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Relevant bibliographies by topics / Daoisme

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Academic literature on the topic 'Daoisme'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Daoisme"

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Wang, Robin R. "From Female Daoist Rationality to Kundao Practice." Review of Religion and Chinese Society 7, no. 2 (2020): 179–98. http://dx.doi.org/10.1163/22143955-00702003.

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Abstract By presenting Cao Wenyi (1039–1119), a female Daoist in the Song dynasty, and Kundao Academy 坤道学院, a training center for female Daoists in contemporary China, this essay challenges Max Weber’s description of Daoism. This analysis criticizes two aspects of Weber’s basic position on Daoism, namely, his claims that it is irrational and egoistical. The essay argues that Weber’s account of “magical and irrational” features in Daoism is due to a deep-seated philosophical framework that fails to appreciate Daoism’s relational rationality, which takes one part in relation to many other parts, as shown in Cao’s work. Weber’s inadequate treatment of Daoism leads him not only to ignore or dismiss the roles of female Daoists in Chinese society but also to describe Daoism as egoistical and lacking in social functions. The investigation of Kundao Academy reveals a living reality in which female Daoists have a deep and immediate commitment and goal to serve the community. The study of past and present female Daoist voices invites us to rethink the very notions of man/male/masculinity and woman/female/femininity and offers a path for investigating relationships between the hegemonic power of social structures and female subjective agency through the interface of classical texts and contemporary contexts.

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Chi-Tim, Lai. "Daoism in China Today, 1980–2002." China Quarterly 174 (June 2003): 413–27. http://dx.doi.org/10.1017/s0009443903000251.

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Drawing on Daoist Association sources, fieldwork and interviews, this article analyses some major aspects of Daoism in China today. It first presents the revival of destroyed Daoist temples, the return of liturgical activities in Daoist temples and the establishment of training classes for young Daoists. It also discusses the restoration of ordinations of Daoists at the Quanzhen monastery Baiyun guan and the Halls of Zhengyi Tianshi at Longhu shan. Based upon the National Daoist Association's statistics from 1996, there were about 20,000 “Daoist priests who live at home,” called sanju daoshi, who perform Daoist ritual outside monasteries in local communities across China. Despite the state's policy of controlling sanju daoshi, the revival of Daoist ritual tradition in village temples in China today reveals that Daoism is still very much alive in Chinese communities.

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Siegler, Elijah. ""Back to the Pristine: Identity Formation and Legitimation in Contemporary American Daoism." Nova Religio 14, no. 1 (2010): 45–66. http://dx.doi.org/10.1525/nr.2010.14.1.45.

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This article, based on personal interviews and written surveys of dozens of Americans who self-identify as Daoist, asks how American Daoism provides meaning and shapes the identity of its American adherents. Using Wade Clark Roof's theories about Baby Boomers's spiritual quest as a search for meaning, this article shows how American Daoism can be both a component of and a resolution to this spiritual quest. It analyzes the strategies American Daoists use to assemble a stable identity, including constructing lineages based on personal transmission and positing the existence of an "inauthentic" Daoism, often identified as "folk" or "religious," which serves to authenticate their perceived spiritual Daoism.

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Komjathy, Louis. "Tracing the Contours of Daoism in North America." Nova Religio 8, no. 2 (2004): 5–27. http://dx.doi.org/10.1525/nr.2004.8.2.5.

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ABSTRACT: Utilizing an interpretive model based on "family resem-blances," this paper provides a survey of Daoist teachers and organizations in North America, giving particular attention to those individuals who fall on the "close relations" (Daoist priests, lineage holders) side of the spectrum. The paper first discusses the question of identity with respect to American Daoists. The author advocates the principle of self-identification as an initial methodology, with the additional distinction of Daoist adherents (birthright and convert) and sympathizers. Next, the paper discusses Daoist teachers and organizations in North America via two primary chartological methods: (1) a chronological discussion of the social history of Daoism in North America; and (2) an interpretive framework centering on three models, namely, literati, communal or ritual, and self-cultivation. The author emphasizes that the predominant model in American Daoism centers on self-cultivation, focusing particularly on personal health and healing.*

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Cooper, David E. "Daoism, Nature and Humanity." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 95–108. http://dx.doi.org/10.1017/s1358246114000034.

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AbstractThis paper sympathetically explores Daoism's relevance to environmental philosophy and to the aspiration of people to live in a manner convergent with nature. After discussing the Daoist understanding of nature and the dao (Way), the focus turns to the implications of these notions for our relationship to nature. The popular idea that Daoism encourages a return to a ‘primitive’ way of life is rejected. Instead, it is shown that the Daoist proposal is one of living more ‘spontaneously’ than people generally do in the modern, technological world, and of allowing other beings to do so as well. These themes are clarified in a final section, inspired by some Daoist remarks, devoted to the relationship of human beings with animals.

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Raz, Gil. "‘Conversion of the Barbarians’ [Huahu ] Discourse as Proto Han Nationalism." Medieval History Journal 17, no. 2 (2014): 255–94. http://dx.doi.org/10.1177/0971945814545862.

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In the early medieval period, many Chinese viewed the growing popularity of Buddhism, and the rapid integration of Buddhism into Chinese religious life, as a challenge to their own civilisation. A major aspect of the resistance to the growing dominance of Buddhism was a discourse known as the ‘conversion of the barbarians’. This basic narrative of this discourse claimed that Laozi had journeyed west to India where he either became the Buddha or taught the Buddha. This discourse, which was elaborated in several Daoist texts into complex cosmological and mytho-historical narratives thus asserted the primacy of Daoism and relegated Buddhism to a secondary teaching, inferior to Daoism, suitable for ‘barbarians’ but not for Chinese. This article discusses the development of this discourse, focusing on texts written by Daoists during the fifth century when this discourse was particularly vehement. In this article I will show that this discourse was not merely resistant to Buddhism, but was also critical of various Daoist groups that had accepted Buddhist ideas and practices. Significantly, this discourse associated Daoism with the essence of Chinese civilisation, rather than as a distinct teaching.

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Tadd, Misha. "Ziran: Authenticity or Authority?" Religions 10, no. 3 (2019): 207. http://dx.doi.org/10.3390/rel10030207.

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This essay explores the core Daoist concept of ziran (commonly translated as spontaneity, naturalness, or self-so) and its relationship to authenticity and authority. Modern scholarship has often followed the interpretation of Guo Xiang (d. 312) in taking ziran as spontaneous individual authenticity completely unreliant on any external authority. This form of Daoism emphasizes natural transformations and egalitarian society. Here, the author draws on Heshanggong’s Commentary on the Daodejing to reveal a drastically dissimilar ziran conception based on the authority of the transcendent Way. The logic of this contrasting view of classical Daoism results not only in a vision of hierarchical society, but one where the ultimate state of human ziran becomes immortality. Expanding our sense of the Daodejing, this cosmology of authority helps unearths greater continuity of the text with Daoism’s later religious forms.

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CHAN, Benedict S. B. "關於以道家進路反對自由優生學的疑問". International Journal of Chinese & Comparative Philosophy of Medicine 14, № 2 (2016): 119–23. http://dx.doi.org/10.24112/ijccpm.141622.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.In the debate over liberal eugenics, scholars such as Nicholas Agar argue that liberal eugenics can benefit the world in different ways; it is helpful, for example, in preventing genetic diseases. Nevertheless, scholars such as Jurgen Habermas are against liberal eugenics because they consider liberal eugenics to be too artificial and to erase the distinction between the human and the manufactured. David Chai argues further that Daoism, especially Zhaungzi’s views, can contribute to Habermas’s argument by offering an ontological base. In this paper, I raise the question of whether such a Daoist approach is too strong and may reach a conclusion that most people cannot accept. Although this does not mean that the Daoist approach must be mistaken, it is at least a legitimate question that Daoists should answer.DOWNLOAD HISTORY | This article has been downloaded 206 times in Digital Commons before migrating into this platform.

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Juzefovič, Agnieška. "THE PHENOMENON OF DAOISM IN CHINESE CIVILIZATION." CREATIVITY STUDIES 2, no. 2 (2009): 172–82. http://dx.doi.org/10.3846/2029-0187.2009.2.172-182.

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In this article Daoism is analyzed in the context of Chinese culture. It is demonstrated how the ideas of Daoism were shaped and matured in the Chinese civilization and how they reflect the peculiarities of the civilization of Eastern Asia and China. The author revives the genealogy and authorship of the main works of the Daoists (Daodejing, Zhuangzi) and analyzes their influence on the development of Daoism tradition during later periods. It is argued that Daoism was formed as the reaction towards the crisis of old Zhou culture and feeding degradation of Confucian rituals followed by the ruling circles. Different correlations are emphasized between the development of Chinese civilization and the maturation and transformation of Daoists’ ideas. It is demonstrated that Daoism is a natural product of its epoch and society; thus, it could not be dissociated from common Chinese cultural, religious and philosophical context, but rather analyzed together with it. Finally, the discussion is held on the anti‐rationality, sceptical view towards mind and logical argumentation.

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Miller, James. "Is Green the New Red?: The Role of Religion in Creating a Sustainable China." Nature and Culture 8, no. 3 (2013): 249–64. http://dx.doi.org/10.3167/nc.2013.080302.

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The Chinese Daoist Association has embarked upon an ambitious agenda to promote Daoism as China's "green religion". This new construction of a "green Daoism" differs, however, from both traditional Chinese and modern Western interpretations of the affinity between Daoism and nature. In promoting Daoism as a green religion, the Chinese Daoist Association is not aiming to restore some mythical utopia of humans living in harmony with nature, but instead to support a nationalist agenda of patriotism and scientific development. At the same time, as I shall argue, this agenda may deliver positive benefits in the form of protecting the local environments around important sacred sites that are located in areas of outstanding natural beauty.

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Dissertations / Theses on the topic "Daoisme"

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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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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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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 <i>zhai-</i>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 <i>zhai</i>-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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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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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<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico<br>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<br>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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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.<br>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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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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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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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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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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Books on the topic "Daoisme"

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Karlsen, Hugo Hørlych. Evnen til at føle sorg: Følelser og psykopati i kinesisk medicin. 2nd ed. NordØsten Forlag, 2008.

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Karlsen, Hugo Hørlych. Følelser i kinesisk medicin. NordØsten Forlag, 2004.

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Karlsen, Hugo Hørlych, Sten Svensson, and Petra Vestergaard Pedersen. Tao, Zen & Østens indsigt: Rytmen og energien i dit liv. NordØsten Forlag, 2005.

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Daoism. 3rd ed. Chelsea House, 2009.

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Twist, Amber. Daoism. Lucent Books, 2005.

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Kohn, Livia. Introducing Daoism. Routledge, 2008.

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Karlsen, Hugo Hørlych. Syntetisk medicin og alternativ behandling: Erfaringer om jordens liv og helbredelsens mulighed. Forlaget Klitrose, 1995.

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1956-, Kohn Livia, ed. Women in daoism. Three Pines Press, 2003.

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Awakening to Reality: The "Regulated Verses" of the Wuzhen pian, a Taoist Classic of Internal Alchemy. Golden Elixir Press, 2009.

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Cao, Feng. Daoism in Early China. Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-55094-1.

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Book chapters on the topic "Daoisme"

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Assandri, Friederike. "Daoism." In Encyclopedia of Sciences and Religions. Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1638.

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Barbalet, Jack. "Daoism." In Confucianism and the Chinese Self. Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-6289-6_4.

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Bidlack, Bede Benjamin. "Daoism." In Interreligious Philosophical Dialogues. Routledge, 2017. http://dx.doi.org/10.4324/9781315111070-1.

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Kohn, Livia. "Daoism—Enhancing Cosmic Energy: The Daoist Body in the Twenty-first Century." In Transhumanism and the Body. Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342768_3.

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Miller, James. "Daoism and Nature." In Science Across Cultures: The History of Non-Western Science. Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0149-5_20.

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Lee, Jung H. "Daoism and “Morality”." In The Ethical Foundations of Early Daoism. Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137384867_2.

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Lai, Karyn. "Daoism and Confucianism." In Dao Companion to Daoist Philosophy. Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-90-481-2927-0_21.

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Yao, Zhihua. "Daoism and Buddhism." In Dao Companion to Daoist Philosophy. Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-90-481-2927-0_22.

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Miller, James. "The Locative Imagination." In China's Green Religion. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231175869.003.0005.

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Schools of Daoist practice have traditionally been formed around specific mountain sites in China partly because Daoists value the experience of particular configurations of qi flowing through the unique topography of each location. This suggests that nature should not be understood as a generic, universal resource that is more or less the same everywhere. Rather Daoists have valued nature in particular ways in particular places for particular reasons. A problem in environmental ethics is whether to consider the “environment” as a cosmological universal, or as the sum of specific, local issues and practical problems. Daoism emphasizes the local, but as the way to approach the universal.

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Feuchtwang, Stephan. "Daoism and Daoist organisations." In Handbook on Religion in China. Edward Elgar Publishing, 2020. http://dx.doi.org/10.4337/9781786437969.00019.

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Conference papers on the topic "Daoisme"

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Ming, Qing. "A Study of the Daoism's Concept of Dao." In 3rd Annual International Conference on Social Science and Contemporary Humanity Development (SSCHD 2017). Atlantis Press, 2017. http://dx.doi.org/10.2991/sschd-17.2017.15.

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Song, Hongqiao. "The Evolution of the Management Thoughts of Confucianism, Buddhism and Daoism in Zhongnan Area." In 2017 4th International Conference on Education, Management and Computing Technology (ICEMCT 2017). Atlantis Press, 2017. http://dx.doi.org/10.2991/icemct-17.2017.131.

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