Готові списки джерел за темами / Traditions of taoism

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Добірка наукової літератури з теми "Traditions of taoism"

Автор: Grafiati
Опубліковано: 30 травня 2022
Оновлено: 31 травня 2022

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Статті в журналах з теми "Traditions of taoism"

1

Chen, Wangheng, Jun Qi, and Pingting Hao. "On Chinese Aesthetics: Interpretative Encounter between Taoism and Confucianism." Culture and Dialogue 6, no. 1 (September 7, 2018): 61–76. http://dx.doi.org/10.1163/24683949-12340042.

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Abstract Chinese aesthetics mainly derives from Confucianism and Taoism. This essay attempts to revisit the main theories that run through Confucian and Taoist aesthetics in order to make them comprehensible within a broader global context. Aesthetics in Confucianism pertains to fields as various as literature, art, music and the natural environment. It holds the idea of ren 仁 (human-heartedness) as the essential attribute of beauty. In comparison, Taoist aesthetics emphasizes the centrality of tao 道 (way), which transpires through naturalness, and, as such, considers natural forms to offer the highest degree of beauty. In order to understand variations of representation and interpretation in Confucian and Taoist aesthetics, the essay discusses accordingly the three fundamentals of Chinese aesthetics: beauty, feeling of beauty, and artistic image. This comparative study will hopefully bring to light differences and similarities between two traditions, which may also resonate within the wider context of modern global aesthetics.
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2

Schipper, Kristofer. "Vernacular and Classical Ritual in Taoism." Journal of Asian Studies 45, no. 1 (November 1985): 21–57. http://dx.doi.org/10.2307/2056823.

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Rituals that accompany community celebrations in China come in two kinds: vernacular and classical. The reason why these two forms exist is not easily explained. To the two forms of liturgy correspond two kinds of specialists: the tao-shi (Taoist dignitary) and the fa-shih (Master of rites). Both are commonly called “master,” and their practices are often confused by laymen. In fact, the two traditions are opposite and rivaling, but they are also largely complementary. This article, which is mainly based on fieldwork in southern Taiwan during the 1960s, explores both traditions, but emphasizes the lesser known vernacular one. An attempt is made to assess how widespread this situation was in China, and how far back in history it can be traced. The story of Hsu Chia, Lao-tzu's illiterate servant, which is considered the origin of the vernacular tradition, is studied in detail.
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3

Sinha, Vineeta. "‘Hinduism’ and ‘Taoism’ in Singapore: Seeing points of convergence." Journal of Southeast Asian Studies 39, no. 1 (December 11, 2007): 123–47. http://dx.doi.org/10.1017/s0022463408000064.

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AbstractThe paper begins by documenting the meanings the labels ‘Hinduism’ and ‘Taoism’ carry locally and highlights the complexities and ambiguities in discussions that invoke them. I then present data which demonstrate significant points of convergence between these two religious traditions, viewed as ‘ethnic religions’ and asserted to be ‘different’ in the Singaporean context. The turn to the organisational domain is instructive in revealing how ‘Hindu’ and ‘Taoist’ institutions have talked about their respective religions in the public sphere. This focus allows me to highlight overlaps in the two sets of discourses, to ask why these affinities should exist and to reflect on the sociological implications of such a phenomenon.
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4

Alepko, Aleksandr A. "Taoism Traditions in the Artistic Culture of China." Journal of Siberian Federal University. Humanities & Social Sciences 9, no. 6 (June 2016): 1264–76. http://dx.doi.org/10.17516/1997-1370-2016-9-6-1264-1276.

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5

Roth, Harold D. "Evidence for stages of meditation in early Taoism." Bulletin of the School of Oriental and African Studies 60, no. 2 (June 1997): 295–314. http://dx.doi.org/10.1017/s0041977x00036405.

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The role of some form of breathing meditation in most of the world's great mystical traditions has long been known, but few have seen much evidence for this in early Taoism. By ‘early Taoism’ I mean the formative stages of the tradition, from its mysterious origins to the completion of the Huai-nan-Tzu (139 B.C.). Perhaps scholars have seen so little evidence of meditative practice in early Taoism because they have tended to focus almost exclusively on its famous foundational works, Lao-Tzu and Chuang-Tzu and have, furthermore, tended to treat them as works of abstract philosophy. In my research I have been particularly interested in the experiential basis of the philosophy found in the Lao-Tzu and the Chuang-Tzu and in a variety of other related texts that have hitherto been generally overlooked as sources for early Taoism. In order to clarify the context for the present investigation of meditative stages, I would like to present briefly the most relevant hypotheses from this research:
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6

Hwang, Kwang-Kuo, and Jeffrey Chang. "Self-Cultivation." Counseling Psychologist 37, no. 7 (September 11, 2009): 1010–32. http://dx.doi.org/10.1177/0011000009339976.

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This article describes self-cultivation practices originating from the cultural traditions of Confucianism, Taoism, and Buddhism. It delineates the therapeutic implications of the three states of self pursued by these three traditions: namely, the relational self , the authentic self, and the nonself. Several psychotherapy techniques derived from each of these traditions are discussed in the context of contemporary Confucian societies in East Asia and North America. The indigenous approach to understanding psychotherapies within a cultural context may contribute to the training program of multicultural counseling psychology.
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7

Ping, Zhang, and Zhang Dong. "Taoist Medicine." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (December 17, 2021): 398–405. http://dx.doi.org/10.30965/23642807-bja10026.

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Abstract Traditional Chinese medicine originated from Taoist thought in the pre-Qin period of China, especially the classic “Yellow Emperor’s Internal Classic of Chinese medicine”, while Chinese Taoism also originated from pre-Qin Taoist thought. The representative figure of pre-Qin Taoist thought is Lao Tzu, and his work “Tao Te Ching” is used as a reference Representative, as a Chinese religion pursuing cultivation to become a god, Chinese Taoism respects Lao Tzu as the supreme old monarch and regards him as the leader, and uses Lao Tzu’s “Tao Te Ching” as a classic. Therefore, Traditional Chinese medicine and Taoism share the same origin. Taoism believes that in order to become immortal, diseases must be eliminated. Therefore, Taoism in turn uses Traditional Chinese medicine to form a unique Taoist medicine, which is recorded in the Taoist classic “Tao Zang”. There are many prescriptions derived from Taoism and Traditional Chinese medicine.
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8

Komarzyca, Daniel. "Analiza istotnych politycznie przemian taoizmu — od filozoficznej wolności do religijnego autorytetu." Cywilizacja i Polityka 16, no. 16 (November 30, 2018): 341–72. http://dx.doi.org/10.5604/01.3001.0013.1596.

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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.
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9

Loy, David R. "Loving the World as Our Own Body: The Nondualist Ethics of Taoism, Buddhism and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 3 (1997): 249–73. http://dx.doi.org/10.1163/156853597x00155.

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AbstractThe ecological problem seems to be the perennial personal problem writ large: a consequence of the alienation between myself and the world I find myself 'in'. If so, the solutions we seek require a more nondual relationship with the objectified other. Asian philosophical and religious traditions have much to say about the nonduality of subject and object. This paper discusses and compares the relevant insights of Taoism, Buddhism and deep ecology.
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Loy, David R. "Loving the World as Our Own Body: The Nondualist Ethics of Taoism, Buddhism and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 249–73. http://dx.doi.org/10.1163/156853597x00371.

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AbstractThe ecological problem seems to be the perennial personal problem writ large: a consequence of the alienation between myself and the world I find myself 'in'. If so, the solutions we seek require a more nondual relationship with the objectified other. Asian philosophical and religious traditions have much to say about the nonduality of subject and object. This paper discusses and compares the relevant insights of Taoism, Buddhism and deep ecology.
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Дисертації з теми "Traditions of taoism"

1

Andersen, Poul. "Taoist ritual texts and traditions with special reference to 'bugang', the cosmic dance." Online version, 1991. http://bibpurl.oclc.org/web/29968.

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2

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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3

Lobas, V. "Interest to the eastern philosophy: names and borders of the search." Thesis, ТОВ "Планета – Принт", 2019. http://repository.kpi.kharkov.ua/handle/KhPI-Press/48165.

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4

Neswald, Sara. "Rhetorical voices in the neidan tradition : an interdisciplinary analysis of the Nüdan hebian (pref. 1906) compiled by He Longxiang (fl. 1900-1906)." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102839.

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This dissertation explores the discursive voices present in a late Qing inner alchemy (neidan) compilation, the Nudan hebian. Inner alchemy is a meditation/visualization practice centered on purification of the physical body as the essential element in gaining physical immortality; therefore the physical body is of utmost importance. Yin-yang theory associates male with heaven and yang, and female with earth and yin. (Kunjue 1a) In neidan, both men and women must purge the earthly elements from their mind-body matrix to create a 'golden yang immortal's body' (Hutian xingli nudan shize 463a). This process can be accomplished by men through self-cultivation, but in mainstream Qing Daoism, women were limited by their gender, and could not attain complete mind-body purification without resort to outside assistance from the gods.
The theoretical consequences of these limitations notwithstanding, many women practiced neidan and were thought to have reached the highest states of perfection. The symbolic processes through which this becomes possible are complex and often contradictory. Some Nudan hebian texts reveal many levels of discursive play, rendering new meanings for old symbols and revealing rifts and commonalities in the tradition. Exploration of these rifts and commonalities reveals important dilemmas and understandings operative in the particular socio-historical contexts in which they were drafted, and offers a gender-sensitive historical perspective on the development of neidan during the late Qing period.
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5

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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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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7

Wu, Nengchang. "Rituels, divinités et société locale : une étude sur la tradition des maîtres rituels du Lingying-tang à l’ouest du Fujian." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5035/document.

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Prenant principalement appui sur des matériaux de terrain et des documents historiques, la présente étude examine la tradition des maîtres rituels taoïstes. Celle-ci a été une des traditions religieuses les plus vivantes en Chine méridionale, depuis la dynastie des Song (960-1279). Il s’agit d’une tradition d’exorcisme qui a emprunté beaucoup d’éléments au tantrisme. Elle s’est bien intégrée au taoïsme tout en révélant des relations subtiles entre le taoïsme et la religion populaire. D’un point de vue ethnographique, les maîtres rituels constituent un groupe important de spécialistes de rituels à l’ouest du Fujian, au sud-est de la Chine. D’un point de vue historique, chez les maîtres rituels contemporains se trouvent des éléments qui remontent à l’antiquité. Ainsi, la céation et la maîtrise de soldats du monde invisible pour conjurer les êtres malfaisants en faveur du peuple constituent un trait caractéristique. La tradition des maîtres rituels a joué un rôle important non seulement dans la vie quotidienne du peuple, mais aussi dans les processus socio-culturels régionaux. Le présent travail étudie notamment un mythe de « batailles de méthodes » entre des maîtres rituels et des mauvais esprits qui a trouvé sa place dans un contexte de conflits ethniques à l’ouest du Fujian. Il examine aussi un culte des maîtres rituels qui a donné l’occasion aux différents groupes sociaux d’exprimer leurs compréhensions de leur légitimité, ainsi que des rituels d’ordination et des rituels servant à cacher les âmes humaines des mauvais esprits, rites de vie qui contribuent aussi à la construction de la communauté
Relying mainly on field materials and historical documents, this study examines the tradition of Daoist ritual masters; one of the liveliest religious traditions in South China since the Song Dynasty (960-1279). It is a tradition of exorcism which borrowed many elements from Tantrism; but it is also well integrated into Daoism while revealing subtle relations between Daoism and popular religion. From an ethnographic perspective, ritual masters are an important group of ritual specialists in western Fujian in Southeast China. From a historical point of view, among contemporary ritual masters, we can find many elements that date back to antiquity. Thus the making and mastery of soldiers of the invisible world for exorcising evil beings to save the people is a characteristic feature. The tradition of ritual masters has played an important role not only in the daily life of the people, but also in regional socio-cultural processes. In this regard, the present work studies a myth of “magic warfare” between ritual masters and evil spirits that has found its place in a context of ethnic conflict in western Fujian. It also examines a cult of ritual masters which gave the opportunity for different groups to express their understandings regarding legitimacy, as well as ordination rituals and rituals to hide human souls from evil spirits, that is, life rites which contribute also to the construction of community life
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Larochelle, Dominic. "Les traditions taoïstes dans le développement des arts martiaux chinois : un processus de légitimation à travers la quête d'une origine spirituelle." Master's thesis, Université Laval, 2002. http://hdl.handle.net/20.500.11794/46834.

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Les arts martiaux chinois, pratiqués en Chine mais également partout dans le monde, constituent un art regroupant plusieurs aspects : une méthode de combat, une activité sportive, une recherche d’auto-défense, un loisir. Mais les arts martiaux sont également souvent présentés comme une manière de vivre une certaine spiritualité orientale, ou du moins un mode de vie basé sur une philosophie et une morale bien précise. Ce mémoire se veut une analyse anthropologique et historique des rapports entre des arts de combat chinois et une spiritualité taoïste. À. travers l’étude d’un discours spirituel, on peut voir comment les adeptes d’arts martiaux se sont construit toute une « tradition taoïste des arts martiaux », c’est-à-dire une tradition d’arts de combat qui insère la pratique martiale dans le cadre plus large de la spiritualité taoïste. C’est une quête d’origine qui s’incarne en amalgamant différents éléments (généralement mythiques) tirés des traditions taoïstes « classiques » pour ainsi créer un nouveau discours qui viendra légitimer la pratique des arts martiaux. Dans cette quête d’origine spirituelle, c’est une quête de sens que l’adepte entreprend.
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Lam, Hing-yee. "Between tradition and westernization Wong Tao's world view and idea of reform = Wang Tao de shi jie guan yu gai ge si xiang /." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B43209518.

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Kim, Sinae. "Isang Yun and the Hauptton Technique: An Analytical Study of the Second Movement from Duo für Violoncello und Harfe (1984)." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/22797.

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Composer Isang Yun developed an idiosyncratic musical language that blends Eastern-Asian and Western-European art traditions. Exiled from Korea due to political conflict, he continued his compositional career in Germany, where his music is renowned for its use of the Hauptton (“main-tone”) technique. Yun was the first to discuss this technique, which he interprets as a process rooted in East-Asian musical traditions, including Taoism philosophy. His music is remarkable in that it fuses this process within the context of Western formal structures. I combine Straus’s associational model with Yun’s Hauptton theory to analyse the second movement of Duo für Violoncello und Harfe (1984) in order to show the inclusion of Eastern-Asian and Western-European musical elements in Yun’s music. I begin by analysing several Haupttöne at the surface level through associational relationships, followed by a large-scale analysis of the entire movement with one fundamental Hauptton.
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Книги з теми "Traditions of taoism"

1

Wu, Yao-yü. Chinese religious traditions collated. Los Angeles: Ethnographics Press, Center for Visual Anthropology, University of Southern California, 1996.

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2

Meditation works: In the Daoist, Buddhist, and Hindu traditions. Magdalena, NM: Three Pines Press, 2008.

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3

Samudranath. Cities of lightning: The iconography of thunder-beings in the oriental traditions. Nevada City, CA: Lightning Bolt Press, 2000.

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4

Smith, Huston. The world's religions: Our great wisdom traditions. 2nd ed. [San Francisco]: HarperSanFrancisco, 1998.

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5

Huston, Smith, ed. The World's Religions: Our Great Wisdom Traditions. San Francisco: HarperSanFrancisco, 1991.

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6

Early Chinese mysticism: Philosophy and soteriology in the Taoist tradition. Princeton, N.J: Princeton University Press, 1991.

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7

Taoism: The enduring tradition. New York: Routledge, 2004.

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8

Taoism : an enduring tradition. Longdon: Routledge, 2004.

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9

Chinese healing exercises: The tradition of Daoyin. Honolulu: University of Hawai'i Press, 2008.

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10

Wu, Yao-yü. The Taoist tradition in Chinese thought. Los Angeles, CA: Ethnographics Press, Center for Visual Anthropology, University of Southern California, 1991.

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Частини книг з теми "Traditions of taoism"

1

Sun, Catherine Tien-Lun. "Taoism and Healing." In Asian Healing Traditions in Counseling and Psychotherapy, 15–26. 2455 Teller Road, Thousand Oaks California 91320: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9781071800768.n5.

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Cao, Yu-ping, Jie Zeng, and Ya-lin Zhang. "Chinese Taoist Cognitive Psychotherapy." In Asian Healing Traditions in Counseling and Psychotherapy, 131–42. 2455 Teller Road, Thousand Oaks California 91320: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9781071800768.n13.

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Ai, Amy L. "Qigong and Healing (Based on Taoist Philosophy)." In Asian Healing Traditions in Counseling and Psychotherapy, 41–52. 2455 Teller Road, Thousand Oaks California 91320: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9781071800768.n7.

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Li, Shiwu. "Supernatural Beings, Incantations and Talismans: The Taoist Influences." In Folklore Studies of Traditional Chinese House-Building, 85–124. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-5477-0_4.

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Engelhardt, Ute. "Translating and Interpreting the Fu-Ch’i Ching-i Lun: Experiences Gained from Editing a T' ang Dynasty Taoist Medical Treatise." In Approaches to Traditional Chinese Medical Literature, 129–38. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2701-8_12.

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Jeffers, Steven L., Michael E. Nelson, Vern Barnet, and Michael C. Brannigan. "Taoism." In The Essential Guide to Religious Traditions and Spirituality for Health Care Providers, 617–34. CRC Press, 2012. http://dx.doi.org/10.1201/9781910227749-24.

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Ropp, Paul S. "Religious Traditions in Chinese Civilization: Buddhism and Taoism." In Heritage of ChinaContemporary Perspectives on Chinese Civilization, 138–63. University of California Press, 1990. http://dx.doi.org/10.1525/california/9780520064409.003.0006.

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Bayne, Tim. "1. What is the philosophy of religion?" In Philosophy of Religion: A Very Short Introduction, 1–5. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198754961.003.0001.

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Анотація:
Philosophy of religion is concerned with philosophical questions prompted by religious faith and experience. Some of these questions concern religion generally; others concern particular families of religion; and some concern particular religious traditions. ‘What is the philosophy of religion?’ explains how there is an intimate relationship between philosophy of religion and theology, but that the nature and location of the border between them is of some dispute. Some religions, such as Buddhism, Hinduism, and Taoism, embrace philosophical reflection, whereas the Abrahamic religions—Judaism, Christianity, and Islam—contain very little in the way of explicit philosophical reflection. Despite this, numerous Abrahamic philosophers have made important contributions to the philosophy of religion.
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"THE COURSE OF THE TAOIST TRADITION." In Taoism, 93–134. Routledge, 2004. http://dx.doi.org/10.4324/9780203646717-10.

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"4 Ge Hong and His Tradition." In Taoism, 78–113. Stanford University Press, 1997. http://dx.doi.org/10.1515/9780804764940-008.

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Тези доповідей конференцій з теми "Traditions of taoism"

1

Klimovich, Victoria. "CATEGORY OF 混 (HÙN, “PRIMORDIAL CHAOS”) IN FOUR GREAT CLASSICAL NOVELS". У 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.16.

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混 (hùn, “primordial chaos”) is one of the most complex and multi-aspect concepts in Chinese philosophy. This category was fully developed in the Taoist texts, dating back to the 4th–3th centuries BC. Taoist philosophers interpreted the concept not just as the core of cosmogony, but also as the basis of all ethical and socio-political concepts. In Taoist texts all the meanings are distinctly positive and opposed to the concept of 乱 (luàn, “disorder”), which means destruction of the original chaotic (i. e., holistic) nature of the universe. To determine how this concept transpire in traditional Chinese culture and to what extent it is still considered to be positive, the author analyzed the usage of the word in the four great classical novels: Water Margin, Romance of the Three Kingdoms, Journey to the West and Dream of the Red Chamber.
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2

Shao, Yali. "An Analysis of Chinese Traditional Confucian and Taoist Views on Happiness." In Proceedings of the 3rd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccese-19.2019.152.

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3

Tang, Jing. "The Transition of Traditional Chinese Aesthetics by the Taoism and Neo-Confucianism in Tang and Northern Song Dynasties." In 2021 Conference on Art and Design: Inheritance and Innovation (ADII 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220205.027.

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4

Gao, Jianxin, Liya Li, and Yuan Shu. "A Study on the Health-keeping for Longhu Mountain Taoist Traditional Sports of Jiangxi Province in China." In Proceedings of the 4th International Conference on Humanities Science, Management and Education Technology (HSMET 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/hsmet-19.2019.100.

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5

Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Анотація:
Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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