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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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерела
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.
Повний текст джерелаАнотація:
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:
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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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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Цыбанов, Шагдар Ширапович. "ETHICAL AND ENVIRONMENTAL TRADITIONS IN CHINESE BUDDHISM." Вестник Тверского государственного университета. Серия: Философия, no. 3(53) (October 30, 2020): 98–110. http://dx.doi.org/10.26456/vtphilos/2020.3.098.
Повний текст джерелаАнотація:
В статье проблема формирования экологического сознания рассмотрена в контексте экологической этики буддизма, обусловленного, в том числе, экологическим дисбалансом в современном Китае. Автор рассматривает значение китайских буддийских учений в формировании экологического сознания населения. В статье прослеживается генезис экологического сознания, дается характеристика основным направлениям и школам китайского буддизма (амидаизм, буддизм махаяны, школа Тяньтай, чань-буддизм). Автор противопоставляет чаньскую неантропоцентрическую интерпретацию проблемы формирования экологического сознания антропоцентрической этике конфуцианства и даосизма, подчеркивает особое значение чань-буддизма в формировании экологического сознания. The article considers the problem of the formation of environmental consciousness in the context of the ecological ethics of Buddhism, which is caused, among other things, by the environmental imbalance in сcontemporary China. It emphasizes the importance of Chinese Buddhist teachings in the formation of environmental awareness of the population. In this perspective, the article traces the genesis of environmental consciousness, gives a description of the main areas and schools of Chinese Buddhism (Amida, Mahayana Buddhism, Tiantai School, Chan Buddhism). The author contrasts the Chan non-anthropocentric interpretation of the problem of the formation of environmental consciousness with the anthropocentric ethics of Confucianism and Taoism, emphasizes the special importance of Chan Buddhism in the formation of environmental consciousness.
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Satyanarayana, KVVS Satyanarayana. "The religious prism of South East - Asia." International Journal of Interdisciplinary and Multidisciplinary Research 6, no. 8 (August 5, 2021): 54–68. http://dx.doi.org/10.54121/2021/148401.
Повний текст джерелаАнотація:
When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.
13
Culliford, Larry. "Reading about Wisdom." Psychiatric Bulletin 15, no. 10 (October 1991): 638–39. http://dx.doi.org/10.1192/pb.15.10.638.
Повний текст джерелаАнотація:
What follows is derived mainly from the traditions of Taoism, Confucianism, Buddhism, Zen and Hinduism. Not every reader would wish me to concentrate on Eastern and for the most part ancient sources. Please note firstly however that contemporary translations and modern commentaries from the Western viewpoint are now relatively common. Secondly, I can write with more authority on the texts with which I am most familiar; and that, simply, is how things came about.
14
Maslov, Alexey A. "Tradition of Transformative Initiation in Taoism and the Concept of xian." Oriental Studies 19, no. 4 (2020): 9–24. http://dx.doi.org/10.25205/1818-7919-2020-19-4-9-24.
Повний текст джерелаАнотація:
This paper focuses on the characteristics of one of the key types of Taoist tradition – хian, which is usually inaccurately translated as “immortal”. Based on a number of texts of Taoist traditions Lingbao, Shanqing and Quanzhen, the paper shows that the acquisition of the state of xianhood is not connected with physical immortality, but based on the deep transformative and transpersonal experience. The practitioner goes through a series of transformative stages, each of which, depending on the particular school, includes a set of spiritual practices aimed at achieving absolute peace and self-deactualization. Such reincarnation is also accompanied by the acquisition of a bright “light”, getting a “shining spirit”, immersion into a “deep dream” that is associated with a strong insight experience. In some cases, it could be regarded as the self-rebirth in the true form (the state of the “true man”): passing through the stage of “dying of the previous body” and rebirth in the new one, as well as going to the “distant wanderings”, which typologically can be defined as a special type of rites of passage and passing through a system of consecrated rituals.
15
Smith, Cary Stacy, and Li-Ching Hung. "The Influence of Eastern Philosophy on Elder Care by Chinese Americans." Journal of Transcultural Nursing 23, no. 1 (January 2012): 100–105. http://dx.doi.org/10.1177/1043659611423827.
Повний текст джерелаАнотація:
Chinese philosophy has been a major cornerstone of Chinese culture for millennia and has bestowed on the world traditions such as Taoism, Yin and Yang, and filial piety. Although these beliefs have remained steadfast over thousands of years, their ability to survive unchanged in the future is uncertain. As the world forges ahead into the 21st century, several pertinent questions arise: Will age-old axioms, primarily those concerning elderly Chinese and their relationship with their children, survive? When ancient, traditional beliefs conflict with newer, Western ideas, which system of thought is likely to be the victor? Moreover, will elderly Chinese Americans and their perceptions concerning long-term care facilities cause problems with the traditional familial unit? This article will discuss these issues in detail.
16
Wilfred, Felix. "Asia and Western Christianity." Pacifica: Australasian Theological Studies 2, no. 3 (October 1989): 268–81. http://dx.doi.org/10.1177/1030570x8900200302.
Повний текст джерелаАнотація:
The focus in this article is on the set of factors which explain why it has been difficult for Asia to understand Western Christianity. Any authentic encounter of Western Christianity has to be also a deep encounter with the great religions - Buddhism, Hinduism, Taoism - which shape the culture and worldview of the East. In particular, present Western theology must be more open in its scope and concern, seeking an existential dialogue with Asian religions and traditions.
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Lohlker, Rüdiger. "Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (December 17, 2021): 355–58. http://dx.doi.org/10.30965/23642807-bja10029.
Повний текст джерелаАнотація:
Abstract The contributions of this issue show an understanding of disease(s) and religion in a multifaceted way. Covering traditions of Christianity, Islam, Taoism, indigenous Indonesian people, fundamentalism, and secularism discourses allow for an approach to liminal situations related to diseases and healing and resilience towards the challenges these situations mean. Philosophical reflections, empirical research, theological discussions, studying ideas on sciences, and theoretical reflections on practical dimensions of resilience contribute to a stimulating mosaic of ideas.
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Nasir, Muhammad Saeed, Muhammad Riaz, and Sadia Rahim. "Crossing the Borders: Beckett in the Eastern World." Global Language Review V, no. II (June 30, 2020): 145–50. http://dx.doi.org/10.31703/glr.2020(v-ii).15.
Повний текст джерелаАнотація:
Beckettian scholars are of the view that Beckett is an autonomous artist and has never been a religious scholar, so his works should be read as an artistic expression without using any 'religious barometer. Beckett's obsessed quest about theology and his selected plethora of references about Christianity and God almost always capture the attention of critics by encouraging them to read Beckett through a religious angle. Such a stance of Beckett leads the scholars to categorise him as a secular writer who freely deals with religious themes. It is interesting to note that most of Beckett's religious scholarship revolves around Christianity and Western critical traditions. This means that Beckett's connection with other religions or religious traditions has been overlooked. This paper examines Beckett's attachment with religions, namely Buddhism, Hinduism, and Taoism. In conclusion, the paper advocates that Beckett was aware of Eastern religious traditions.
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Bantly, Francisca Cho. "Buddhist Allegory in the Journey to the West." Journal of Asian Studies 48, no. 3 (August 1989): 512–24. http://dx.doi.org/10.2307/2058637.
Повний текст джерелаАнотація:
The narrative richness of the Chinese Ming (1368–1644) novel known as the Hsi-yu chi, or The Journey to the West, presents a daunting challenge to the interpreter. The bewildering array of cultural lore—especially from the three major religious traditions of China (Buddhism, Confucianism, and Taoism)—is so diverse and boldly interwoven that it almost appears as “simply furniture thrown in to impress, or mock, the reader” (Plaks 1977:181). Thus any interpretation faces the danger of exaggerating the importance of these cultural and religious elements, only to discover that the author offered them in jest.
20
Dahlsgaard, Katherine, Christopher Peterson, and Martin E. P. Seligman. "Shared Virtue: The Convergence of Valued Human Strengths across Culture and History." Review of General Psychology 9, no. 3 (September 2005): 203–13. http://dx.doi.org/10.1037/1089-2680.9.3.203.
Повний текст джерелаАнотація:
Positive psychology needs an agreed-upon way of classifying positive traits as a backbone for research, diagnosis, and intervention. As a 1st step toward classification, the authors examined philosophical and religious traditions in China (Confucianism and Taoism), South Asia (Buddhism and Hinduism), and the West (Athenian philosophy, Judaism, Christianity, and Islam) for the answers each provided to questions of moral behavior and the good life. The authors found that 6 core virtues recurred in these writings: courage, justice, humanity, temperance, wisdom, and transcendence. This convergence suggests a nonarbitrary foundation for the classification of human strengths and virtues.
21
Dos Santos, Adelcio Machado. "Tradições confessionais chinesas – Análise introdutória." STUDIES IN SOCIAL SCIENCES REVIEW 1, no. 1 (January 2, 2020): 2–12. http://dx.doi.org/10.54018/sssrv1n1-001.
Повний текст джерелаАнотація:
Busca-se apoio nos textos de Armond (1999) para apresentar, à guisa de iniciação, as tradições confessionais chinesas. De acordo com o autor, a antiguidade da civilização chinesa vai além de 10 mil anos. O fundamento de sua religião nacional está nas obras de três sábios: Fo-hi, Lao-tsé e Kongtzeu (Confúcio), que viveram em épocas muito recuadas da história: o primeiro, como imperador, a partir de 3468 a.C.; o segundo 604 a.C. e o último 478 a.C. Mais tarde, com a introdução do Budismo, três passaram a ser as religiões da China: o Confucionismo, o Taoísmo e o Budismo (ARMOND, 1999).
Support is sought in the texts of Armond (1999) to present, by way of initiation, the Chinese confessional traditions. According to the author, the antiquity of Chinese civilization goes beyond 10,000 years. The foundation of their national religion is in the works of three sages: Fo-hi, Lao-tzu and Kongtzeu (Confucius), who lived in very remote times of history: the first, as emperor, from 3468 BC; the second 604 BC and the last 478 BC Later, with the introduction of Buddhism, three became the religions of China: Confucianism, Taoism and Buddhism (ARMOND, 1999).
22
Sun, Anna. "Thinking with Weber’s Religion of China in the Twenty-First Century." Review of Religion and Chinese Society 7, no. 2 (December 4, 2020): 250–70. http://dx.doi.org/10.1163/22143955-00702006.
Повний текст джерелаАнотація:
Abstract This paper proposes a new approach to Max Weber’s Religion of China: Confucianism and Taoism, which is to make the development of Confucianism, rather than the development of modern capitalism, the dependent variable in our analysis of Chinese society. In this light, Weber’s treatment of Confucianism and Daoism as an interconnected whole (the orthodoxy and heterodoxy of Chinese society) may be seen as a promising step in understanding the ecological dynamics of the Chinese religious system. In this system, diverse religious traditions coexist and are often interdependent, forming a rich tapestry of practices, beliefs, and ethics that give meaning to people in their everyday lives.
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Bowman, Jonathan. "Extending Habermas and Ratzinger's Dialectics of Secularization: Eastern Discursive Influences on Faith and Reason in a Postsecular Age." Forum Philosophicum 14, no. 1 (June 1, 2009): 39–55. http://dx.doi.org/10.35765/forphil.2009.1401.03.
Повний текст джерелаАнотація:
In the unlikely confluence of two colossal intellectual heritages, neo-Kantian Jürgen Habermas and Catholic prelate Joseph Ratzinger agree that we have entered a post-secular age. For both, the inauguration of such an age entails skepticism towards absolutist science and a growing recognition of the contributions of spiritual worldviews to social solidarity. Following their call for a multifaceted purification in the West whereby secular and religious commitments are subjected to mutual critique, I explore potential Eastern contributions to this process by providing a micro-analysis of the interaction of discursive subjects in three traditions: for Confucianism, the rectification of names; Taoism, truth disclosure; and Buddhism, right speech.
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Kocot, Monika. "A Celebration of the Wild. On Earth Democracy and the Ethics of Civil Disobedience in Gary Snyder’s Writing." Review of International American Studies 13, no. 1 (August 16, 2020): 99–122. http://dx.doi.org/10.31261/rias.7619.
Повний текст джерелаАнотація:
The article attempts to shed light upon the evolution of Gary Snyder’s “mountains-and-rivers” philosophy of living/writing (from the Buddhist anarchism of the 1960s to his peace-promoting practice of the Wild), and focuses on the link between the ethics of civil disobedience, deep ecology, and deep “mind-ecology.” Jason M. Wirth’s seminal study titled Mountains, Rivers, and the Great Earth: Reading Gary Snyder and Dōgen in an Age of Ecological Crisis provides an interesting point of reference. The author places emphasis on Snyder’s philosophical fascination with Taoism as well as Ch’an and Zen Buddhism, and tries to show how these philosophical traditions inform his theory and practice of the Wild.
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Hwang, Kwang-Kuo. "The Development of Indigenous Counseling in Contemporary Confucian Communities." Counseling Psychologist 37, no. 7 (September 11, 2009): 930–43. http://dx.doi.org/10.1177/0011000009336241.
Повний текст джерелаАнотація:
In view of the limitations of mainstream Western psychology, the necessity of indigenous psychology for the development of global community psychology is discussed in the context of multiculturalism. In addition to this general introduction, four articles underlying a common theme were designed to discuss (a) various types of value conflicts between Confucian cultural heritage and Western individualism in an age of globalization; (b) the psychometric approach for measuring collectivistic conflict; (c) a counseling model of situational self-relation coordination for Chinese clients to handle interpersonal conflicts; and (d) the psychotherapeutic implications of various self-cultivation practices originating from the cultural traditions of Confucianism, Taoism, and Buddhism. The articles in this special issue may contribute to the development of indigenous counseling practice in multicultural Chinese communities.
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Yang, Rong, and Xiaoming Yang. "A Study on Cultural Characteristics of Taoist Clothing." Asian Social Science 16, no. 4 (March 31, 2020): 70. http://dx.doi.org/10.5539/ass.v16n4p70.
Повний текст джерелаАнотація:
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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Yang, Rong, and Xiaoming Yang. "Literature Review of Taoism Dress Culture in China." Asian Social Science 16, no. 1 (December 31, 2019): 49. http://dx.doi.org/10.5539/ass.v16n1p49.
Повний текст джерелаАнотація:
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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Reiter, Florian C. "The Discourse on the Thunders, by the Taoist Wang Wen-ch'ing (1093–1153)." Journal of the Royal Asiatic Society 14, no. 3 (November 2004): 207–29. http://dx.doi.org/10.1017/s1356186304004092.
Повний текст джерелаАнотація:
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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Herzog, Patricia Snell, David P. King, Rafia A. Khader, Amy Strohmeier, and Andrew L. Williams. "Studying Religiosity and Spirituality: A Review of Macro, Micro, and Meso-Level Approaches." Religions 11, no. 9 (August 24, 2020): 437. http://dx.doi.org/10.3390/rel11090437.
Повний текст джерелаАнотація:
This paper seeks to advance the global study of religiosity and spirituality by conducting a meta-analysis of major approaches in the field. While the field, and thus the collected publications, are dominated by Western approaches, particular attention is paid in this analysis to publications from geographies that are not from the United States or Western Europe, especially these world regions: Africa, Asia, and Latin America. Similarly, while the study of religiosity is considerably centered around Christianity, this analysis extends beyond Christianity, to the extent possible in extant studies, to include publications investigating other world religious traditions, such as African spirituality, African witchcraft, Afro-Caribbean religious traditions, Buddhism, Confucianism, folk religions, Hinduism, Islam, Judaism, Mormonism, Neo-paganism, New Religious Movements (NRMs), Shamanism, Sikhism, Spiritism, Taoism, and spirituality generally. A total of 530 publications were reviewed, and the studies are categorized by unit of analysis into: Macro, micro, and meso-level. Measurement constructs include religious demography, culture, belonging, behaving, believing, bonding, religious salience, spiritual identities, religious networks, occupations, congregations, denominations, and faith-based organizations. Non-Western sources and approaches are analyzed toward furthering future research in under-studied world regions. Implications are drawn for the field, such as the need to geo-code publications at the country level.
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Wilson, H. S. "Salvation in World Religions." Mission Studies 19, no. 1 (2002): 108–35. http://dx.doi.org/10.1163/157338302x00071.
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AbstractThis article is a plea for a sympathetic and empathetic understanding of salvation in the major faith traditions of the world. There is no such thing as Christian, Buddhist, Hindu, Muslim or Jewish salvation, H. S. Wilson insists--only human salvation. After discussing the biblical roots of the word "salvation," Wilson reflects on what Christians would call salvation in Judaism, Islam,, Hinduism, Buddhism, Sikhism, Confucianism and Taoism. Here he finds many similarities to the Christian notion, but also significant differences. Then, in the context of today's changing Christian attitude toward the possibility of salvation in other religious ways, Wilson finds paths toward possible progress in John B. Cobb, Jr.'s challenge of "mutual transformation," in Raimon Panikkar's call for intra-religious dialogue, and in Aloysius Pieris' notion of "enreligionization." The religions of the world will thrive in the future, argues Wilson, only if they grow towards one another and avoid isolation and fundamentalism.
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Harper, Donald. "Warring States, Ch'in, and Han Periods." Journal of Asian Studies 54, no. 1 (February 1995): 152–60. http://dx.doi.org/10.1017/s002191180002163x.
Повний текст джерелаАнотація:
Fundamental changes occurred in chinese civilization between the fifth century B.C.E. and the second century C.E., roughly corresponding to the Warring States (which officially commences in 453 B.C.E.) and the Ch'in and Han empires (Han rule ends in 220 C.E.). The emergence and maturation of philosophical speculation and of new sociopolitical models have traditionally constituted the ground on which other elements of the contemporary civilization have been drawn. As a consequence, the nature of religious traditions during this period has been poorly understood and insufficiently studied; first, because the documentation preserved in received literature overwhelmingly reflects the politico-philosophical leanings of an elite social stratum and thus offers only a partial, biased view of the range of religious belief and practice; and second, because modern research on Warring States, Ch'in, and Han religion by and large relies on the viewpoints expressed in the received record. Whereas the study of Buddhism and, more recently, of religious Taoism and popular religion is thriving among an ever-growing number of scholars of the history of Chinese religion, the ancient period of Warring States, Ch'in, and Han is still dominated by scholars engaged in the study of the philosophical tradition. The idea that religious belief during the period was tempered by philosophical reason is a widely shared assumption.
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Lenkov, Pavel D. "Buddhist Elements of the Anthropological Conceptions of the Religious Taoism of the Quanzhen School (Based on Long Men Xin Fa): Soteriology and the Concept of Human Activity." Study of Religion, no. 2 (2019): 56–65. http://dx.doi.org/10.22250/2072-8662.2019.2.56-65.
Повний текст джерелаАнотація:
The article analyses anthropological ideas of one of the schools of religious Taoism – Quanzhen/ Longmen – in the aspect of identifying and considering the Buddhist elements of these ideas. For the school of Quanzhen, from the very moment of its appearance, there was a tendency toward religious syncretism/ synthesis, the desire to unite the principles and practice of Taoism, Buddhism, and Confucianism. The main source for the analysis was the text of the 17th century Long men xin fa (“The Law of the HeartConsciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen/Longmen, and also included a number of basic texts of the Quanzhen school, which outline the views of the founder and masters of the school of the first generation. The article discusses the two components of the School’s anthropological representations in which Buddhist influence is most clearly manifested: soteriology and the concept of human activity. The Buddhist doctrine of “activity/action” (karma) was incorporated into the representation system of the Taoist school Quanzhen. The «soteriological» statements in the Quanzhen/Longmen texts also often include Buddhist expressions that function in the texts in parallel with typically Taoist formulations
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Huang, Yini, and Hongbin Dai. "A Taoist Study of Magic in The Earthsea Cycle." Religions 12, no. 3 (February 24, 2021): 144. http://dx.doi.org/10.3390/rel12030144.
Повний текст джерелаАнотація:
The Earthsea Cycle by Ursula. K. Le Guin is a fantasy work in Western literature that shines with ostentatiously idiosyncratic sparks of Taoist philosophies. Resorting to Taoism (also translated as Daoism) and its representative work Tao Te Ching, this article aims at exploring the Earthsea magic, a ubiquitous motif in fantasy, with Taoist thoughts and theories including the law of relativity, harmonious dialectics, and equilibrium. This article reconstructs the magical Earthsea world within a Taoist framework and reveals the Taoist connotations of magic. Finally, this article concludes that, radically distinct from its traditional image, magic in Earthsea serves to heal the physical, mental, and spiritual wound of separation; set up harmony of the opposites in binaries; and preserve the delicate equilibrium insusceptible to the ravages of time. Magic in The Earthsea Cycle works miracles in a Taoist manner.
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Poo, Mu-chou. "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)." Numen 42, no. 2 (1995): 172–96. http://dx.doi.org/10.1163/1568527952598611.
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AbstractThis study seeks to investigate the religious mentality in early Medieval China. By comparing two types of characters, i.e., the immortals of the Taoist tradition, and the eminent monks of the Buddhist religion, we try to discover the special nature of both these types of characters, and to delineate their similarities as well as differences. Our analysis shows that the stories about the immortals and the eminent monks reflected a common mentality: a psychological need for an easy way to salvation; an attempt to control supernatural forces; an urge for solutions to some earthly problems concerning life and death. This common mentality, moreover, had existed among the Chinese people before the advancement of Buddhism and Taoism at the end of the Han dynasty, and continues to exist after the establishment of both religions. The successful development of Buddhism and Taoism, especially among the common people, should be seen not merely as the triumph of their teachings, but as the successful incorporation of this basic religious mentality. It was, therefore, an underlying bridge that logically connected the development of Chinese religious tradition from the pre-Buddhist and pre-Taoist era to the later period. It could also serve as one of the keys to the understanding of the formation and shape of popular religion in China in the subsequent era.
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Cherepanova, Svitlana. "Philosophy of Education: on the Issue of Conceptualization." Filosofiya osvity. Philosophy of Education 27, no. 2 (March 2, 2022): 116–37. http://dx.doi.org/10.31874/2309-1606-2021-27-2-8.
Повний текст джерелаАнотація:
Philosophy of education functions as systematic socio-cultural phenomenon combining methodology, science, values, national/European/world pedagogical traditions. Philosophy of education is characterized by complex of theories (ideas), scientific, cultural, values, moral and ethical principles determining not only the meaning / content of education and training, but also a certain type of personality. Worldview-philosophical analysis emphasizes the planetary-cosmic dimension of human existence and the planetary-cosmic personality type (anthropic principle; man-microcosm as a reflection of the macrocosm-universe). World relations in the coordinates of culture, man-made (western) and traditionalist (eastern), identifies personality types: individualistic (West), collectivist (East). The article reveals the compatibility of ideas, theories, approaches (philosophical anthropology and ontology, subjective, cultural, comparative, communicative, praxeological), according to the priorities of the post-neoclassical. On this basis, the expediency of the theoretical and methodological tools of the philosophy of education as a synergistic of interaction of basic life-value concepts (man-science-culture-art-style of thinking) and goal-setting - the formation of the subject of culture. The subject of culture is formed in certain society (pluralism of political, economic, legal, educational, religious systems), environment of immanent values, moral and ethical precepts, customs, beliefs, spiritual traditions. The spiritual and value bases of the existence of the European person as a subject of culture determine the space of the Judeo-Christian tradition and technogenic (Western) civilization. For a person as a subject of culture of the eastern (traditionalist) area, the spiritual and value basis is Confucianism and Taoism (China), Confucianism and Buddhism (Japan). The activity of the subject of culture in particular is realized in planetary space. Comparative analysis of West-East communication actualizes trans-scientific intentions of philosophy of education. The praxeological directions of strategic social changes in Ukraine are singled out: fundamental turn to science and education; modernization of science-intensive technical-technological-production processes; financing of innovations (investments, business) at the level of leading universities.
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LENKOV, PAVEL D. "BUDDHIST ELEMENTS OF THE ANTHROPOLOGICAL CONCEPTIONS OF THE RELIGIOUS TAOISM OF THE QUANZHEN SCHOOL (BASED ON LONG MEN XIN FA): PSYCHOLOGY AND SOMATOLOGY." Study of Religion, no. 2 (2021): 44–55. http://dx.doi.org/10.22250/2072-8662.2021.2.44-55.
Повний текст джерелаАнотація:
The article deals with the analysis of anthropological concepts of one of the main schools of religious Taoism - Quanzhen / Longmen - in the aspect of identifying and considering the Buddhist elements of late Taoist anthropology. The main source for the analysis was the text of the 17th century Lun men xin fa (“The Law of the Heart-Consciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen / Longmen. The article examines the Buddhist elements of the late Taoist somatology and psychology: the concept of the heart-consciousness ( xin ), the concept of “vitality of wisdom” ( hui ming ), the doctrine of the “true spirit” ( zhen ling , yuan shen ). The central concept of the text - heart-consciousness - is interpreted by Wang Changyue to a large extent in a Buddhist way. Such concepts as the material body ( se shen ) and the Body of the Law ( fa shen ) are discussed in the text in the spirit of late Buddhist Mahayana psychology...
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Youren, Liu, and Anatoly T. Zub. "CHINESE PHILOSOPHY IN INTERPERSONAL RELATIONS." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2021): 149–65. http://dx.doi.org/10.17072/2078-7898/2021-2-149-165.
Повний текст джерелаАнотація:
The article analyzes the differences between the philosophical traditions of the West and the East. Among the foundations of Chinese philosophy, the main categories of Buddhism, Taoism and Confucianism are differentiated and separately presented. The understanding of this difference gives us the key to several mysteries in the development of Chinese society and to the understanding of how traditional Chinese philosophy affects interpersonal relations in modern China. In particular, the article discusses the concept of ancient Chinese ethics as the basis for religious and scientific views of traditional and modern Chinese society. In addition, the article indicates that the human-centered Chinese morality, oriented outside of human experience, determines the relationship between people and the outside world. The paper also provides a comparison of Christian and Chinese ethics. Since people are one of the most important factors of governance, it makes sense to understand how differently people behave in different countries. The study was conducted with the use of comparative analysis and document research methods. Reflecting on interpersonal relations through ancient Chinese philosophical thoughts, the authors try to explain the problem of Needham (The Great Question) and interpret the modern meaning of the philosophy of science using the philosophical truth of modern interpersonal relations. From this point of view, the thoughts contained in the article are of interest and novelty. In the context of researching Needham’s problem, the authors compare socio-political and religious traditions in China and Europe. The paper also discusses the guanxi mystery — the basis of social and business relationships that have a «quasi-family» trusting nature. In addition, when discussing the peculiarities of modern business relations, the text unfolds the mystery of mianzi, which determines the understanding of reputation and human dignity. From the point of view of philosophy, human is the first of the motivations in science, as well as one of the most important factors of influence in modern management, the authors try to investigate the characteristics of humanity of different countries in order to explain the behavior of people. The study also provides a basis for studying the role of the human factor in governance.
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Belova, Darya Nikolaevna. "Female Images in Chinese and Japanese painting." Культура и искусство, no. 5 (May 2021): 114–38. http://dx.doi.org/10.7256/2454-0625.2021.5.35526.
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This article analyzes female images in Chinese and Japanese painting (Bijin-ga). The subject of this research is the depiction of Chinese beautiful women on the scrolls of the X – XVII centuries and Japanese woodblock printing of the XVII – XIX centuries. Attention is given to the works of modern artists. It is noted that the aesthetic ideals are oriented towards the perception of beauty in the context of national culture of China and Japan, which undergo changes in each era, nurtured by Buddhism, Shintoism, Taoism and Confucianism, which contributed to the development of female image and symbolic sound. The fact that the worldview orientation towards women and their status in the Far Eastern society faded away defines the relevance of the selected topic. The novelty of lies in the comparative analysis of philosophical-aesthetic traditions of Chinese and Japanese painting, reflected in female images in the historical development, with the emphasis on its modern development. The conclusion is made that the assessment of female image in Chinese and Japanese art requires taking into account the national mentality, spiritual traditions, and interinfluence of cultures. The perception of the changing image of women in society plays a special role. It is determined that the depiction of women in clothes and face paint that conceals their body shape and facial emotions, deprive a woman of her individuality and lower her social status. Such trend remains in the contemporary art of these countries. Up until now, female images resemble the symbolism of depiction, closeness to nature, interweaving of external and internal content substantiated by the aesthetic, ethical and philosophical saturation of painting, indicating the uniqueness of each culture and its national heritage.
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Subramanian, Nachiappan, Angappa Gunasekaran, Lin Wu, and Tinghua Shen. "Role of traditional Chinese philosophies and new product development under circular economy in private manufacturing enterprise performance." International Journal of Production Research 57, no. 23 (December 2, 2019): 7219–34. http://dx.doi.org/10.1080/00207543.2018.1530467.
Повний текст джерелаАнотація:
The new product development (NPD) process–performance link has been sufficiently studied in academic research. However, recent NPD process is significantly different from the conventional NPD specifically with the inclusion of sustainability considerations under circular economy (CE) context. In theory, NPD with CE considerations (CE-NPD), compared with the conventional NPD, is associated with higher costs and longer development times. This study empirically examines the effect of the CE-NPD process on both time-to-market (TTM) and profit performance in the context of Chinese private enterprises. In addition, the role of traditional Chinese philosophies of Confucianism and Taoism in influencing the CE-NPD process–performance link is also investigated. We find that Confucianism positively moderates the relationship between the CE-NPD process and TTM performance. However, it negatively moderates the CE-NPD-profit link. On the other hand, the moderating effect of Taoism is negative on both the CE-NPD-TTM and CE-NPD-profit links. An interesting finding of this study is that the coexistence of Confucian and Taoist values in NPD workers has the strongest positive impact on the relationship between the CE-NPD process and performance. Our study provides insights on the way in which companies should plan to apply Chinese philosophies during the CE-NPD process to maximise the benefits.
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Yip, Kam-shing. "Chinese concepts of mental health." International Social Work 48, no. 4 (July 2005): 391–407. http://dx.doi.org/10.1177/0020872805053462.
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English In terms of the traditional Chinese medical, Confucian and Taoist schools of thought, Chinese concepts of mental health have a strong impact. All these have significant implications for culturally sensitive or culturally competent social work practice in Chinese communities. French Les concepts chinois de santé mentale, issus des écoles de pensée médicale chinoise traditionnelle, confucianiste et taoiste, ont un fort impact sur la santé mentale de la population chinoise. Ces écoles de pensée ont une implication significative pour le travail social compétent et culturellement sensible dans les communautés chinoises. Spanish De acuerdo a la medicina tradicional china y a las escuelas de pensamiento Confucianas y Taoi¨stas, los conceptos chinos sobre salud mental tienen un fuerte impacto en la salud mental de la población. Ello tiene implicaciones significativas sobre la cultura de sensibilidad o la cultura competente de la práctica del trabajo social con las comunidades chinas.
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Miller, James. "Taoism: The Enduring Tradition (review)." China Review International 13, no. 1 (2006): 174–77. http://dx.doi.org/10.1353/cri.2007.0037.
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Nelson, Eric Sean. "Taoism: The Enduring Tradition (review)." China Review International 13, no. 2 (2007): 432–34. http://dx.doi.org/10.1353/cri.2008.0030.
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Littlejohn, Ronnie. "Taoism: The Enduring Tradition (review)." Philosophy East and West 57, no. 3 (2007): 389–92. http://dx.doi.org/10.1353/pew.2007.0034.
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Akhmetsafin, A. N. "Craniosacral system and primary respiration in Chinese medicine." Russian Osteopathic Journal, no. 3-4 (February 11, 2020): 112–23. http://dx.doi.org/10.32885/2220-0975-2019-3-4-112-123.
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Introduction. Craniosacral technique and the concept of «primary respiration» is the most effective branch in modern osteopathy. Historically it goes back to the ideas of W. G. Sutherland, which was documented in the 1930s. However, when studying ancient documents of Traditional Chinese Medicine, some theoretical and technical details appear in the description of the craniosacral system. These details date back to the ancient period of the formation of the canon of Chinese medicine and are unknown to modern osteopaths.The goal of research — to clarify the historical priorities for describing the craniosacral system and its practical application in the clinical and hygienic aspect.Methods. We studied the canonical texts of traditional Chinese medicine and Taoism, related to clinical and hygienic manipulations and life extension practices. Authentic epigraphic material with a detailed etymological analysis of ancient hieroglyphs was used in order to determine the anatomical, physiological and clinical views of the ancient people.Results. The mention of the main elements of the craniosacral system and the description of technical procedures date back to the formation of the medical canon, i. e. before the 3rd century B. C. Real anatomical ideas about the structure and functioning of the skull, spine and sacrococcygeal complex, as well as a detailed description of «primary respiration» are documented in the medical and Taoist canons.Conclusion. Studying the canonical texts of Traditional Chinese Medicine and Taoist sources basing on the practice «Nourishing Life» can significantly enrich the «toolkit» of modern osteopathy.
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Si, Tong, Qian Wu, and Weiting Liu. "A Study to Origin Analytical Psychology and Traditional Chinese Culture." Learning & Education 10, no. 3 (November 7, 2021): 182. http://dx.doi.org/10.18282/l-e.v10i3.2442.
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Jung’s theory of analytical psychology is not entirely based on Freud’s ideas, and we have more often than not overlooked the fact that ancient Chinese traditional culture is an important source and theoretical foundation of analytical psychology.[1] Firstly, in the dimension of personality goals, Jung introduced the concepts of SELF and self-accumplish, based on the core of the Tao in the I Ching. Secondly, in the dimension of coordination of personality structure, Jung based on the ancient Taoist idea of “natural inaction” and “induction of heaven and man”, and then proposed the principle of co-occurrence. Again, in the dimension of personality types, Jung’s concept of introversion and extroversion, as well as the eight personality types, are fully in line with the ontology of the Eight Trigrams of Yin and Yang of Taoism in China. In conclusion, Jung’s analytical psychology is a secondary processing and development based on the excavation and full absorption of ancient Chinese traditional culture. Analytical psychology can be regarded as a model of deep integration of Chinese and Western cultures, and also provides a good example and model for us to further confront and develop Chinese traditional culture from the perspective of psychology history.
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Vaitkevičius, Julius. "Russel Kirkland. Taoism: The Enduring Tradition." Acta Orientalia Vilnensia 7, no. 1-2 (January 1, 2006): 227–31. http://dx.doi.org/10.15388/aov.2006.3759.
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Dippman, Jeffrey. "TAOISM: THE ENDURING TRADITION – By Russell Kirkland." Religious Studies Review 34, no. 2 (June 2008): 127. http://dx.doi.org/10.1111/j.1748-0922.2008.00282_3.x.
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Pessini, Leo. "Religiões e bioética asiáticas a partir da China. Algumas notas reflexivas." Revista Eclesiástica Brasileira 75, no. 299 (August 14, 2018): 658. http://dx.doi.org/10.29386/reb.v75i299.305.
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Síntese: O objetivo do presente artigo é de suscitar algumas reflexões bioéticas a partir do mundo Asiático, especificamente da China continental, com sua cultura, história e tradições multimilenárias. Nosso referencial se faz a partir de viagens culturais e da participação em quatro Congressos Mundiais de Bioética realizados na Ásia e de leituras a partir de questões socioculturais, políticas e de direitos humanos. Quando se fala da China, hoje, pensamos na grandeza geográfica, cultura milenar, com sua fantástica muralha, que em tempos passados a protegia de invasões, país mais populoso do planeta, com mais de 1,3 bilhão de pessoas e passando hoje por um crescimento econômico espantoso, que em breve a colocará como a primeira economia mundial, segundo economistas ocidentais. Para contextualizarmos nossa reflexão e situar o leitor, nosso ponto de partida apresenta alguns aspectos socioculturais, políticos e históricos da China, com referências rápidas a Taiwan e ao Tibete. Seguimos decodificando em que consiste a chamada “política do filho único” e a condição da mulher, bem como o massacre da Praça Tiananmen, em 1989. Impossível compreender os valores culturais e o estilo de vida chineses, sem saber algo das “maiores” religiões chinesas – Confucionismo, Taoísmo e Budismo –, que, para nós ocidentais, soam mais como filosofias de vida do que religiões propriamente. Finalmente, perguntamo-nos o que podemos aprender desse mundo tão diverso e diferente de nossa cultura ocidental.Palavras-chave: Bioética. China. Religião. Ásia.Abstract: The purpose of this article is to raise some bioethical reflections about the Asian world, in particular about mainland China, with its multimillennial culture, history and traditions. Our data results from a series of cultural trips and participation in four World Congresses on Bioethics held in Asia as well as from the literature on socio-cultural, political and human rights. When speaking of China, today, we think of its geographical greatness, its ancient culture, its fantastic wall that, in the past, protected it from invasions. China is the most populous country in the world, with over 1.3 billion people and currently going through a period of astonishing economic growth, which, according to Western economists, will soon make of it the first economy in the world. To contextualize our reflection and situate the reader, we start by presenting some socio-cultural, political and historical aspects of China, with a brief reference to Taiwan and Tibet. Next, we will explain what the so-called “one-child policy” actually means, will examine the status of Chinese women and look at the Tiananmen Square massacre in 1989. It is impossible to understand the Chinese cultural values and lifestyle, without knowing something about its “major” religions - Confucianism, Taoism and Buddhism - that, for us Westerners, sound more like life philosophies than religion itself. Finally, we ask ourselves what we can learn from this world so diverse and different from our Western culture.Keywords: Bioethics. China. Religion. Asia.
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Jilek, Wolfgang G. "Traditional Healing in the Prevention and Treatment of Alcohol and Drug Abuse." Transcultural Psychiatric Research Review 31, no. 3 (January 1994): 219–58. http://dx.doi.org/10.1177/136346159403100301.
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This article reviews traditional non-Western approaches to the treatment and prevention of substance abuse and dependence. Therapeutic practices reported here are based on Buddhist, Taoist, Hindu, Islamic and shaman ic traditions as well as on syncretistic Christianized folk beliefs. Traditional practitioners operate outside the official health care system but in some areas in collab oration with it. Analysis of these practices reveals general principles of traditional healing and permits hypotheses on the advantages and disadvantages of traditional approaches.
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Wang, Zeng. "The Influence of Traditional Chinese Icons on Interior Design." Applied Mechanics and Materials 641-642 (September 2014): 1113–16. http://dx.doi.org/10.4028/www.scientific.net/amm.641-642.1113.
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Traditional Chinese culture has such a long and splendid history that its influence on interior design shall never be neglected due to its inexhausitible vitality. As flourishing traditional Chinese culture is the result of interaction among Confucianism, Taoism and Buddism, these three traditional Chinese Schoolsl exert tremendous influence on shaping neoclassical interior design.