteries : a translation of the Taoist classic Wen-Tzu. Boston: Shambhala, 1991.

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Chen, Chao-Hsu. Tao te ching cards: Lao Tzu's classic Taoist text in 81 cards. New York: Marlowe, 2004.

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Capitoli di libri sul tema "Taoist religion"

1

Pettman, Ralph. "Taoist Strategics". In Reason, Culture, Religion, 83–92. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1057/9781403982353_6.

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Halligan, Fredrica R. "Taoism". In Encyclopedia of Psychology and Religion, 2337. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_683.

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Halligan, Fredrica R. "Taoism". In Encyclopedia of Psychology and Religion, 1781. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_683.

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Stebbins, Morgan, Mark Popovsky, Kathryn Madden, Fredrica R. Halligan, Ann Moir-Bussy, Fredrica R. Halligan, Ronald Madden et al. "Taoism". In Encyclopedia of Psychology and Religion, 899. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_683.

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Guoqing, Yu. "Taoism". In Rituals and Practices in World Religions, 99–111. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_8.

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Fiet, James O. "Taoist Doctrine and Entrepreneurship". In Religious Doctrines and their Influence on Entrepreneurship, 233–40. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-43386-3_31.

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Hamilton, Malcolm B. "Chinese Religions: Confucianism and Taoism". In Sociology and the World's Religions, 108–32. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1057/9780230374393_5.

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Bizerril, Jose. "Taoism and New Age". In Encyclopedia of Latin American Religions, 1–2. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-08956-0_86-1.

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Bizerril, Jose. "Taoism and New Age". In Encyclopedia of Latin American Religions, 1–2. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-08956-0_86-2.

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Bizerril, Jose. "Taoism and New Age". In Encyclopedia of Latin American Religions, 1525–26. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_86.

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