Journal articles: 'Dao de jing'

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Priest, Graham. "Dao De Jing and Mūlamadhyamakakārikā." East Asian Journal of Philosophy 1, no. 1 (2020): 57–69. http://dx.doi.org/10.19079/eajp.1.1.57.

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Wu, Zhongxian. "Internal Cultivation in the Daode jing." Journal of Daoist Studies 15, no. 1 (2022): 164–68. http://dx.doi.org/10.1353/dao.2022.0007.

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Scarfe, Adam C. "Dao De Jing: A Process Perspective." Process Studies 52, no. 1 (May 1, 2023): 142–51. http://dx.doi.org/10.5406/21543682.52.1.09.

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Wang, Jinghui. "Invisible Dao, Visible De, and Différance at Work in Dao De Jing." Derrida Today 11, no. 1 (May 2018): 37–48. http://dx.doi.org/10.3366/drt.2018.0167.

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This paper, a cross-cultural exploration of the Chinese text Dao De Jing, retools Derrida's différance and his questions around the ‘relevant’ translation as a way to deepen an understanding of the heterogeneous and ambiguous aspects of ‘Dao ([Formula: see text])’, ‘De ([Formula: see text])’, ‘Qian ([Formula: see text])’ and Kun ([Formula: see text]). While tracing the etymological roots and evolutions of these Chinese characters that are key to the spirit of Dao De Jing, this paper highlights its polysemic ambiguity and moral productivity, in particular, and shows, with Derrida, how one can benefit from paying deconstructive attention to the “body” of the text that endures the test of time such as acts of translation.

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Yao, Dilin. "Dao Philosophy and Dao Teaching: From the Perspective of Dao De Jing." Education Journal 6, no. 5 (2017): 145. http://dx.doi.org/10.11648/j.edu.20170605.11.

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Kim, Kwang-Ju. "Laozi’s Dao De Jing and Governance Administration." Korean Public Administration Quarterly 31, no. 4 (December 31, 2019): 717–35. http://dx.doi.org/10.21888/kpaq.2019.12.31.4.717.

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Hennig, Alicia. "Applying Laozi’s Dao De Jing in Business." Philosophy of Management 16, no. 1 (December 15, 2016): 19–33. http://dx.doi.org/10.1007/s40926-016-0048-4.

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Fox, Alan. "Metaphorical Metaphysics in the Dao De Jing." Religions 14, no. 9 (September 18, 2023): 1188. http://dx.doi.org/10.3390/rel14091188.

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Many readers of the Dao De Jing have identified an ontology associated with the text. In such ontological readings, the term dao 道 is taken to refer to some type of monolithic, eternal, abstract fundamental reality. They generally point to certain chapters of the text as supporting this interpretation. The implication seems virtually theological, at least in the impersonal “Advaitic Brahman” sense. However, if we carefully examine the passages to which such proponents refer as evidence of this position, it becomes clear that these chapters are metaphorical rather than metaphysical. I propose to examine several of these chapters to clarify the tentative and rhetorical nature of their expression.

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D’Ambrosio, Paul. "Blending Dao: An Analysis of Images in the Daode jing." Journal of Daoist Studies 7, no. 1 (2014): 1–26. http://dx.doi.org/10.1353/dao.2014.0000.

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Gesterkamp, Lennert. "The Shanhai jing and the Origins of Daoist Sacred Geography." Journal of Daoist Studies 14, no. 1 (2021): 21–54. http://dx.doi.org/10.1353/dao.2021.0001.

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Diamant, Hirsh, and Steve Jackowicz. "Daoist Martial Alchemy: The Yijin jing at the Tongbai Gong." Journal of Daoist Studies 8, no. 1 (2015): 193–203. http://dx.doi.org/10.1353/dao.2015.0010.

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Assandri, Friederike. "Laozi’s Eclipse and Comeback: The Narrative Frame of the Benji jing." Journal of Daoist Studies 1, no. 1 (2008): 1–27. http://dx.doi.org/10.1353/dao.2008.0000.

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Williams, E. Leslie. "Becoming One with the Dao: Meditation in Daode jing and Dōgen." Journal of Daoist Studies 7, no. 1 (2014): 163–78. http://dx.doi.org/10.1353/dao.2014.0006.

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Ma, Haiyun. "The Dao of Muhammad." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 106–9. http://dx.doi.org/10.35632/ajis.v23i3.1603.

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Zvi Ben-Dor Benite has contributed an important piece to the history ofMuslims in imperial China, centered on a seventeenth-century Muslimgenealogy known as the Jing Xue Xi Chuan Pu (hereinafter Genealogy),which has been recently discovered, punctuated, and printed as the Jing XueXi Chuan Pu (Xining: Qinghai Renmin Chubanshe, 1989). His book followsSachiko Murata’s study of Confucian Muslim texts and teachers (namely,Chinese Gleams of Sufi Light: Wang Tai-Yu’s Great Learning of Pure andReal and Liu Chih’s Displaying the Concealment of the Real Realm [Albany,NY: State University of New York, 2000]) and illuminates many aspects ofthe Muslims’ cultural life in imperial China.The book consists of an introduction, four chapters, and a conclusionwith tables and illustrations. The first chapter decodes the Genealogy andoutlines the trajectory of the Chinese Muslims’ educational network in centraland coastal China. The second chapter explores the “social logic”behind the practices of the Muslim literati (p. 74) – that is, how they envisionedand understood the educational system, their roles, and Islam in referenceto imperial China’s existing sociocultural categories. This chapterreveals how Muslim educational institutions enabled and empoweredMuslim intellectuals to convert “Islam” and “Muslim” into valid social categoriesof school (xuepai) and to envision themselves as “literati” (shi) thatwere as much Chinese as Muslim.The third chapter analyzes the transformation of Islamic knowledge from“orality” to “texuality” (p. 158) and the formation of the Chinese Islamicschool, which was patterned on contemporary Chinese schools of scholarship.The fourth chapter explains how Confucian Muslims interpreted Islam,Prophet Muhammad, and Islamic canons as equivalents and counterparts ofConfucianism (enumerated in the Han Kitab as “Dao,” “Sage,” and “Classic”),and how the Muslim literati embraced Confucianism. In the ...

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K. Volkov, Alexeï. "Structure d'un traité mathématique : l'exemple du Hai dao suan jing." Extrême orient Extrême occident 13, no. 13 (1991): 93–100. http://dx.doi.org/10.3406/oroc.1991.1044.

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Okayama, Hajime. "On the A-mi-tuo-guo-du-ren-dao-jing." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 1 (1986): 68–71. http://dx.doi.org/10.4259/ibk.35.68.

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Hadhri, Sana, Zixiao Liu, and Zhiyong Wu. "The Dissemination of Laozi’s Text and Thought in the Arab World." Religions 13, no. 12 (December 2, 2022): 1177. http://dx.doi.org/10.3390/rel13121177.

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Based on Chinese and Arabic literature, this paper summarizes the spread of Laozi’s text and thought in the Arab world. The specific course of dissemination can be divided into two stages: from 1966 to 2000, the Dao De Jing was disseminated on the basis of indirect translations; from 2000 to today, the spread of the Dao De Jing in the Arab world reached a climax when the first direct translation was published. Laozi’s text and thought have gained acceptance and popularity largely because of their soothing function and similarity to the Sufi spirit found in Arab culture. The spread of Laozi’s text and thought in the Arab world presents three features: a long and friendly history of cultural exchange has served as a foundation; languages such as English and French have functioned as intermediaries; and similarities between Sufism and Daoism have provided points of connection.

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Wang. "Re-interpreting Dao De Jing from an Ecological Perspective." Comparative Literature Studies 55, no. 4 (2018): 812. http://dx.doi.org/10.5325/complitstudies.55.4.0812.

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吴, 光美. "An Exploration of Life and Death in Laozi’s “Dao De Jing”." Chinese Traditional Culture 12, no. 03 (2024): 502–6. http://dx.doi.org/10.12677/cnc.2024.123079.

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Li, Puqun. "Moral peace and moral pleasure in the Analects." Dialogue 60, no. 1 (March 19, 2021): 145–68. http://dx.doi.org/10.1017/s001221732100007x.

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ABSTRACTThis article examines Confucius’ ideas of moral peace (an 安) and moral pleasure (le 樂) in the Analects. It argues that an and le are two correlated aspects of a self-cultivated state of being (jing-jie 境界) that is grounded on practising benevolence or human-heartedness (ren 仁) and on following the Way (dao 道). The state of an-le involves not only one's reason (i.e., knowing ren and dao) and one's will (i.e., willing ren and dao), but also one's love or ‘emotional liking’ (hào 好) with respect to the practice of ren and dao. It is a state that resembles Kant's idea of intellectual contentment but, pace Philip Ivanhoe's recent interpretation of Confucius, it is different from Aristotle's concepts of pleasure and eudaimonia.

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Liu, Pinghua. "Laozi’s Ecofeminist Ethos: Bridging Ancient Wisdom with Contemporary Gender and Environmental Justice." Religions 15, no. 5 (May 13, 2024): 599. http://dx.doi.org/10.3390/rel15050599.

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This paper delves into the convergence of Laozi’s Daoist mysticism with the principles of ecofeminism, highlighting the potential for ancient wisdom to inform contemporary issues of gender and environmental justice. Through an examination of the Dao De Jing, we uncover insights into a holistic approach to social justice that integrates ecological sustainability and gender equality. Laozi’s teachings, characterized by the principles of Dao, Wu-wei, and Ziran, offer a foundational framework for understanding the interconnectedness of all beings and the importance of living in harmony with the natural world. By analyzing relevant passages and concepts from the Dao De Jing, this paper demonstrates how Daoist philosophy aligns with and enriches ecofeminist values, advocating for a society that honors the balance between humanity and nature and recognizes the integral role of women in achieving environmental and social harmony. This paper presents case studies that illustrate the practical application of Daoist principles in ecological feminist practices, shedding light on the successes and challenges of integrating ancient philosophical insights into modern activism. The fusion of Daoist mysticism and ecofeminism provides a compelling vision for addressing the intertwined challenges of gender inequality and environmental degradation, suggesting pathways toward a more just, sustainable, and harmonious world. In doing so, it calls for a reimagined approach to social justice that is deeply informed by an understanding of ecological sustainability and gender equality as mutually reinforcing goals.

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N., W. H., Yang Yen-ch'i (Yang Yanqi), and Lan Ch'ung-tung (Lan Chongdong). "Shih chi ching-hua tao-tu (Shi ji jing hua dao du)." Chinese Literature: Essays, Articles, Reviews (CLEAR) 17 (December 1995): 192. http://dx.doi.org/10.2307/495578.

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Suh, Hye Sook. "W. B. Yeats and Lao Zi: “Unity of Being” in A Vision and “Dao” in Dao De Jing." Yeats Journal of Korea 16 (December 31, 2011): 67–91. http://dx.doi.org/10.14354/yjk.2001.16.67.

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Gorbylev, A. M. "From the Art of Victory to the Art of Keeping Peace: The Dao De Jing and Early 17th Century Tokugawa Bakufu Military Strategy." Russian Japanology Review 5, no. 1 (August 3, 2022): 97–110. http://dx.doi.org/10.55105/2658-6444-2022-1-97-110.

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Using the material of a crucial Tokugawa era normative document, the Laws for the Military Houses (Buke Shohatto) in its first edition (1615) and the Hereditary Book on the Art of War (Heihō Kadensho, 1632), composed by Yagyū Munenori (1565–1646), a prominent statesman and fencing teacher of the first three Tokugawa shoguns, this article considers the influence of the Dao De Jing on the military-political doctrine of Tokugawa bakufu of the first half of the 17th century. The analysis of these sources gives us reason to believe that the concept of government in accordance with the Dao, stated in the Dao De Jing, which permitted the use of armed force only as an extreme measure of defense, was widely discussed by the Japanese elite in the first half of the 17th century and played a significant role in determining the administrative and military policies aimed at securing peace in the country. This strategy eventually resulted in a series of measures aimed at preserving the dominance of the military-feudal class, strengthening the bakufu control over the han, quantitative and qualitative reduction of armed forces, the reduction of military education of the samurai to classes at private martial arts schools, which did not prepare the troops for large-scale action. Eventually, this significantly contributed to Japan having two and a half centuries of peace despite the formal dominance of the military.

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Chu. "The Aphoristic Way: Lev Tolstoy’s Translations of the Dao de Jing." Comparative Literature Studies 58, no. 1 (2021): 146. http://dx.doi.org/10.5325/complitstudies.58.1.0146.

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Cho Jae Hyung. "Implication of 'Dao de jing', Laozi for Modern Human-oriented Society: Property and Freedom." Journal of Governance Studies 10, no. 2 (August 2015): 1–24. http://dx.doi.org/10.16973/jgs.2015.10.2.001.

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Kim, YunJin, CheeHoong Lim, SengKeat Lim, GuoLin Wong, and Linchao Qian. "The taoism philosophy within traditional chinese medicine: The Relation between Huang Di Nei Jing (《黄帝内经》 Yellow Emperor's Inner Classic) and Dao De Jing (《道德经》 Tao Te Jing)." Chinese Medicine and Culture 2, no. 4 (2019): 184. http://dx.doi.org/10.4103/cmac.cmac_45_19.

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Assandri, Friederike. "Structure and Meaning in the Interpretation of the Laozi: Cheng Xuanying’s Hermeneutic Toolkit and His Interpretation of Dao as a Compassionate Savior." Religions 13, no. 4 (April 12, 2022): 347. http://dx.doi.org/10.3390/rel13040347.

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Cheng Xuanying’s Expository Commentary to the Daode jing presents the Laozi as the origin of Daoism—a Daoism which, by his time in the seventh century, included many beliefs and concepts coopted from Buddhism. The commentary is representative of chongxuan xue (Twofold Mystery philosophy), which is characterized by the integration of Buddhist concepts and methods into the interpretation of the Laozi. Taking the integration of the Buddhist concept of the bodhisattva as universal savior of limitless compassion, this paper investigates the “why” and “how” of this cooption. The question of why Cheng Xuanying wanted to read the Daode jing as a testimony to Laozi and Dao being a compassionate, universal savior is addressed with a contextualization of the commentary in its time and location: early Tang Chang’an. Next, the paper discusses, in detail, the hermeneutic tools Cheng Xuanying used to achieve his reading. Cheng Xuanying integrated his commentary and the original text of the Laozi in a complex structure, combining the kepan technique, interlinear interpretation, and added structuring comments, in addition to what might be termed “strategic citations”. This paper analyzes how he worked with these means to construct arguments and specific readings of the Laozi.

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Kim, Doil. "QIAN 謙 IN EARLY CHINESE THOUGHT." Early China 43 (July 27, 2020): 1–27. http://dx.doi.org/10.1017/eac.2020.2.

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AbstractQian xun 謙遜 in modern Chinese is usually translated as “modesty” in English. In this paper, I examine the arguably earliest version of it in early Chinese thought, qian 謙. I first extract its basic features from the qian hexagram 謙卦 in the Yi jing 易經 and identify very similar features in other texts, such as the Dao de jing 道德經, the Xunzi 荀子, and the Lüshi chunqiu 呂氏春秋. On the basis of this textual comparison, then, I reconstruct the idea of qian in a way that captures what underlies the relevant passages in all of the aforementioned texts. Finally, I understand the qian person to be someone who is disposed not to present himself in a better light than the other person in social interactions but to treat the other person as better by highlighting some aspect of the other person. I ultimately argue that this idea of qian was shared widely among early Chinese thinkers regardless of later historical divisions of different schools of thought.

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Lu, Yanying. "Water Metaphors in Dao de jing: A Conceptual Analysis." Open Journal of Modern Linguistics 02, no. 04 (2012): 151–58. http://dx.doi.org/10.4236/ojml.2012.24020.

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Liu, Jing. "Be-ing (you 有) and non-be-ing (wu 無) in the Dao De Jing." Asian Philosophy 27, no. 2 (April 3, 2017): 85–99. http://dx.doi.org/10.1080/09552367.2017.1318529.

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Belaya, Irina. "Song of the Great Dao of the Spiritualized Source: Preliminary Study." Voprosy Filosofii, no. 5 (July 2024): 178–89. http://dx.doi.org/10.21146/0042-8744-2024-5-178-189.

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The article is devoted to the study of the Song of the Great Dao of the Spiritualized Source (Ling yuan da dao ge). This is a work on Daoist “inner alchemy”, which describes the process of transforming the spirit and the breath in poetic form. The author of Ling yuan da dao ge was the Daoist nun and poetess Cao Wen-yi (1039–1115). Cao Wen-yi is the only woman-philosopher who wrote a commentary on the Dao De jing, which has survived to this day in the Daoist Canon (Dao zang). Her talents were highly appreciated by Emperor Huizong, who granted her the title “Excellent in Literary Talent” (Wen-yi zhen-ren). The goal of the study is to highlight the most important ideological and theoretical components of the Song of the Great Dao of the Spiritualized Source. As a result of the study, the cultural and historical environment of this work was reconstructed, its earlier list written in prose was identified, the dating of the full version of Ling yuan da dao ge was clarified, and its content features were revealed. The main task of the Song of the Great Dao of the Spiritualized Source is to explain the principle of simultaneous improvement of inner nature and vitality (xing ming shuang xiu). This principle became the main vector of development of Daoist psychophysiological methods, starting from the Song era. Improving the inner nature, according to Cao Wen-yi, is achieved by detaching the heart from feelings and desires. This state is called “no heart” (wu xin) and is the “true heart of the Dao”. Improving vitality is achieved through breathing exercises, which should be based on the principles of suchness (zi ran) and non-action (wu wei).

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Kinsey, John. "Dao De Jing, by Laozi, adapted and illustrated by C. C. Tsai, translated by Brian Bruya." Teaching Philosophy 44, no. 2 (2021): 223–25. http://dx.doi.org/10.5840/teachphil2021442142.

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Mou, Bo. "Ultimate Concern and Language Engagement: A Reexamination of the Opening Message of the Dao-De-Jing." Journal of Chinese Philosophy 27, no. 4 (February 1, 2000): 429–39. http://dx.doi.org/10.1163/15406253-02704003.

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Mou, Bo. "Ultimate Concern and Language Engagement: A Reexamination of the Opening Message of the Dao-De-Jing." Journal of Chinese Philosophy 27, no. 4 (December 2000): 429–39. http://dx.doi.org/10.1111/0301-8121.00025.

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Barroso de Sá, Patrícia. "O pensamento taoista e o olhar de Alberto Caeiro." Diacrítica 34, no. 3 (December 11, 2020): 180–95. http://dx.doi.org/10.21814/diacritica.537.

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O presente artigo tem como principal objetivo comentar e analisar comparativamente duas obras literárias: a obra poética de Alberto Caeiro, heterónimo do ilustre poeta português Fernando Pessoa, e a obra clássica chinesa Dao De Jing (道德经，Dào dé jīng) que está na base da Filosofia Taoista. Deste modo, pretende-se comparar as ideologias interpretadas em ambas as obras, analisando semelhanças e diferenças, de forma a compreender as mesmas e as razões por detrás de tais similaridades e afastamentos. Para tal, ter-se-á sempre em conta diferenças culturais, não só provenientes do facto das obras se encontrarem em países muito díspares e longínquos fisicamente, como também do facto de se localizarem em épocas temporalmente muito distantes.

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Papagiannis, Lampros I. "Infant as a Symbolism of Goodness and Innocence in Lao-Zi’s Dao De Jing and Heraclitus’ Fragments." Philosophica: International Journal for the History of Philosophy 27, no. 54 (2019): 135–51. http://dx.doi.org/10.5840/philosophica2019275424.

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In this article we shall try to explore the ethical aspects of the Dao De Jing and the fragments of the pre-Socratic philosopher Heraclitus based on the symbolism of the infant that they both use. At first a very short introduction needs to be made concerning the basis of morality and the difference between China and Greece. Needless to say we must take into account the general ethical context in the civilizations of ancient China and ancient Greece and indicate (if possible) whether the DDJ is to be seen as a strictly ethical/political text as well as whether Heraclitus’ fragments work as an ethical map for the people of his time and place. I intent to structure this article in two chapters each one dedicated to each of the philosophers along with a short introduction in the beginning. As far as the main chapters are concerned the Lao-Zi’s DDJ will be analyzed at first from the perspective of ethics in connection to the symbol of the infant not rarely used by Lao-Zi. Secondly I shall deal with the ethical thought of Heraclitus and his perspective of the infant found in some of his fragments. Let us keep in mind that apart from the fragments themselves, the witnesses (i.e. stories about his life) play a not less important role in our extracting his philosophical opinions. Lastly we shall try to come to a conclusion concerning the similarities and dissimilarities between Lao-Zi and Heraclitus regarding their views on ethics and especially regarding the use of the infant as a symbol or a pattern.

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Shankman, Steven. "The Daodejing of Laozi - Philip J. Ivanhoe Dao De Jing: The Book of the Way - Moss Roberts." Journal of Chinese Philosophy 33, no. 2 (June 2006): 303–8. http://dx.doi.org/10.1111/j.1540-6253.2006.00356.x.

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He, Huaqian. "Paratexts in Translation as Mediators: A Case Study of Lin Yutang’s English Translation of Dao De Jing." International Journal of Linguistics, Literature and Translation 6, no. 2 (February 3, 2023): 15–21. http://dx.doi.org/10.32996/ijllt.2023.6.2.3.

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As a world-famous writer and translator, Lin Yutang is recognized as a cultural ambassador who dedicated his entire life to cross-cultural communication between East and West. His translation works are of great significance in promoting cultural exchange between China and the West. Taking his English translation of the Chinese canon Dao De Jing as a case study, this article conducts a thorough analysis of paratexts in translation and discusses how paratexts help the translator interpret the source text and introduce Laozi’s thoughts for western audiences. More importantly, it explores the mediating functions of paratexts in facilitating target readers’ understanding and reception of the original text. The study demonstrates that paratexts in translation provide an effective platform for translators to interpret the source text and facilitate the target reader’s comprehension and perception of the source culture, thus highlighting the essential characteristic of translation as a cross-cultural communication activity.

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Bing, Won-Chula, and Hyeok-Jeong Kwon. "A Self-cultivation meaning of virtue in Taekwondo: Focusing on Lao-tzu's Dao De Jing(道德經)." World Society of Taekwondo Culture 12, no. 2 (April 30, 2021): 15–28. http://dx.doi.org/10.18789/jwstc.2021.31.15.

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Sun, Jian, and Kody Sun. "The Way of Nature from the Perspective of Laozi, Confucius, and Sunzi." Philosophies 8, no. 2 (February 24, 2023): 18. http://dx.doi.org/10.3390/philosophies8020018.

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Where do ethics or morals come from? We arrive at vastly different answers, given that these answers are contingent upon various sources, such as legendary stories, the theology of various religions, Western and Eastern philosophies, etc. In the Chinese tradition, Laozi, Confucius, and Sunzi are considered as the three ancient sages from approximately 2500 years ago. Their thoughts and teachings have shaped Chinese culture and characterized the Chinese way of life. This essay attempts to demonstrate a new understanding of their philosophy on ethical principles. Herein, we present select analyses of their literary works—Tao Te Ching (Dao De Jing), The Analects, and The Art of War. These three sages posited ethical ideas inspired by nature, and a single thread—the way of nature—sewed those ideas together.

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Feldmeier, Peter. "Christian Transformation and the Encounter with the World's Holy Canons." Horizons 40, no. 2 (December 2013): 178–98. http://dx.doi.org/10.1017/hor.2013.72.

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Philosophical approaches to hermeneutics, such as we find in Hans-Georg Gadamer and Paul Ricoeur, offer insights into how a classic text expands one's horizons, through both a dynamic game of conversation between reader and text and the enlarged sense of self that comes from entering into the proposed world of the text. Comparative theology follows these leads by showing how engaging in the canons of the religious other allows one fresh insights into one's own religious tradition's familiar and revered truths. This article is an exercise in such an approach, examining three Asian traditions and samples from their most classic textual representatives. By engaging the Dhammapada from Theravada Buddhism, classic sayings from Zen, and the Dao-De-Jing and Zhuangzi from the Daoist tradition, we see how we might appropriate the Catholic theological and spiritual traditions with fresh eyes and new insights.

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Maslov, Alexey A. "Buddhist-Taoist Syncretism in the School of the “Twofold Mystery” and the Meditation of “Purity and Quietness”." Oriental Studies 20, no. 4 (2021): 91–108. http://dx.doi.org/10.25205/1818-7919-2021-20-4-91-108.

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The papers are dedicated to the concepts, main ideas, texts, and forms of practice of the syncretic Taoist movement Chongxuan-pai – “Twofold mystery”, which was developed in the 7–10th centuries. This school borrowed a number of logical constructions of Madhyamika Buddhism, including the system of four-level dialectical negation, as well as the idea of absolute “emptying of consciousness” for overcoming attachments both to mundane life and to any mental concepts. In part, these ideas are reflected in the Taoist-Buddhist practice of attaining “purity and quietness, a specific tradition of meditation, with its most important text “Canon of Purity and Quietness” (Qingjing jing) (given in this article in the author’s translation). Despite its traditional structure, thematic allusions with “Dao De Jing” and precepts attributed to Lao-jun, this Canon pays special attention to the technique of “inner contemplation” (nei guan), which also gravitates to the Buddhist practice of vipasyana and is called to eliminate binary opposition (pure-polluted, movement-rest) in the practitioner’s consciousness. The “Canon of purity and Quietness” is still highly revered in central China’s Taoist schools today. The basis of the meditative practice according to this Canon is the gradual ascending from “looking inward”, “looking outward” and “looking away” to “contemplation of emptiness”. The highest stage of “emptying the emptiness” leads to the complete deactualization of the ego and the breaking of all ties with the world. In this way, the exegetical idea of the “Twofold mystery” is realized as a form of Taoist practice influenced by Buddhist ideas.

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Yang, Xiaobo. "Od »skromnih stvari« do »velikega Daota«." Asian Studies 12, no. 2 (May 6, 2024): 171–91. http://dx.doi.org/10.4312/as.2024.12.2.171-191.

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China’s distinctive cricket culture—related to the insect, not the game—has given rise to a unique genre of texts known as “cricket books” (xishuai pu 蟋蟀譜). These texts, serving as instructional manuals for cricket-fighting, fall under the branch of pulu (譜錄) in traditional Chinese bibliography. Beyond scientific and technological merits, this genre has profound aesthetic and philosophical significance. Nurtured by the highly developed urban leisure culture of the Song dynasty, it embodies a philosophy of leisure. During the Ming dynasty, cricket books ultimately attained the esteemed title of “Classics” (jing 經) due to their profound philosophical resonance and embodiment of Confucian values. This article undertakes a philosophical exploration of these texts, aiming to unveil the embedded interpretative framework of Dao-Qi (道-器) in their examination of the colouration (se 色) and physiognomy (xiang 相) of crickets. This framework represents a fusion between Confucianism and Daoism: while Daoism embarks on a journey of transcendence from the very bottom (the most minute and humble things under Heaven, or weiwu 微物) to the very top (the “Great Dao”), Confucianism strives to bridge these two extremes through the emotion (qing 情) inherent in human hearts. This fusion can be aptly characterized as a philosophy of “emotion towards things” (ai wu 愛物). Moreover, this article addresses the challenges posed by modern society to traditional Chinese cricket culture, articulating concerns about the survival and revival of these time-honoured traditions in today’s technology-driven world.

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Kirkland, Russell. "Decoding Dao: Reading the Dao De Jing (Tao Te Ching ) and the Zhuangzi (Chuang Tzu ). By Lee Dian Rainey. Chichester, UK: Wiley-Blackwell, 2014. Pp. xii + 255. Hardback, $95.95; paperback, $41.95." Religious Studies Review 43, no. 3 (September 2017): 299. http://dx.doi.org/10.1111/rsr.13169.

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Kirkland, Russell. "Beyond the Dao De Jing: Twofold Mystery in Tang Daoism. By FriederikeAssandri. Magdalena, NM: Three Pines Press, 2009. Pp. 250. Paper, $29.95." Religious Studies Review 38, no. 3 (September 2012): 193. http://dx.doi.org/10.1111/j.1748-0922.2012.01632.x.

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Zhu, Yubo, and Weihan Song. "The Shifting Depictions of Xiàng in German Translations of the Dao De Jing: An Analysis from the Perspective of Conceptual Metaphor Field Theory." Religions 13, no. 9 (September 5, 2022): 827. http://dx.doi.org/10.3390/rel13090827.

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Like the Bible, the Dào Dé Jīng is one of the most translated classics with worldwide influence, and its translation sets a good example in cross-cultural communication. Among the Dào Dé Jīng’s translations, the number of German versions is second only to the English ones. Since its introduction to the German regions, the Dào Dé Jīng has been popular among German-speaking scholars and readers, casting profound and far-reaching influences in various fields. Based on the theory of the conceptual metaphor field, the article explores the relationship between Dào 道 (way or Dao) and Xiàng 象 (Symbolic Imagery, images) in the Dào Dé Jīng and builds the mapping from Xiàng to Dào. In the Dào Dé Jīng, Laozi uses images (Xiàng 象) as collective concepts to illustrate his Dào and make his idea better understood. Thus, this article focuses on the translation of different key images (Xiàng) in six representative German translations of the Dào Dé Jīng and summarizes three main translation techniques used in translating Xiàng: shifting, conversion, and concealment. After balancing the cultural differences and translation requirements, the German translators take these techniques to translate Xiàng and make relevant concepts more understandable and acceptable for German readers, which facilitates the spread of the Dào Dé Jīng in the German regions. Inspired by the German translation of Xiàng, contemporary translators shall balance the cultural differences between the source language and target language, choose the appropriate translation strategies and techniques in translating ancient Chinese classics and make their translation a bridge between different civilizations.

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Silantsyeva, Tatsiana. "The Triads of Expression and the Four Paradoxes of Sense: A Deleuzean Reading of the Two Opening Aphorisms of the Dao De Jing." Dao 15, no. 3 (June 23, 2016): 355–77. http://dx.doi.org/10.1007/s11712-016-9500-3.

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김성찬. "Reinterpretation of the Dao De Jing from the Linguistic Semiology: The Rhetoric of the Invisible World of the Nature and the Origin of the Universe." Human Beings, Environment and Their Future ll, no. 20 (April 2018): 35–70. http://dx.doi.org/10.34162/hefins.2018..20.002.

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Sun, Jihui. "Roger T. Ames’ Translation of Concept Words in Dao De Jing from the Perspective of Translation Ethics of Difference." International Journal of Applied Linguistics and Translation 5, no. 4 (2019): 78. http://dx.doi.org/10.11648/j.ijalt.20190504.15.

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Journal articles on the topic 'Dao de jing'

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