Дисертації: "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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6

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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8

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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9

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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10

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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11

Lo, Kwai-ching, and 羅桂青. "Tao of changes and Tao of medicine : the influences of the philosophy of 'won taoist' and 'concept of time and space' in "Zhou yi" on the theories development of traditional Chinese medicine." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/197518.

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本研究以傳統古經《易經》、《易傳》和歷代具代表性的易學專著爲主要研究對象，分析考察《周易》哲學的思維特徵和思維方式；再以經典醫籍《黃帝內經》和其後的《難經》、《傷寒雜病論》以及歷代具代表性的中醫古籍爲主要參照內容，分析歸納傳統中醫理論中的哲學內涵和思辨模式；然後從圜道觀和時位觀兩個方面，通過比較分析傳統中醫理論與《周易》哲學在哲學理念、思維方式等方面的先後承授關係，確定和闡釋《周易》哲學的認識理念和思辨模式對傳統中醫理論形成和發展的影響。　　《周易》認為“圜道＂是天道，周而復始的圜形運動是天道的基本特徵。在《周易》圜道觀的影響下，傳統中醫確立了以十二經脈為主幹的經絡循行理論、以五行生克為框架的臟腑功能理論和以氣運循環為基礎的五運六氣學說等理論學說。　　《周易》按是否得時、是否當位進行推理，通過審時度勢來論斷事物吉兇。在《周易》時位觀的影響下，傳統中醫確定了“因時制宜＂、“因地制宜＂等治療法則。　　易道和醫道相通，易理和醫理相通。本研究結果表明，《周易》哲學思想與傳統中醫理論之間確實存在著淵源關係。本研究為進一步深入探討《周易》哲學思想對傳統中醫理論的影響奠定了良好的工作基礎。 In this study, for analyzing and summarizing the philosophy and thinking mode of “The Book of Changes”, ‘I Ching’, ‘Ten Wings’ and other representative books of ‘Zhou Yi Study’ were used as the main resources, and for studying the philosophy and thinking mode of Traditional Chinese Medicine, ‘The Yellow Emperor’s Internal Classic’, ‘Classic on Medical Problems’, ‘Treatise on Febrile and Miscellaneous Diseases’ and other ancient classic books of Traditional Chinese Medicine were used as the main resources. The two philosophy concepts of ‘Won Taoist’ and ‘Concept of Time and Space’ in “The Book of Changes” were used to comparatively analysis the relationship between Traditional Chinese Medicine and the philosophy of “The Book of Changes”, thus to explain the influence of “The Book of Changes” on the theories development of Traditional Chinese Medicine. “The Book of Changes” has indicated that ‘Won Taoist’ is the Tao of Heaven, Won Shaped movement is the basic characteristics of Heaven. Under the influence of the concept of ‘Won Taoist’ in “The Book of Changes”, Traditional Chinese Medicine has established the theories of Twelve-Meridians, Viscera theories of five organs and the theories of doctrine of five evolutive phases and six climatic factors. ‘Right Time’ and ‘Appropriate Position’ are the two main rules in “The Book of Changes” for making judgments of good or bad for all things. Under the influence of the ‘Concept of Time and Space’, Traditional Chinese Medicine has established the theories for treatments that follow the law of ‘Change with Time’ and ‘Change with Region’. Tao of Changes and Tao of Medicine are interconnected, the philosophy of “The Book of Changes” and Traditional Chinese Medicine are also interconnected. The results of this study have shown the existence of historical origins and relationships between “The Book of Changes” and Traditional Chinese Medicine. This study has laid a good basis for the work to further explore the influence of the philosophy of “The Book of Changes” on the theories development of Traditional Chinese Medicine.
published_or_final_version
Chinese Medicine
Master
Master of Philosophy

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12

Li, Min. "La contribution de la Culture Traditionnelle Chinoise à la communication sur le Développement Durable." Phd thesis, Toulon, 2011. http://tel.archives-ouvertes.fr/tel-00624573.

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Notre étude aborde les relations entre la culture traditionnelle chinoise portée par le confucianisme, le bouddhisme, le taoïsme, et les trois piliers du développement durable que sont le social, l'économie et l'environnement. La culture traditionnelle chinoise s'attache principalement à l'harmonie dans les relations interpersonnelles,dans les relations entre l'homme et la nature. Le développement durable cherche à créer pour le futur un état d'harmonie entre les êtres humains et entre l'homme et la nature. Notre question est la suivante : la culture traditionnelle chinoise ne pourrait elle pas apporter sa contribution au développement durable dans sa façon de communiquer au monde ? Les fondements de la culture traditionnelle chinoise définissent l'harmonie à partir de règles de vie : le confucianisme favorise la communication interpersonnelle, la relation entre l'homme et le social ; le taoïsme met l'accent sur la communication entre la nature et l'homme ; le bouddhisme quant à lui privilégie la communication entre l'esprit et le corps de l'homme. Nous tenterons de montrer à partir d'analyses de discours scientifiques, politiques et d'une enquête en Chine et en France, qu'une meilleure compréhension pour l'occident de la culture chinoise pourrait apporter une contribution significative au projet du développement durable. La réconciliation entre la tradition et la modernité, la combinaison des cultures occidentales et orientales sont les axes majeurs de ce projet.

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13

"Uncovering a tradition for the dead: politics and identity dynamics in Taoist funeral parlour music in Hong Kong." 2012. http://library.cuhk.edu.hk/record=b5549223.

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在香港，若逝世者生前沒有宗教信仰或指定的喪葬儀式，家人通常都會為他舉行道教葬禮。黎志添教授認為道教葬儀在香港已經習俗化。事實上，在一般情況下，進行道教葬儀根本不能反映死者生前信奉的宗教信仰。為何道教葬儀在香港會成為大部份香港人的習俗？我認為，道教葬儀音樂已成為香港人不言而喻的一種身份。
港人一般不會關心葬儀，就算舉辦也不會深究儀式內容。但他們卻認為儀式中的音樂代表了他們的身份。在實地考察中，我發現道教葬儀音樂包含了不少廣東音樂的元素，曲牌《一錠金》就是其中的例子；事實上，採用道教儀式是香港人認同本土中國人身份的表現。
在實地考察中，我發現研究道教殯儀音樂可有多個視角，其音樂及宗教元素更蘊含多層意義。本文以樂師的活動為切入點，以政治身份角力的角度，研究香港道教殯儀音樂。
In Hong Kong, a Taoist funeral is usually held for a deceased person by his or her family if the deceased did not have any religious belief or preference. In most cases, a Taoist funeral is a mere convention rather than a reflection of choice or religious affiliation of the deceased. To explore the reason of this ritual popularized in this particular region, I would like to suggest that the music played in a Taoist funeral is part of Hong Kong people’s identities.
Most Hong Kong people, in fact, would avoid the idea of death, not to mention death rituals. When they do, they usually have little knowledge of the Taoist ritual. Most, however, consider the music to be an essential part of the ritual, which reflects to a great extent, their identity. They do, however, consider that the music played represent their identity.
During the fieldwork for this thesis, I identified a number of traditional Cantonese music pieces in the ritual. For example, the Cantonese tune “Yi-ding jin“一錠金has been playing a significant role. Ordinary Chinese people, as a matter of fact, accept that the music in Taoist funeral rituals represent their identity.
I have come to understand that there are many layers in a Taoist funeral. The musicians, the ritual, and the Taoist philosophy are part and parcel of the funeral other than the music. Through extensive fieldwork and interviews, I attempt to draw a clear picture of Taoist funeral music activities in the Hong Kong community and explore the entwined relationship between politics and identity dynamics within Hong Kong Taoist funeral music. For a long time, perhaps even today, the identity of the Hong Kong people has remained a controversial issue, given that Hong Kong was a British colony before the return of its sovereignty to China. My research, however, shows that the Hong Kong people are keen to adopt a death ritual that demonstrates their Chinese identity.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Chan, Chi Chun.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 101-108).
Abstracts also in Chinese.
Acknowledgements --- p.v
Table of Contents --- p.ix
List of Figures --- p.x
Romanization and Translation --- p.xi
A Note on Photography --- p.xii
Chapter Chapter 1 --- : Introduction
Introduction and Background --- p.1
Literature Review --- p.5
Methodology and Approaches --- p.8
Organization of the thesis --- p.13
Chapter Chapter 2 --- : Funeral Music in Hong Kong
An Introduction to Funeral Parlours in Hong Kong --- p.15
The Quanzhen School and the Zhengyi School in Hong Kong Funeral Parlours --- p.26
Funeral Music in Hong Kong Society --- p.30
Chapter Chapter 3 --- : Musical Practice of the Zhengyi School
Introduction --- p.38
Musical Instruments in the Zhengyi school --- p.38
Transmission --- p.49
Changes? The Debate Between the Local Jiaoshi and the Non-local Jiaosh --- p.51
Chapter Chapter 4 --- : Identity beyond the “Dead“ and the Hybridity of the Ritual
Introduction --- p.67
Influence of Commercialization --- p.67
Hybridity of Different Elements in Funeral Rituals --- p.75
Chinese Identity of the Relatives and the Diseased --- p.78
Chapter Chapter 5 --- : Conclusions --- p.83
Appendices --- p.92
Appendices A --- p.92
Appendices B --- p.98
Appendices C --- p.99
Appendices D --- p.100
References --- p.101

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14

Hu, Ching Wan, and 胡清婉. "The role of Tao’s female in traditional and modern society." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/07846847250501542248.

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碩士
南開科技大學
電子工程研究所
103
The research focus on the changing role, from traditional to modern society, of Tao's female in culture aspect. From family education, community organization and work allocation, their role to play in family, religious ceremony, property and economic activities were being discussed as an individual and in groups, even towards discussion of public issues. There are three main parts in this research, 1) the status of Tao's female under social institution 2) the conceptual skill (education) and technical skill needed for Tao's women under the work allocation system 3) the conflict of Tao's female with male in participating public issues under the male dominated society and the changes. The conclusion comes that 1) Traditional Tao's female made decision based on their personal characteristics while modern women emphasize on economic stability. 2) Traditional Tao's female focus on life education while the modern women regard education as career training. 3) People use "barter" to build interpersonal relationships in old days; however, they now use "money" as social exchange. 4) Modern days give rise of women status, male dominant role in decision making dampen and female take their initiative to take part in public affairs. 5) The traditional Tao's culture gradually fade away under alternation of generations. Comparison between Tao's females in traditional society (chapter 2) and modern society (chapter 3) in terms of institution is made. Besides, the new framework of Tao is formed and conflicts are created due to green economy and intercultural marriage which shaken the traditional Tao's culture. The conclusion is in line with Lanyu's research - system of kinsfolk “Patriarch” towards meaning in female kinsfolk and culture communication. At the same time, Tao female's hardly paid effort in culture and their important role to play is found. Keywords: Tao's female, social institutions, work allocation, economic activities, public issues

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15

HSIEN, CHIU HSING, and 邱杏嫺. "The special funeral rites of Hsinchu Hakka tradition faith (mixed with Taoism and Buddhism)Studies-Case of Hukou Wansheng altar of worship Xiangshan Rite." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/7y7re4.

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Анотація:

碩士
輔仁大學
宗教學系碩士在職專班
103
In the Taiwan traditional Chinese society , the etiquette of funeral and interment is very important life course of lifetime of the common people, and especially pay much attention to the traditional customs of the Hakka people in Hsinchu County, the Hakka people, in the past, will according to the customs with a monk, master for the dead "(vegetarian as merit)" pray for Yin Chao Yang Tai, first death of exaltation, filial piety with blessing, "Zhai (for merit)" is always a very important traditional Hakka funeral in Hsinchu County, this study hopes that through the traditional Hakka male death funeral " Yan bai Xiang shan “worship rites, let everyone know the traditional Hakka funeral culture in Hsinchu County, and to further explore the Hakka traditional religious rites in the current era of evolution and inheritance. This papers describes and analysis the traditional Hakka funeral culture, this study covers two key: first, to explore the Hakka male death" Yan bai Xiang shan “ worship rites origin? How to make" Yan bai Xiang shan “ worship ceremony performances? traditional Hakka Buddhist monk altar flowers why? Second, the traditional instrument of Hakka " Yan bai Xiang shan “ worship ceremony related with Xiangshan Baojuan in traditional literature? The whole study is divided into five chapters: the first chapter reviews the research of traditional Buddhist monk flowers, the second chapter the development history of Hakka ethnic by Hsinchu county and the Hakka traditional Buddhism and Buddhist monk of Hukou fragrant Wansheng Tan for Family Chen, the third chapter analyzes the Hakka male death worship Xiangshan and beliefs in order to understand the meaning of a Buddism godness Guanyin belief, traditional Hakka religious culture, the fourth chapter is Family Luo in Hukou, Hsinchu County, the traditional funeral field study, understanding of the traditional Hakka culture and Hakka funeral contemporary Hsinchu County Buddhist monk flowers activity status, the fifth chapter is conclusions and recommendations, hope the article can let more people with vision and thinking to different understanding of Hakka traditional religious culture. In the past twenty years, the rise of Taiwan local culture consciousness, we constantly think about a lot of ”Hakka people "and" traditional Hakka culture "topic, and disappearing traditional Hakka religious culture is one of the most, so the author puts forward three points: first, the traditional Hakka religious culture re to examine and understand the needs, through literature and field assisted recording more, and no longer confined to the past standard of Hakka argument, second, to consolidation and preservation of traditional Hakka Buddhist monk altar flowers with the ceremony, it is urgent, must be matched with a variety of sorting and storage records, such as the use of photo, Writing, Oral record…etc, three, when the Hakka people find their cultural dignity and self-confidence, the establishment of Hakka people's unique cultural confidence by the good traditional Hakka, rather than continue to bear or the existence of ethnic inferiority. Keywords: Hakka, Zhai (vegetarian as merit), Buddhism, Xiangshan Baojuan, a Buddism godness Guanyin belief

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16

"Wong Tai Sin oblation and soothsaying complex: a transitional space in an expression of Chinese traditional architecture." 2002. http://library.cuhk.edu.hk/record=b5891333.

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Wu Chun Ho.
"Architecture Department, Chinese University of Hong Kong, Master of Architecture Programme 2001-2002, design report."
CONTENT --- p.P-1
PROJECT BRIEF --- p.P.2
MISSION STATEMENT --- p.P.3
ISSUES & GOALS --- p.P.4
SITE ANALYSIS --- p.P.5-7
DESIGN PROCESS --- p.P.8-18
Chapter APPENDIX I: --- DRAWINGS
Chapter APPENDIX II: --- FINAL PRESENT

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17

TSENG, JO-LAN, and 曾若蘭. "The Study of Confucianism and Taoism in Hakka Traditional Architevtures--A Case Study of Xie's Ancestral Hall in Neipu Township of Pingtung County." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/8c9jch.

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碩士
國立屏東大學
中國語文學系碩士班
106
This paper explores Confucian and Taoist ideas in Hakka traditional architecture. Take the example of the "Xie's Ancestral Hall" in Mei-He Village, Nei-Pu Township, Ping-Tung County, through traditional Chinese architecture, Hakka architecture, traditional Chinese architecture, Confucianism and Taoism, as well as analysis of the literature related to the “Xie's Ancestral Hall” in the Mei-He Village, and visited the “Xie's family” and interviewed managers and occupants, it is hope to sum up the ideological content conveyed by the architectural elements. 　　The study finds that the "Xie's Ancestral Hall" has a clear central axis. The main hall is higher than the front hall and has symmetrical guarding dragon; decorated with words of great deeds of the sages in the gatehouse, the front hall, and the main hall. The brackets, ridges, and hall name was decorated with patterns such as “Shou” (long life) bricks, zither, chess, books, paintings, pomegranates, gourds, etc.; and foundations were set up, old people allowances were granted, scholarships were set up, regular meetings were held, ancestors were worshiped, and the family’s centripetal force was demonstrated. It is a concrete demonstration of Confucianism emphasizing the "Impartial", "Balanced", filial piety, and carefulness. 　　Regarding Taoist ideas, the “Xie's Ancestral Hall” places importance on site selection. It adopts a more sunshine east-west building orientation, draws Yin-Yang, Tai-Chi on the main gate of the gatehouse; pays attention to drainage issues, allowing rainwater to flow along the edge of the paddy ground to the road drains; setting up parterre, planting turf and trees, and creating a living environment that conforms to nature and comfort. It is a concrete characterization of the Taoist approach to symbolize harmony with nature. 　　The "Xie Ancestral Hall" is a Hakka traditional architecture with a hundred years of history. It contains rich Confucian and Taoist ideological connotations. It is looking forward to the preservation of precious cultural assets.

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18

chung, Fang kuan, and 方冠中. "The Route to the New Conversion of Chinese Traditional Dissertation: From the Reciprocal Effects between Buddhism and Taoism to the New Imagination and Hope of Literature." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/4t62ut.

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Анотація:

碩士
國立新竹教育大學
中國語文學系碩士班
102
The Route to the New Conversion of Chinese Traditional Dissertation: From the Reciprocal Effects between Buddhism and Taoism to the New Imagination and Hope of Literature Abstract This study deals with the problem of the current application strategies for Chinese traditional dissertation. With the main sequence of ideas on the route to the new conversion from the reciprocal effects between Buddhism and Taoism to the new imagination and hope of literature, it not merely attempts to provide the present usage of literature research theories with the introspection of strategies, but pays close attention afresh to the position of the value of Chinese traditional dissertation. As for the threads of thinking, there are four main facets in this study. Firstly, it discusses the corresponding read with the literature category and philosophy category in the culture of the ‘gas-transformed’ viewpoint, and then proposes the ‘original’ literature viewpoint in Chinese tradition. Secondly, it discusses the reciprocal effects between Buddhism and Taoism, which represent the viewpoint of the ‘cause-effect culture’ and the ‘gas-transformed culture’ respectively, to illustrate the conditions of occurrence and fusion of the two viewpoints. It further expatiates on the comparative relationship between the categories of dissertation vocabulary and philosophy after the viewpoint of the ‘cause-effect culture’ entered in China. Thirdly, it discusses the thought of the literature theory in recent globalized viewpoints, and inspects the thought with the concept of the ‘creation culture’. Fourthly, it attempts to read correspondingly with the Western literature theories and Chinese traditional literature theories based on the premise of the frequent cultural reciprocation in recent epoch, which farther provides the referential notion of the manners on thinking. Based on the above threads of thinking, the emphasis of this study is on the provision for thinking policies; nevertheless, the so-called ‘policy for dealing with a contingency’ can be considered in many other cases of actual criticism except for the samples offered in this study to ‘execute’ or ‘criticize’ the thinking of discussion in this study. Additionally, there are still lots of vocabulary about atmosphered-language and mysterious experiences in traditional Chinese not being interpreted in the system of epistemology in modern language, which is not less than being deliberated upon. Keywords: Chinese traditional dissertation, reciprocal effects between Buddhism and Taoism, new imagination and hope of literature, Western literature theories

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19

Chen, Jhu-Jyun, and 陳竹君. "Research on the Tao's Traditional Fishing Boat Totem Applied to Fashion Fabric Pattern Design." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/67gfj8.

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碩士
國立屏東科技大學
時尚設計與管理系所
105
In recent years, the rise of cultural and creative industries, Countries use different cultural elements in the design of clothing and bags, And gradually formed the trend, has a special cultural story goods, Will be more popular with consumers. However, currently on the market is less applying Taiwan indigenous culture elements to the popular fabric. Therefore, this study attempts to design the image of indigenous culture with Taiwanese characteristics-Tao`s Traditional Fishing Boat Symbols as the theme, fetch its Human shape pattern, eye of boat pattern, Wave pattern, triangular pattern and rhombus pattern in five different patterns as the creative element, transformation design 20 models popular fabric. Take Kansei engineering as a foundation and precede Image Analysis, probing into image cognition and preferences in different background respondents and find out consumers’ perception Tao cultural transformation of New Images. Wish this study can provide the fabric designer creation as a reference, but also the Tao culture for more applications. The research methods shows that by using method of semantic differential, for four ethnic groups, including students of Design Department, creative workers of indigenous cultural, apparel industry and general consumers, Conducted a questionnaire survey, total collected 386 valid questionnaires. The results showed that (1) Main affected by respondents to popular fabric image perceptions are visual rhythm, visual perception and psychosocial sense. (2) Image of gender differences in cognition : Female tend to flat, traditional, geometric, simple feelings；Image Cognition in racial differences: Indigenous tends to boring, static, young, dull, inconspicuous, contrastive, streamlined, simple and mediocre；In the vocational group of all sample: Design Department students most preferred fashion and young, creative workers of indigenous cultural are most interested in interesting and traditional, Apparel industry and general consumers are the same preference for interesting and lively pattern. (3) Consumers prefer fashion, lively, contrast, ethnic, high prices and other popular image of the popular fabrics.

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