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Dissertations / Theses on the topic 'Daoisim'

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Published: 4 June 2021

Last updated: 17 February 2022

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1

Stanley-Baker, M. "Daoists and doctors : the role of medicine in six dynasties Shangqing Daoism." Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1396009/.

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This dissertation examines the salvific and therapeutic practices of medieval Chinese Daoist organisations. Drawing on the most detailed ethnographic record of medical treatment in early medieval China, the Zhen’gao 真誥 [Declarations of the Perfected], this study examines the work of Yang Xi and the Xus of Jiankang, early members of the Shangqing (Highest Clarity) School. It argues that many of the family’s activities were ultimately concerned with promoting health and curing disease: from tomb-quelling, to divination, to reports on the affairs of deceased relatives. Three main practices form the foci of the analysis: an account of how acupuncture, massage and drugs were entangled with notions of salvation, and how related therapeutic concepts shaped some of the ultimate goals of Shangqing practice. The two research questions addressed are a) how did Shangqing practices function to both cure disease and to grant salvation, and what implications does this question have for modern histories that address religion and medicine as discrete enterprises? By situating the formation of the Shangqing repertoire within the broader context of the religio-medical market, this study maintains that therapeutic competition had formative effects on Chinese religions generally. The artificial and modern division of Medicine and Religion emerge as modern categories with limited value for texturing a history of the healing arts of medieval China. In place of this epistemological cast, this study suggests attention to practice repertoires and the formation of thought-styles as a methodology. Comparing ‘religious’ and ‘medical’ actors in this way allows the uneven contours of local social, geographic and epidemiological conditions to more readily be taken into account in the formation of sectarian identities.

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2

Cho, S. "Death, disease, and Daoism in the Tang (618-907 AD) : a history of Daoist liturgy in medieval China." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597624.

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This study examines Daoist rituals to deal with the recurring concerns in the medieval Chinese religion: the proper sending-off of the deceased, the avoidance of any malevolent effects associated with death, the search for the salvation of the dead. During the early medieval period, Daoism developed rituals that addressed the religious needs unsatisfied by the Confucian ritual framework. One of such concerns was that the newly dead may bring misfortunes to or harm their own family and neighbours. This is often manifested as diseases in the family. Many of the medical texts compiled during the Tang also show a similar aetiology and recommend ritual methods to drive out the pathogenic agents of the malignant ghosts. Likewise, in the popular religious tradition, the main concern was to prevent any malevolent influences from the dead. While exorcistic rituals were performed to the same end in Daoism too, more emphasis was put on the salvation of the dead. Petitioning rituals and zhai-retreats were observed to save the dead from the sufferings in the netherworld and thereby to eliminate their harmful influences on the living. A comparative analysis of the petitioning ritual and the zhai-retreats shows the historical changes during the Tang in which the latter emerged as the most prevalent form of ritual for the welfare of the living and the salvation of the dead, by inheriting the basic ritual structure of the former. By examining anecdotal literature and excavated materials, this study contextualises the prescriptive contents of the sources in the Daoist canon.

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3

Liu, Xian. "Conceptual and comparative formulations of Daoism : an interplay between Daoism and environmental ethics." Online access for everyone, 2006. http://www.dissertations.wsu.edu/Thesis/Spring2006/x%5Fliu%5F051006.pdf.

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4

Van, Zanten Joel. "Foundations of deep ecology : Daoism and Heideggerian phenomenology /." Connect to full text in OhioLINK ETD Center, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=toledo1249483297.

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Thesis (M.A.)--University of Toledo, 2009.
Typescript. "Submitted as partial fulfillment of the requirements for The Master of Arts in Philosophy." "A thesis entitled"--at head of title. Bibliography: leaves 80-83.

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5

Van, Zanten Joel A. "Foundations of Deep Ecology: Daoism and Heideggerian Phenomenology." University of Toledo / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1249483297.

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6

Dittmer, Sienna Miquel Palmer. "Cross-Cultural Ecotheology in the Poetry of Li-Young Lee." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/3027.

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This thesis explores the cross-cultural ecotheology of contemporary American poet Li-Young Lee by looking at the intersection of the human, the natural, and the sacred in his poetry. Close readings of Lee's poetic encounters with roses, persimmons, trees, wind, and light through the lens of Christianity and Daoism illustrate the way Lee is able to merge the Eastern concepts of interconnection and mutual harmony with Western ideas of sacredness and divinity. This discussion places Lee in direct conversation with modern and contemporary ecopoets who use the creative energy of language to express our moral and ethical responsibility to the world around us. Lee's poetry explores an innately sacred and transcendent relationship with the natural world that suggests that our understanding of our human identity is intricately tied to our respect and reverence for our natural environment.

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Assandri, Friederike. "Die Debatten zwischen Daoisten und Buddhisten in der frühen Tang-Zeit und die Chongxuan-Lehre des Daoismus = The debates between Daoists and Buddhists in the early Tang and the Chongxuan teaching of Daoism /." Ann Arbor : ProQuest, 2004. http://swbplus.bsz-bw.de/bsz111940974inh.htm.

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8

Li, Men-dik, and 李民迪. "The unfolding and transformation of Daoism in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B39558204.

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9

Tang, Yun, and 汤云. "Free, resentment, and social criticism: a critical reflection on Daoism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B50567020.

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10

Costa, Matheus Oliva da. "Daoismo tropical: transplantação do Daoismo ao Brasil através da Sociedade Taoísta do Brasil e da Sociedade Taoísta SP." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/1956.

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Made available in DSpace on 2016-04-25T19:20:36Z (GMT). No. of bitstreams: 1 Matheus Oliva da Costa.pdf: 3007182 bytes, checksum: 089b6d6277e0722b7179d86bba7a7583 (MD5) Previous issue date: 2015-08-26
Conselho Nacional de Desenvolvimento Científico e Tecnológico
Daoism is a religion of Chinese origins that since the 19th century started to have contact with the Brazilian culture, beneath the Orientalism force. Since the second half of the 20th century, we see a second wave of Daoism spread, albeit indirectly. In the 1970s the Wǔ family Wu Jyh Cherng within them (Wǔ Zhìchéng) migrates from Taiwan to Rio de Janeiro, Brazil. In the 1990s, this Taiwanese naturalized Brazilian priest of the Celestial Masters Way founded the Daoist Society of Brazil (Sociedade Taoísta do Brasil - STB) along Brazilians, and later the Daoist Society in São Paulo (Sociedade Taoísta SP - ST-SP), which is our object of study. The goal here was to analyze the Daoism transplant process in Brazil through the STB and ST-SP. In addition to a systematization of the authors regarding the transplantation of religions theory, we were based on the theory of cultural hybridization, and a set of interpreters of Brazilian culture and Brazilian religion. We created the central hypothesis that in the STB and ST-SP the Daoism would be increasingly a hybrid result of the Brazilian religious matrix and an ideal model of Daoist linked to China. Methodologically, we conducted an extensive and constant literature review, and we refer to primary printed sources, virtual and audiovisual sources, participatory research, semi-structured interviews and informal conversations. With these data, we performed an analysis using the theoretical framework, which allowed us to confirm the central hypothesis. We also wove systematic contributions on: the presence and the type of Daoism entry in Brazil, identification of socio-historical phases of STB and ST-SP, and several observations about the process and results of transplantation of this Daoist group, such as the accommodation of the Brazilian religious demands on the liturgical rituals of these institutions
O Daoismo é uma religião de origem chinesa que desde o século XIX começa a ter contatos com a cultura brasileira, sob vigor do orientalismo. Desde a segunda metade do século XX observamos uma segunda onda de difusão do Daoismo, ainda indireta. Na década de 1970 a família Wǔ, dentro eles Wu Jyh Cherng (Wǔ Zhìchéng), migra de Taiwan ao Brasil, no Rio de Janeiro. Nos anos 1990, este taiwanês abrasileirado, sacerdote do Caminho dos Mestres Celestiais, fundou junto com brasileiros a Sociedade Taoísta do Brasil (STB), e, mais tarde, a Sociedade Taoísta em São Paulo (ST-SP), nossos objetos de estudo. O objetivo aqui foi analisar o processo de transplantação do Daoismo ao Brasil através da STB e ST-SP. Além de uma sistematização dos autores da teoria da transplantação das religiões, nos fundamentamos na teoria da hibridação cultural, e num conjunto de intérpretes da cultura e religião brasileira. Criamos a hipótese central de que na STB e ST-SP o Daoismo seria cada vez mais um resultado híbrido da matriz religiosa brasileira e de um modelo ideal de daoista ligado à China. Metodologicamente, realizamos uma vasta e constante revisão bibliográfica, e nos servimos de fontes primárias impressas, virtuais e audiovisuais, pesquisa participativa, entrevistas semiestruturadas e conversas informais. Com os dados obtidos, realizamos uma análise através do quadro teórico, o que permitiu comprovar a hipótese central. Também tecemos contribuições sistematizadas sobre: presença e tipologia da entrada do Daoismo no Brasil, identificação de fases sócio-históricas da STB e ST-SP, e diversas observações acerca do processo e dos resultados da transplantação desse grupo daoista, como a acomodação da demanda religiosa brasileira nos rituais litúrgicos das instituições

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11

陳振鴻 and Chun-hung Chan. "The conceptual relationship between Yizhuan and pre-Qin confucianism and daoism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31223965.

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Xu, Jingcheng. "Early Daoism, ecocriticism and the Anthropocene : the case of Edward Thomas." Thesis, Bangor University, 2018. https://research.bangor.ac.uk/portal/en/theses/early-daoism-ecocriticism-and-the-anthropocene-the-case-of-edward-thomas(c559d542-4f8a-4bb4-bf6c-38ee126a1394).html.

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This dissertation will explore the contemporary value of early Daoism, a Chinese indigenous philosophy established prior to the Qin period (221 B.C.E.). It will suggest, as we enter the Age of the Anthropocene, that early Daoist thinking is useful to present-day ecocriticism. In short, it offers a way of restoring spiritual concerns to our thinking about environmental crises that we often presently consider in purely physical and material ways. After setting out the principles of early Daoism and suggesting its usefulness to contemporary ecocriticism, this thesis will consider the poetry of Edward Thomas as a case study of how early Daoism can offer new insights into canonical western literature. It will show how Daoist thinking offers re-readings of Thomas’s poetry that bring spiritual matters to the centre of our understanding of the present environmental quandaries. My project intervenes in the literary field in three ways: firstly, it is a contribution to the literary critical field of Edward Thomas studies; secondly, it brings the tradition of Eastern thought firmly into the realm of ecocriticism; thirdly, it works more broadly to raise the profile of Chinese thinking and further dismantle Euro-American literary and cultural hegemonies.

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Shi, Zhenjing. "The formation and transformation of the Mahaparinirvanasutra in Theravada, Mahayana and Daoism." Thesis, SOAS, University of London, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.406191.

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Wu, I.-Ying. "Being formless : a Daoist movement practice." Thesis, University of Northampton, 2014. http://nectar.northampton.ac.uk/6472/.

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This study aims to develop a Daoist movement practice. Based on qi-energy, Daoism, a Chinese ontological study of being, suggests that Dao is the formless changing of in-between being. I explore how the formless nature of Dao informs my own creative practice. I argue that formlessness signifies an uncertain, unexpected, and constantly changing boundary of the self. Improvised movement emerges from within, and as an extension, of formlessness. The improvisational mode considered here is thereby experiential, an expanded way of being, rather than compositional. This thesis presents a somatic practicing process of embodying Dao in emergent movements. Chapter 1 discusses a practice-as-research methodology, which relates the ways in which practice and theory intersect to the relationship of yin and yang from a perspective of qi-energy. In Chapter 2, I discuss the somatic experience of improvised movement arising from qi and rethink the understandings of "practice" in the encounter between movement-based practices and Daoism. In Chapter 3, I borrow Eugene T. Gendlin's theory of a felt sense and explore how the felt experiencing of qi is activated by a holistic awareness and gives rise to movement through the body based on the Daoist concept of the changing self. Then I explore four diverse states of the in-between inspired by the Daoist philosophy of "light" through improvised movement in Chapter 4. Furthermore, in Chapter 5 I develop a sequential transformation of in-between states toward Dao and discuss this process from a Daoist view of the self. A boundary of the changing states is examined in a series of emergent movements as a process of practicing the self in Chapter 6. I finally reflect upon Dao in my developed principle that focuses on an awareness of subtle emergences, and conclude formlessness, as it corresponds to Dao, is an emerging felt sense of being that is constantly changing before interpretation within the self in this movement practice. DVD abstracts: DVD chapter 1: Four states This series of edited videos offers the viewer a flavour of the four in-between states developed over the course of this research (see Chapter 4). Some of the videos are supported with poetic words. Filmmaker Lotti Gompertz's footage uncovers the subtleties of the energy and emergent movement in the four states. DVD chapter 2: Sharing a practice This video consists of documentary material recorded by a still camcorder during a five-session workshop conducted during this research. The highlights of each stage appear briefly, in sequence, presenting the sense of transformation felt throughout the workshop. Footage of the participant and myself are juxtaposed to reveal the differences and similarities of the movement and energy emerging between us that helped me understand my self and Daoism during the workshop (see Chapter 5). DVD chapter 3: Continuous transformation Drawing on footage shot by Lotti Gompertz, this video presents the highlights of each state of my emergent movement. It provides the viewer with a taste of the subtle transformation of the emergent movement and energy involved in becoming a wu-wei (see Chapter 5). DVD chapter 4: Practicing the self This video documents a session in which the focus was on an awareness of subtle changes and emergences. Documented by a still camcorder, this edited video is composed of footage of a guest participant and myself working in the session (see Chapter 6), allowing emergent movement to unfold. The gradual transformation of a felt sense of the self during the session is revealed through subtitles that capture the words we spoke while moving.

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Chen, Huachang, and 陳華昌. "A study of Cao Cao's connection with daoism and his poetry of immortals." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31242911.

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Zhou, Wen-Qian. "EXAMINING FEMALE LEADERSHIP FROM A DAOIST PERSPECTIVE." OpenSIUC, 2020. https://opensiuc.lib.siu.edu/theses/2717.

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Mainstream leadership studies are concerned mostly about western values. To fill the gap between Western and Eastern perspectives on leadership, this study examines female leadership from a Daoist perspective. Daoism is a valuable and rich philosophical system from China and has a history of more than 2,500 years. Key concepts from Daoism (e.g., harmony, Wei Wu-Wei, Yin-Yang, water-like leadership, and its high regard for females and mothers) were used as alternative and resourceful theoretical foundations for this study. This study was a between-subject 2 x 2 x 2 factorial design (leader candidate’s gender: male vs. female; leadership style: agentic vs. Daoist; and participants’ gender: male vs. female). Four vignettes were created and assigned as stimulus materials to each of the four conditions in the study (agentic male, agentic female, Daoist male, and Daoist female). Participants (N=383) were asked to read one leader candidate vignette and evaluate this candidate on seven aspects (positivity, likeableness, effectiveness, follower empowerment, follower autonomy cultivation, democracy, and leader emergence). Data were collected from MTurk and analyzed using MANOVA. The results indicated a significant main effect for leadership style and a significant two-way interaction effect for leadership style and leader gender. These findings demonstrate that Daoist leadership style was more preferable than agentic leadership style on positivity, likeableness, effectiveness, empowerment, follower autonomy cultivation, democracy, and leader emergence. Additionally, the Daoist female leader candidate was perceived more positively, likeable, empowering, and democratic, than agentic male leader candidate.

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Liu, Yang. "Imagery of female Daoists in Tang and Song poetry." Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/34383.

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This dissertation involves a literary study that aims to understand the lives of female Daoists who lived from the eighth to the twelfth centuries in China. Together with an examination of the various individual qualities manifested in their poetry, this study includes related historical background, biographical information and a discussion of the aspirations and cultural life of the female clergy. Unlike some of the previous scholarship that has examined Daoist deities and mythical figures described in hagiographical texts and literary creations, or on topics such as the Divine Mother of the West and miscellaneous goddesses and fairies, this work takes the perspective of examining female Daoists as historical persons who lived in real Daoist convents. As such, this work concentrates on the assorted images of female Daoists presented in their own poetic works, including those of Yu Xuanji, Li Ye, Yuan Chun, Cao Wenyi and Sun Bu-er. Furthermore, this thesis also examines poetic works about female Daoists written by male literati from both inside and outside the Daoist religion. I do this in order to illustrate how elite men, the group with whom female Daoists interacted most frequently, appreciated and portrayed these special women and their poetry. I believe that a study of their works on Daoist women will not only allow us a better understanding of the nature and characters of female Daoists, but will also contribute to our knowledge of intellectual life in Tang and Song society. An investigation of their varied representation at different historical junctures illustrates the multifarious images of Tang Daoist nuns and the strong commitment that the Song Daoist priestesses made to their religious enterprise, as well as the divergent perspectives and responses that the male intellectuals of the time had for this unique group of women.

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Dull, Carl Joseph. "The Zhuangzi and Nourishing Xin: Causes of Strife, Positive Ideals of Caring for Living, and Therapeutic Linguistic Practice." OpenSIUC, 2011. https://opensiuc.lib.siu.edu/dissertations/311.

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This dissertation seeks to extract the Zhuangzi from a variety of problematic interpretations in English-speaking scholarship. The text has been accused of supporting a variety of moral or epistemic positions, including moral relativism, transcendental mysticism, skepticism, anarchism, and anti-societal asceticism. Against these interpretations I demonstrate the text has a complex but coherent diagnosis of human suffering in a cosmology of change. In response to this diagnosis the text also presents a complex but coherent set of ideals that treat human suffering. This suffering takes many forms, but is particularly problematic in the xin, the organ conventionally regarded as being responsible for wisdom and guidance in human activity. This dissertation performs a thorough analysis of the idea of xin in the Zhuangzi, and demonstrates how the Inner Chapters provide a coherent prescriptive regimen to treat the afflictions of discrimination, completion, and acquisition. When discriminations in the xin are released through forgetting and emptiness, this allows the zhenren to harmonize his conscious attention and bodily activity to dao. Integrating mind, body and spirit with dao allows the sage to wander effortlessly through the emergent processes of yin and yang. Not only does this mean paying attention to the changes of dao, but also means acclimating to those changes.

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Kwong, Ming-wai, and 鄺明威. "Daoist influence on Zheng Guanying's (1842-1922)thought =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B3859870X.

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Zhang, Ji. "One and many : a comparative study of Plato's philosophy and Daoism represented by Ge Hong /." Connect to thesis, 2006. http://eprints.unimelb.edu.au/archive/00002974.

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Bidlack, Bede Benjamin. "In Good Company: the Body and Divinization in Pierre Teilhard De Chardin, SJ and Daoist Xiao Yingsou." Thesis, Boston College, 2011. http://hdl.handle.net/2345/3748.

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Thesis advisor: Catherine Cornille
While no dogmatic declarations have been made on the definition of the body, creeds, councils, and constitutions have affirmed its resurrection. The present work of comparative theology explores the body and divinization in Jesuit Pierre Teilhard de Chardin (1881-1955) and Daoist Xiao Yingsou (fl. Song Dynasty 960-1278). Early in his writing, Teilhard loses interest in discovering the theological significance of the human body in favor of addressing the fulfillment of the Cosmic Body of Christ. Accordingly, studies of Teilhard easily overlook the individual's body. This work derives a theory of the body and its role in divinization from Teilhard by introducing an anthropological category not present in traditional theological language. Shen, the experiencing body, is the word Xiao uses to describe the Daoist in the process of divinization. Shen challenges conventional notions of body, physicality, and their importance to Christian spiritual life. The experiencing body is a living community of souls in relationship to an essential soul, who receives bonding power from Christ. On their own, humans cannot maintain the relationships within themselves, but must surrender them to perfection in Christ. Biblically, Christian anthropology departed from a monistic to a tripartite view with Paul. In the early Church, Irenaeus and Augustine defended a unity of body and soul against the gnostics heresies. Later, Thomas Aquinas formulated a theory of the body as largely defined by the soul. The bodies did not give positive contributions to people's life in God. Teilhard inherited this view of the human, but was unsatisfied with it. At the same time, he read contemporary French philosophers who provided the spark he needed to develop his ideas on creation and divinization. Early in his writing, he considers the body in light of Christology and biology. He drops the question in favor of strengthening an argument for the divinization of the entire cosmos in the Cosmic Body of Christ. Nonetheless, in the pursuit of this answer, his writings imply the individual body. Human bodies most clearly appear in his mysticism of action, which he explains in The Divine Milieu. Teilhard cannot articulate the individual body because he lacks a cosmology that does not choose between non-subsistent matter and selfsubsistent spirit. Xiao Yingsou's commentary on Daoism's Scripture of Salvation provides such a cosmology. Xiao utilizes both word and image to describe a divinizing cosmic body using three terms: dong, ti, and shen. The individual's body in a process of perfection is shen. This body is not a static collection of interworking parts, but a movement of transformation that generates salvific energy for the entire cosmos. Shen highlights in Teilhard's work a body understood as a community interacting with other beings to perfect relationships in Christ. Therefore, the body is physical, but with Teilhard's expanded notion which exceeds the limitations of time and space. This view yields a body that is not an obstacle to divinization, but absolutely necessary for it
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Stulman, Timothy A. "A Cultural Analysis of Chen Yi's Si Ji (Four Seasons) For Orchestra." Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1276884003.

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Su, Yanfang, and 苏艳芳. "Mapping the lost cultural landscape of the Donghua Daoist Temple in Chongqing: a study of the importance ofcultural landscape for Daoist sites." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48348491.

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Daoist architecture, as the cultural carrier of Daoism, has close relationship with cultural landscape which is a key element in the conservation of Daoism sites. However, very little scholarly attention has been paid to it, and obviously this is a threat to the integrity of Daoist architecture and also the intangible part behind it – the continuity of Daoism culture. To date, 86 properties with 5 trans-boundary properties and 1 delisted property on the World Heritage List have been included as cultural landscapes: of these only 3 were in the China, whilst none of them is related to Daoism. The relatively small number of Chinese nomination is due partly to less concern to the cultural landscape during inscription in china, despite its great importance. Moreover, though some Daoism sites and architecture have been proved to have universal value and inscribed as world heritage, such as Mount Qingcheng and Dujiang yan Irrigation System, Ancient Building Complex in the Wudang Mount and Mount Sanqing shan National Park, some official presences have ignored the fact that they would fulfil the category of continuing landscape of outstanding universal value with cross reference to the associative cultural landscape category. And the objective of this dissertation is to provide an understanding of the close relationship between Daoist architecture and cultural landscape which seems to have never been integrated with each other, and also the important role that cultural landscape plays in the survival and conservation of Daoist architecture, through a case study of a Daoism temple in Chongqing.
published_or_final_version
Conservation
Master
Master of Science in Conservation

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Au, Ho Vanessa, and 區皓. "Buddhist monks and Daoist priests in Jinyong's "condor trilogy"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B42925848.

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Jang, Jaeho. "The doctrine of theodicy in a scientific age : examining the evolutionary theology of John Haught and the Daoist philosophy of Zhuangzi." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25822.

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Modern evolutionary science has brought a sharp focus to bear on the problem of evil, and especially of natural evil and suffering in the natural world. Moreover, I believe that contemporary theodicy may benefit from engagement with the East Asian religion, Daoism. Therefore, I will comparatively examine the work of the evolutionary theodicy of Haught and the Daoist philosophy of Zhuangzi. I will not cover all of the thought of Haught and Zhuangzi, but instead I will focus on their ideas concerning the problem of evil, and develop them in harmony with evolutionary science. In order to do this comparative study, I will suggest the necessity of a new methodology, and propose five steps for the comparative work between religion and science and between Christianity and Daoism: description, comparison, generalisation, differentiation and supplementation. Based on this methodology, I will generalise the ideas of Haught and Zhuangzi on evil into seven different theodicies (the natural state defence, the free action defence, the suffering God defence, the hidden God defence, the harmony defence, the progress defence, and the final fulfilment defence). I will then supplement the evolutionary theodicy of Haught with the Daoist ideas of Zhuangzi on the basis of their differences. The main aim of this study is to develop Christian theodicies to inform both the West and the East in a scientific age by comparing the evolutionary theology of Haught and the Daoist philosophy of Zhuangzi. I will suggest that Western evolutionary theodicies would benefit from engagement with the Daoist philosophy of Zhuangzi, and that the evolutionary theodicy of John Haught might be of benefit in an Asian Christian context. I also expect that the Daoist philosophy of Zhuangzi can be seen in a new light through conversation with the evolutionary theology of Haught and evolutionary science generally. I hope that this thesis can be a catalyst for comparative study between religion and science and between Christianity and Daoism.

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Hurt, Russell L. "The devil kings in medieval Daoism: A study of the "Most High Dongyuan Scripture of Divine Spells"." Connect to online resource, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1442961.

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LaFerla, Nina. "Modernity and the mountain Daoism, its traditions, and the religious economy of the Reform Era, 1978-2008 /." View electronic thesis (PDF), 2009. http://dl.uncw.edu/etd/2009-1/laferlan/ninalaferla.pdf.

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Hammerstrom, Erik Joseph. "The mysterious gate: daoist monastic liturgy in late imperial China." Thesis, University of Hawaii at Manoa, 2003. http://hdl.handle.net/10125/7102.

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In this thesis I argue that in order to understand Daoist monasticism we must understand their daily liturgy. As one of the few practices shared by members of a religious order spread over a large geographical area, the liturgy represents the most basic set of views and practices its members shared. As chanted text, liturgy also represents textual doctrine 'in action,' by examining the contents of that liturgy we gain greater insight into the nature of Daoist monasticism. I begin by reviewing the history of the Daoist monastic school known as the Quanzhen. In the second chapter I examine the social and soteriological roles of liturgy according to the most dominant order of the Quanzhen, the Longmen, by relying on liturgical and normative texts. In the third chapter I analyze an influential Longmen liturgical manual. Finally, I compare the structure of Daoist liturgy with the daily liturgy of Chinese Buddhist monasteries. I also contrast the Daoist monastic liturgy with other forms of Daoist ritual in order to demonstrate the unique nature of Daoist monastic liturgy.
vii, 134 leaves

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Downing, Mikkel Nikolai Unger. "Taijiquan og qigong : daoistiske treningssystemer i Norge : et studie av treningens åndelige dimensjon /." Oslo : Institutt for kulturstudier og orientalske språk, Universitetet i Oslo, 2007. http://www.duo.uio.no/publ/IKOS/2007/59589/Taijiquanxogxqigong-1.pdf.

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Kirby, Christopher C. "Naturalism in the Philosophies of Dewey and Zhuangzi: The Live Creature and the Crooked Tree." [Tampa, Fla] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002645.

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Lisovskis, Olegas. "Idealios asmenybės koncepcija klasikinio daoizmo filosofijoje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130802_111306-51061.

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Šiame darbe nagrinėjamos klasikinio daoizmo filosofijos iškeltos idealios asmenybės savybės. Šiame tyrime remiamasi geriausių Rusijos sinologų veikalais, taip pat daoizmo pradininkų vertimais į lietuvių kalbą, lietuvių daoizmo tyrinėtojais.
In this master's paper are ivestigated the features of ideal person in the philosophy of classical daoism. This paper is based on the analysis of the best works of russian synologists and the lithuanian translation of daosim ancestors works, also on the analysis of the works of lithuanian imvestigators in daoism philosophy.

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Liu, Xun. "In search of immortality Daoist inner alchemy in early twentieth century China /." online access from Digital dissertation consortium, 2001. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3054773.

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Monroy, Eric. "Hur östasiatiska läror framställs i svenska läroböcker för gymnasiet : ur en religionskritisk teoribildning." Thesis, Uppsala universitet, Religionssociologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-432427.

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This study seeks to explore how Swedish textbooks in religion for upper secondary school presents East Asian teachings. The main focus will be on Confucianism, Daoism and Shinto. The aim is to explore how textbook authors relate to the Western concept of reli-gion when they describe the three East Asian teachings. Where do the authors choose to put the most emphasis when the coverage of the textbooks is limited? The study is done by qualitative text analysis as method. The theoretical perspective used is primarily critical religion theory. Five textbooks of religion for upper secondary school were studied and show in the results the different themes found in the texts regarding East Asian teachings. The analysis shows that Confucianism, Daoism and Shinto are presented in the textbooks as something different compared to the world religions. Occasionally the three teachings are portrayed as obsolete. By using a critical religion theory, it seems that the textbook authors were occasionally trying to fit in the teachings as sui generis religion. The authors seem to be aware that religious practice can be different in East Asia than it is generally done in the west. This study should be of help to Swedish religion studies teachers when educating in the subject. It is easy to fall into the trap of explaining foreign teachings through sui generis religion. By being critical before deciding to make use of Swedish textbooks in religion we can avoid reproducing unfair notations of East Asian teachings.

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Li, Men-dik. "The unfolding and transformation of Daoism in Hong Kong Xianggang dao jiao de fa zhan yu tui bian yan jiu /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/HKUTO/record/B39558204.

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Emerson, Whitney. "All of Chinese Literature Condensed: A Sourcebook from the Playwright, Director, and Biggest Fan." Master's thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5932.

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Aristotle stated in his Poetics that theatre's dual purpose was to educate and entertain. Centuries later the Roman Horace and Indian Bharata echoed his same sentiments. I intend to realize all three theorist's ideas on the theatre by creating an original educational and entertaining work and bringing it to performance. The audience will retain information without being aware of learning if it is presented in a pleasurable way. The most important geopolitical relationship of this century will be between China and America. In order to educate the American public about the culture of The Middle Kingdom, I propose to write and direct my own play, condensing all three thousand years of Chinese literature into a one hundred and ten minute performance. I will benefit from the personal nature of this thesis by experiencing every stage of a play's production: from idea to page to performance. My thesis will be made of three major parts: conceiving and writing the play, a journal of directing the debut production, and a third section made of choices, influences, and reflection on the entire experience. In this manner, the ideas swirling in my head may be made clear to others reading this thesis. The play itself will be a comical distillation of ten selected works of Chinese literature. Four non-gender specific American actors will seem to make up the show as it performs in a tongue-in-cheek way. Taking my stated goal of entertaining and educating the audience to heart, the overarching plot of the play will center on the four actors teaching the audience about the literature and culture of China by acting out scenes and telling stories. The information in the scenes will be targeted to a normal American citizen's educational level with liberal doses of humor added. The four actors will be playing fictionalized versions of themselves and at times breaking character by explaining and setting up the theatricality of the piece to the audience. Part of the fun of the show will be seeing how these actors explain a subject as obtuse as Chinese literature to Americans. Perhaps a cooking metaphor is the best way to think of the play: I will chop up raw Chinese literature, the actors will boil it onstage, the theatregoer will consume the mix, and exit the theatre full of entertaining intellectual nourishment. My experiences directing and producing the finished play will be recorded in a journal as a resource for future directors. I imagine directing the play will be the most challenging aspect of this thesis. How is the play changed when other people interact with it? How will the audience receive it? In addition, Committee Chair Mark Routhier and my thesis Committee Members, Mark Brotherton and Tan Huaixiang, will also give written responses to the play's performances. The play will be performed October 10-13, 2013 in the University of Central Florida's Performing Arts Complex Studio 2 classroom. In the final section I will write a reflection on the entire process. This will serve the dual purpose of giving me a place to collect my thoughts and giving others a special insight to the growth they might experience when producing this play. Foremost among my influences in writing a play with this subject matter are the style and tone of The Reduced Shakespeare Company.
M.A.
Masters
Theatre
Arts and Humanities
Theatre

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曾達輝 and Tat-fai Tsang. "The Daoist Shangqing sect in the eastern Jin and southerndynasties period (317-589)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31221762.

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Huang, Linda. "Opening Up to the Universe: Cai Guoqiang's Methodology from 1986 to 1996." University of Cincinnati / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1377875580.

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Chan, Chun-hung. "The conceptual relationship between Yizhuan and pre-Qin Confucianism and Daoism Yi Zhuan yu xian qin Ru Dao si xiang zhi guan xi /." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?

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Chiang, Fu-Chen. "Models in Taoist liturgical texts. Typology, Transmission and Usage : a case study of the Guangcheng yizhi and the Guangcheng tradition in modern Sichuan." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5001/document.

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L’objectif de cette thèse est d’analyser une vaste collection de textes rituels taoïstes, le Guangcheng yizhi, qui a été compilé dans la province du Sichuan au 18e siècle. Cette collection est le fondement d’une tradition liturgique locale toujours vivante. La thèse aborde cette collection à la fois par une approche historique, en donnant le contexte social et religieux et en retraçant le processus de la compilation, de l’impression et de la diffusion, et par une approche de travail sur le terrain pour comprendre sa mise en pratique. Les deux premiers chapitres introduisent l’histoire du taoïsme au Sichuan depuis la dynastie des Qing jusqu’aujourd’hui, et plus précisément l’histoire textuelle du Guangcheng yizhi. Les chapitres suivants développent l’analyse de la tradition Guangcheng en développant la notion de "taoïste Guangcheng", et en explorant la typologie et la structure de ses rituels. Il s’intéresse à la construction d’un grand rituel par la combinaison de rites indépendants, et ce que ce processus nous apprend de la carte mentale que les taoïstes Guangcheng ont du répertoire de leur tradition. Enfin, le chapitre 6 développe le cas des rituels de repaiement de la dette de vie (huanshousheng) dans la tradition Guangcheng
The basic theme of this dissertation is to understand a large collection of Taoist ritual texts from Sichuan, Guangcheng yizhi, first compiled in the 18th century and forming the basis of a living local ritual tradition. The dissertation uses both the historical approach (looking at the history of compiling, printing and using the collection) and fieldwork. The first two chapters introduce the history of Taoism in Sichuan since the Qing dynasty, and of the Guangcheng texts in particular. Then it explores the Guangcheng tradition developing notions such as “Guangcheng Taoist”, and the structure and typology of rituals. It analyses the building of a grand ritual and its “rundown” made of many smaller rites; this sheds light on the mental map of Taoists as they appropriate the shared ritual repertoire of their tradition. Finally chapter 6 analyses the ritual of repayment of life debt (huanshousheng) in the Guangcheng tradition

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Kim, Suhrewng. "Naturally Artificial : Pixels of Shadows." Thesis, Konstfack, Industridesign, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-6884.

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This thesis introduces and reflects on a design proposal, Naturally Artificial, which explores the nature-culture and human-environment relationship through Daoism and the concept of life-world. By embracing the vagueness within the relationship, it is an attempt to focus more on the present, before setting up a future scenario. It is natural for humans to produce the artificial. Human activities leave traces on the Earth, which becomes deeply implanted in the space that we live in. Daoism suggests to focus on the present which is a complex flow that is producing patterns of humans. With the concept of life-world, human life; activities, emotions, etc, are invited to the center of the discussion. Through a designerly method, is it possible to notice and embrace the complex blend between nature and culture? How could design contribute to understand and feel the reality of the present, instead of guessing and speculating the future? Pixels of Shadows is one part of the design program Naturally Artificial. It is an experience design installation, which is a wall of light showing constantly moving patterns of shadows. Unlike many interaction design projects or media art projects, East-Asian concepts and formgiving languages are used to test the possibility of a local originality within the Western-based discipline. Instead of LED screens and glossy surfaces, softer materials such as handcrafted paper and wood is used for the front screen. A Korean concept within traditional architectures, to be in harmony and connection with nature and the environment is the core of the design concept and visual language.

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Ozkan, Cuma. "A comparative analysis| Buddhist Madhyamaka and Daoist Chongxuan (Twofold Mystery) in the early Tang (618-720)." Thesis, The University of Iowa, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1540391.

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The interactions between Chinese religions has occupied an enormous amount of scholarly attention in many fields because there have been direct and indirect consequences resulting from the interactions among Buddhism, Daoism, and Confucianism. These religious traditions have obviously influenced each other in many respects such as rituals, doctrines, textual materials, philosophy and so on. Accordingly, I will, in this paper, critically analyze the implications of the interactions between Buddhism and Daoism by examining Twofold Mystery. Since Twofold Mystery is heavily dependent on Madhyamaka Buddhist concepts, this study will, on the one hand, examine the influence of Madhyamaka Buddhism on the development of Twofold Mystery. On the other hand, it will critically survey how Twofold Mystery remained faithful to the Daoist worldview.

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"The Confessional Writing in Early Daoism: A Survey of Medieval Daoist Petition and Declaration Documents." Master's thesis, 2017. http://hdl.handle.net/2286/R.I.44260.

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abstract: Since Ruth Benedict introduced the dual concepts of “shame culture” and “guilt culture,” far Eastern Asian societies have placed more emphasis on such “shame culture.” However, Wolfram Eberhard has indicated that Ruth’s dualism may be questionable, and he has pointed out that there are several documents composed by non-Confucian elites that are available to study. Furthermore, Paul Ricoeur claims that language, especially that in confession, is the best source to study to understand guilt and shame cultures. Thus, I would like to study confessional writings in early Daoism. These so-called confessional writings include the Personal Writs to the Three Officials, the zhang-petition in the Celestial Master tradition, and the ci-declaration in Lingbao rituals. If the Personal Writs documents a true practice in history, it should contain the most itemized and profound “feeling of guilt” according to the earlier texts. Most petitions recorded in Master Vermilion Pine’s Almanac only include some formula for confessional words rather than specific confessions. But, I have found some flexible sections, which may be reserved for specific confession, in these formulaic petitions. I also explore two anecdotes about specific confessions in the Six Dynasties to support my claims. I discuss the format, structure and functions of the ci-declaration, an ancient but new writ system in Lingbao retreats. By far the majority of confessions in Lingbao tradition are public and formulaic, but the Lingbao scripture also contains personal confession. Much like the petition, the ci-declaration is personal but contains formulaic writing.
Dissertation/Thesis
Masters Thesis East Asian Languages and Civilizations 2017

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"History and transmission of Daoist spirit-writing altars in Hong Kong: a case study of Fei Ngan Tung Buddhism and Daoism Society." 2015. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1291335.

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Luo, Dan.
Thesis Ph.D. Chinese University of Hong Kong 2015.
Includes bibliographical references (leaves 284-290).
Abstracts also in Chinese.
Title from PDF title page (viewed on 20, September, 2016).

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Chen, Chen Lung, and 陳振龍. "Visual Descriptions of Hells in Hinduism, Buddhism and Daoism." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/87712274872168881806.

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碩士
國立臺灣科技大學
設計研究所
91
The purpose of this study is to understand what hells in different religions look like. Visual descriptions of hells are analyzed through a literature review of Hinduism, Buddhism and Daoism, indicating common and unique attributes of those non-existing worlds. Hells seem to be places vast and dark, full of hot, sharp, terrible, rancid and poisonous dangers. People in hells suffer from punishments such as being squeezed and hit and feel pain and disgust. Prisoners of hells are enslaved, beaten, as well as constrained in places filled with horrible and weird atmospheres. Monsters emerge from nowhere, and torture the sinners to their hearts’content. Cultures and religions differ between geographical locations, as do hells. The Hell of Coldness, for example, exists only in Buddhism and Daoism which are predominantly found in Northern Asia. Since India is tropical, feeling cold can hardly be conceptualized as punishment. Insects, on the other hand, play an important role in Hindu hell, but can rarely be found in Buddhism and Daoism. Cultural differences also lead to different punishments. Violation of the Varnashrama-Dharma system is emphasized in Hinduism, while Confucianism and Yin-Yang to a certain extent determine the hellish doctrines of Chinese hells.

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Michael, Thomas. "The body, the world, and soteriology in early Daoism /." 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3006537.

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Chan, Steven San-Hu. "American Daoism a New Religious Movement in global contexts /." 2008. http://etd.utk.edu/August2008MastersTheses/ChanStevenSanHu.pdf.

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"Warrior gods and the Song-Yuan transformation of daoism." 2011. http://library.cuhk.edu.hk/record=b5894507.

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Liu, Jingyu.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 97-101).
Abstracts in English and Chinese; includes Chinese.
Introduction --- p.1
Chapter Chapter One --- The Prominence of Daoist Warrior Gods --- p.12
Chapter 1 --- Black Killer --- p.12
Chapter 2 --- Zhenwu --- p.19
Chapter 3 --- Marshal Deng Bowen --- p.29
Chapter 4 --- Marshal Wen Qiong --- p.32
Concluding Remarks --- p.34
Chapter Chapter Two --- The Cult of Marshal Wen in the Daoist Canon --- p.37
Chapter 1 --- Authorial Background --- p.37
Chapter 2 --- The Rites of Earth Spirits --- p.38
Chapter 3 --- "Hagiography of Grand Guardian Wen, Supreme Commander of the Earth Spirits" --- p.45
Chapter 4 --- The participation of Heavenly Master Daoism --- p.63
Concluding Remarks --- p.66
Conclusion --- p.68
Appendix --- p.72
"Hagiography of Grand Guardian Wen, Supreme Commander of the Earthly Spirits" --- p.72
地祗上將溫太保傳 --- p.84
"Addendum to the Hagiography of Grand Guardian Wen, Supreme Commander of the Earthly Spirits" --- p.91
溫太保傳補遺 --- p.94
Bibliography --- p.97

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Huang, Yuan-Tien, and 黃源典. "The Research of logotherapy in the Pre-Qin Daoism." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/56036162853241071636.

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博士
淡江大學
中國文學系博士班
94
The puzzlement of life originates from the self-doubt ness and the confusion of value judgment. Although the applied science has had fruitful results, it still couldn’t satisfy human beings’ spiritual happiness at all. Thus, it makes people sigh with deep emotion by asking themselves the reason to be the mankind and of what the value is. The answer to this puzzlement can be found in the thoughts of pre-Qin Daoism which can ease the heart of human, judge its value and even properly measure and offer the remedy and implication for the social phenomenon. Daoism’s intentions of Wu-Wei, Bao-Zhen, Shu-Tzin and Sho-Hen can help reassure the appearance of things, regain nature essence and even achieve the eternal balance and peace of whole things among the Heaven, the earth, and the mankind. Searching from the meaning of the thoughts, the realization of self-fulfillments and harmony of society can be revealed. Its implication of spirit and meaning of life can be truly determined as the main thoughts of Therapy. Therefore, tracing back to the four Daoism classics, Lao-Zi, ZhuangZi, Huangdi Four Classics and GuanZi to re-investigate its meaning and value, it is namely a therapeutical way that contains rich recourses. With the analysis and intended meaning of Therapy and the third psychological school in Viktor E. Frankl (1905- 1997), the text is divided into five chapters. The first chapter starts with the research motive, methodology, and the expectancy achievement. In addition, it illustrates the terms used in the whole text and the overlapping thoughts between Frankl and China philosophy. The second chapter expounds the theory and its application of Lao-Zi’s Therapy and three main fields of Lao-Zi’s culture, meaning and health treatment. Then I use the concept of life pureness, the care between creation and I, and profound truth as a response. Chapter three centered on ZhuangZi discusses, in order to handle the anxiety and misgivings, how to use Xin-Zhai、Zuo-Wang to break the social existing value judgment and to have clear and quiet heart to embrace the natural strength of life. Chapter four talks about Huang-Lao Daoism. It analyses the treatment specialty of Huangdi Four Classics and the Four Chapters of the GuanZi, through the harmonious way to manage of body and mind by Four Negation Theory with Empty、One、Emptiness、Traquilness to boost the self-cultivation processing. The conclusion part touches upon the compatibility, particularity of pre-Qin Taoist’s thoughts of Therapy to present each other''s similarities and differences through the comparison with investigation. Taking into account the era topic, this text contains forefathers'' relevant research and the proven of the emergence and content of therapeutics. With the things mentioned above, we probe into interpersonal relationship, system, natural aspect and infer the reason of Dao to the growth without interference and the giving-up to have all in order to reveal the spirit showing the harmony between man and nature. Thus humans can find their own right places to fit in from the fixed life quandary.

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LIN, CHING-I., and 林靜怡. "A Reserch of Daoism Temple Board in I-LAN City." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/58956837506951724859.

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McGee, Neil E. "Questioning Convergence: Daoism in South China during the Yuan Dynasty." Thesis, 2014. https://doi.org/10.7916/D8CR5RHR.

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This dissertation challenges the existing narrative in the history of Daoism that asserts that it was precisely during the Yuan period when all the different lineages "converged" to form the "two great Daoist schools" of Quanzhen and Zhengyi and furthermore suggests that there was a progression to this convergence, that the Quanzhen school in the north was "replaced" in imperial favor by the Celestial Masters of the Zhengyi school in the south after the Mongols conquered the Song dynasty in 1276. By critically examining contemporaneous sources, especially inscriptions, this study reveals that the patriarchs of the Zhang family of Mount Longhu ("the Celestial Masters of the Zhengyi school") were not the most influential or authoritative Daoists during the Yuan. In fact, it was the patriarchs of the lineage of the Mysterious Teachings that were the most eminent and influential Daoists from the south. In comparing the roles played by the Mysterious Teachings in contradistinction to the Celestial Masters, this study dismantles the prevailing narrative that the patriarchs of the Zhang family of Mount Longhu were the sole spiritual and political authorities over Daoism throughout Chinese history and shows that they did not in fact fully established themselves as the perennial sacred leaders of Daoism until the Ming dynasty.

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