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Journal articles on the topic 'Daoisme'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

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,

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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,

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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"

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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 teac

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Bai, Zhaojie, and Teng Yao. "Daoism and the Operation of the Eastern Stronghold Temple in the Late Imperial China." Religions 13, no. 2 (2022): 159. http://dx.doi.org/10.3390/rel13020159.

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The sacrificial ritual to Mount Yi (Yishan 沂山) or the Eastern Stronghold (Dongzhen 東鎮) was included in the traditional Chinese state ritual system to mountain and water gods, and therefore, originally, it was a Confucian ritual. The Eastern Stronghold Temple was operated by officers and clerks appointed by the government. However, during the late imperial period, the situation changed and the Eastern Stronghold Temple became virtually operated by Daoism, mainly because of the government’s difficulty in maintaining the temple, the growth and power of Daoism, especially the Complete Perfection D

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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

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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

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Yu, Gege, Haoge Gan, and Yongqin Guo. "Location and Fortune: An Exploration of the Buddhism and Daoism Roles of Geomancy in the Song Dynasty." Religions 14, no. 7 (2023): 859. http://dx.doi.org/10.3390/rel14070859.

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The Song dynasty (960–1279) was the peak of fengshui development in China. During this period, fengshui books proliferated, and geomantic techniques spread rapidly. Thus, the population was generally inclined to consider the influence of architecture on the fate of individuals or families from a fengshui perspective. In addition to writing books on fengshui, many Buddhist monks and Daoist masters also practiced the location selection and spatial planning of Buddhist and Daoist temples, houses, and tombs. This paper first collates the fengshui books written by Buddhist monks and Daoists during

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Feezell, Tyler. "Master Yin’s Mellifluous Chanting: Daoist Scripture Recitation in Tang Dynasty Epigraphy." Journal of Chinese Religions 52, no. 1 (2024): 29–77. http://dx.doi.org/10.1353/jcr.2024.a928800.

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Abstract: Building on recent scholarship on entombed epitaph inscriptions ( muzhiming 墓志銘) and Daoism, this article examines a commemorative burial inscription of a Daoist monastic priest, Revered Master Yin 尹尊師 (d. 747), who garnered the attention of the imperial court and Emperor Xuanzong 玄宗 (r. 713–756) through scripture recitation and ritual performance. Daoists recited a range of texts, but the language of the epitaph suggests a particular focus on Numinous Treasure ( Lingbao 靈寶) works. Combining a reading of the epitaph alongside several monastic manuals and commentaries, which outline T

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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

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Assandri, Friederike. "Kong Yingda, Cheng Xuanying, and Their “Others”: A Synchronic Contextualization of Visions of the Sage." Religions 15, no. 3 (2024): 256. http://dx.doi.org/10.3390/rel15030256.

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The early medieval period saw the spread of Buddhism from India into China and the development of Daoism as a religious institution. By the early Tang dynasty, Buddhism, Daoism, and Confucianism were referred to as the three teachings, and had developed separate institutions; representatives of the three teachings were competing at court for patronage and influence. This paper probes the extent to which the institutionalization of these three teachings as separate, often competing, entities is mirrored at the philosophical level and attempts to delineate the fault lines of philosophical conten

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Scarin, Jacopo. "Personal Quest and Anomic Events: Conversions to Daoism in Late Imperial China." Journal of Daoist Studies 17, no. 1 (2024): 69–99. http://dx.doi.org/10.1353/dao.2024.a920716.

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Abstract: This article presents the results of a preliminary study of the discourses on conversion found in Daoists' biographies of the Ming and Qing dynasties. It first provides definitions of religion and conversion, inspired by Psychology and Sociology of Religion and by Religion Studies, then introduces the idea of anomic events, moments of growing tension(s) leading to a life-altering turning point. Next, it presents episodes taken from late-imperial primary sources that describe the processes leading people from different social classes to join a Daoist institution, study Daoist practice

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Wu, Yuhao. "The Three Ni Doctrine of Healing the World: A New Breakthrough in Qing Dynasty Daoism’s Interpretation of the “Inner Sage, Outer King” Ideal Within the Three Teachings Unity Movement." Religions 16, no. 6 (2025): 663. https://doi.org/10.3390/rel16060663.

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The Three Ni Doctrine of Healing the World 三尼醫世說 is a product of the Three Teachings Unity 三教合一 movement during the Ming and Qing dynasties. This doctrine is believed to have been directly transmitted by Confucius (Ch. Zhong Ni 仲尼), Shakyamuni (Ch. Mu Ni 牟尼), and Laozi (Ch. Qing Ni 青尼), which is why it is referred to as the “Three Ni”. After being extensively refined by the Qing dynasty Daoist Min Yide, the doctrine evolved into a complete theoretical system for healing the world. It advocates for the connection between humans and the world through “qi” 氣. By properly regulating the qi within

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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 ontologica

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Pešec, Sebastijan. "Praznina, etika, nihilizem." Ars & Humanitas 16, no. 2 (2022): 77–89. http://dx.doi.org/10.4312/ars.16.2.77-89.

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V članku bom orisal nekatere ontološke lastnosti budizma mahāyāna in klasičnega daoizma, s posebnim ozirom na pojmovanje praznine. Ta ontološki koncept ima v obeh tradicijah pomembne etične in soteriološke implikacije, ki jih bom na kratko predstavil in jih med seboj primerjal ter navedel nekatere podobnosti in razlike med obema tradicijama. Med eksplikacijo teh tem se bosta pojavili dodatni vprašanji, ki se nanašata na precej pogosta predsodka, izhajajoča zlasti iz evropske filozofske tradicije. Prvi očita budizmu in daoizmu, da sta filozofsko manjvredna zaradi neločljivega prepletanja filozo

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Lan, Xing, and Xi Chen. "“Erudite Discussion” vs. “Aimless Statement”: An Investigation into the Debate Strategies of Buddhism and Daoism in the Tang Dynasty." Religions 15, no. 12 (2024): 1497. https://doi.org/10.3390/rel15121497.

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This paper explores the argumentative strategies employed by Daoism and Buddhism in their debates during the Tang dynasty (618–907). Despite being significant in Chinese intellectual history, these debates, particularly the strategies behind them, remain understudied, and two gaps remain. First, the argumentative strategies of the two teachings are yet to be fully examined. Secondly, few studies have examined why Daoism was consistently defeated in the debates. This paper aims to address the two gaps. The paper first examines the argumentative strategies of the two teachings. Overall, the stra

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Chen, Yushu, and Bing Huang. "The Influence of Daoist Astrology on the Chinese Visual Representation of Tejaprabhā Buddha." Religions 13, no. 11 (2022): 1016. http://dx.doi.org/10.3390/rel13111016.

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Tejaprabhā Buddha is the lord of the constellations and one of the most significant esoteric deities. Its image occurs in a number of Chinese visual presentations dating from the Tang Dynasty to the Ming Dynasty. The cult of Tejaprabhā was also disseminated to Korea and Japan and spawned related local visual creations. Tejaprabhā Buddha and his followers do not belong to the core group of Buddhist deities but are instead connected to the Daoist deities. This was most likely due to the fact that asterism held a greater significance to Daoists, for whom it was the most important of all the power

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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 ruli

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Chao, Yueqin. "Recognizing the Impact of Daoism on Song Dynastys Landscape Painting." Communications in Humanities Research 4, no. 1 (2023): 663–68. http://dx.doi.org/10.54254/2753-7064/4/20221027.

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Daoism, as one of the major Chinese ideologies in Chinese history, devoted in finding the way to build harmony between society and nature. This paper investigates Daoisms impact to Song Dynasty Landscape paintings. The paper is going to compare two representative Song Dynasty landscape paintings, and combining the Daoisms classic Laozi and other documents to analyze Daoisms ideologys impact to Song Dynasty Landscape paintings and its painting skills. By determining the Taoisms influence to the Song Dynastys landscape paintings, it can help us to understand the influence of religious culture an

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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 be

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Poškaitė, Loreta. "Laozi’s precepts for daily life in the contemporary world: two popular Western (American) interpretations." International Journal of Area Studies 8, no. 1 (2013): 52–69. http://dx.doi.org/10.2478/ijas-2013-0003.

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Abstract The paper aims to discuss two popular interpretations of Daoism and its application to contemporary world: The Dao of Pooh by Benjamin Hoff and The Truth of Tao by Alex Anatole. In the first part, it will concentrate on the interpretation of Daoist concept of simplicity (pu ) in B.Hoff’s book, pointing out to the problem of its simplification and elucidating the cluster of the meanings (or aspects) of pu in this book and in comparison with its understanding in Classical Daoism. In the second part, it will discuss the main points of interpretation of Daoism as a “reflective mirror” for

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Halperin, Mark. "Explaining Perfection: Quanzhen and Thirteenth-century Chinese Literati." T’oung Pao 104, no. 5-6 (2018): 572–625. http://dx.doi.org/10.1163/15685322-10456p05.

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AbstractThe Quanzhen Daoist order stands as the most dynamic religious element in north China of the tumultuous thirteenth century. Drawing on funeral epitaphs and abbey commemorations, this article illustrates how famous and obscure Confucian scholar-officials interpreted the order’s remarkable success in various ways. Some credited Quanzhen with pruning Daoism of its post-Han dynasty excrescences and reviving the heritage’s basic teachings. For others, Quanzhen marked simply the latest chapter in Daoism’s undimmed heroic history. A third group pointed to the order’s ascetic discipline, which

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Richey, Jeffrey L. "Daoist Cosmogony in the Kojiki 古事記 Preface". Religions 12, № 9 (2021): 761. http://dx.doi.org/10.3390/rel12090761.

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A close reading of the cosmogony found in the preface to Ō no Yasumaro 太安萬侶’s Kojiki 古事記 (Record of Ancient Matters, 712 CE) reveals the ways in which Japan’s early Nara period elites appropriated aspects of China’s Daoist traditions for their own literary, mythological, and political purposes. This debt to Daoism on the part of the oldest Shintō 神道 scripture, in turn, reveals the extent to which Daoist traditions were eclectically mined for content that early Japanese elites found useful, rather than transmitted as intact lineages. This also raises questions about whether and how “Daoism” has

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Chen, Ming. "The Westward Spread of Eastern Learning: Jung’s Integration and Adaptation of Religious Daoism." Religions 16, no. 1 (2025): 69. https://doi.org/10.3390/rel16010069.

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The impact and influence that a religious tradition can have amongst culturally out-group populations can be quite unexpected and can even “boomerang” back home in equally unpredictable ways. This article explores one example of a Chinese religion’s unexpected cultural influence within the Western psychiatric community using religious Daoism and its appropriation by analytical psychologist Carl Jung. Although elements of religious Daoism, such as Daoist Internal Alchemy or the Yijing, integrated into a system of psychiatric practices, its influence was not straightforward. It will be argued th

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Nixon, Denver Vale. "The Environmental Resonance of Daoist Moving Meditations." Worldviews: Global Religions, Culture, and Ecology 10, no. 3 (2006): 380–403. http://dx.doi.org/10.1163/156853506778942095.

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AbstractRather than focus solely on traditional philosophical categories, as has often been the case in the discourse on Daoism and ecology, this paper explores the connections between a Daoist theory of practice, moving meditations of Daoist origin, and environmental resonance. Major themes explored include internalized action tradeoffs, preventative and integrated health awareness, alternative epistemologies, and an extemporaneous ethic sensitive to ecological change. It is suggested that collectively, Daoist cultivational practices may contribute toward social behaviour that is at least neu

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Mazur, Tatyana. "Criticism of Social Passivity Among Buddhists and Daoists in the Works of Han Yu (768–824)." Humanitarian Vector 20, no. 2 (2025): 39–45. https://doi.org/10.21209/1996-7853-2025-20-2-39-45.

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The article presents criticism analysis of social passivity among Buddhists and Daoists as presented in the works of Han Yu (768–824), a Confucian scholar of Tang China (618–907). The content of Confucian criticism against adherents of Buddhism and Daoism reflects the complex interactions between these religious traditions in Chinese society and touches upon important aspects of Buddhism transformation in China. This remains relevant for understanding contemporary socio-cultural processes, in particular the phenomenon of engaged Buddhism. The purpose of the article is to demonstrate that Han Y

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Xu, Minzhe. "The Collapse of the Han Empire on the Impact of Daoism." Journal of Education, Humanities and Social Sciences 12 (April 19, 2023): 272–78. http://dx.doi.org/10.54097/ehss.v12i.7651.

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Daoist School has exerted a great influence on shaping Chinese history. However, Daoism did not really appear in China until more than 600 years after the birth of the Daoist School. The special cultural and political shaping of the Eastern Han dynasty led to the transformation of Daoism from a pure idea to a more practical theory. The Han Empire had an elaborate and massive bureaucratic system that ensured that imperial power was concentrated in the hands of the emperor and his trusted ministers. At the end of the Eastern Han dynasty, the government could not maintain a costly bureaucratic sy

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Kong, Xiaosi, and Jiarong Wu. "An Analysis of the Origins and Connotations of Daoist Music." Scientific Journal Of Humanities and Social Sciences 7, no. 8 (2025): 6–13. https://doi.org/10.54691/gmr37y76.

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This paper examines the origins and functions of Daoist music, along with its expressive forms of expression and core content. The primitive Wu religion served as one of the ideological sources of Daoism, and it inherently incorporated musical elements. Meanwhile, Daoism assimilated ancient folk traditions, and the instruments employed in Daoist music gradually diversified over time. Daoist music primarily encompasses ritual music, utilizing a wide array of traditional Chinese instruments—notably the distinctive daoqing and xiaoyin. These practices exhibit pronounced Chinese ethnic characteris

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Tan, Jing, and Xiangfei Bao. "An Analysis of the Relationship between Shenxian Daohua Ju and Daoism of the Yuan Dynasty." Religions 13, no. 9 (2022): 776. http://dx.doi.org/10.3390/rel13090776.

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The Shenxian daohua ju of the Yuan dynasty closely relates to Daoism. However, the essence and boundary of these two concepts have not been clearly defined and delineated in the existing research, which leads to confusion in analyzing their relationship. This article provides methodologies for defining Shenxian daohua ju and Daoism. Based on the extant Yuan zaju texts and confined to the themes of seclusion, deliverance, and ascending to immortality, we enumerate the particular dramatic texts of Shenxian daohua ju. Then, we limit the objects of the concept of Daoism to specific Daoist sects in

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Journal of Chinese Philosophy, Editors. "Daoism and the Daoist Founders." Journal of Chinese Philosophy 28, no. 1-2 (2001): 93–150. http://dx.doi.org/10.1163/15406253-0280102007.

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Tan, Jing, and Xiangfei Bao. "Reflecting on the Distinction between Philosophical Daoism and Religious Daoism Based on the Transmission and Transformation of the Concept of “Philosophy”." Religions 15, no. 1 (2024): 77. http://dx.doi.org/10.3390/rel15010077.

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The distinction between philosophical Daoism and religious Daoism is widely influential yet highly controversial. The current popular empirical methods often overlook the vicissitude of the concepts underlying the reception history of this distinction. Therefore, this article adopts the method of intellectual history, based on the transmission and transformation of the concept of philosophy, to examine the rationales of the establishment and reception of this Daoist distinction. Here, we present that, though the Confucian tradition of ranking Daoist figures provided soil for this Daoist distin

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Sun, Qi. "The Celestial Masters and the Origins of Daoist Monasticism." Religions 15, no. 1 (2024): 83. http://dx.doi.org/10.3390/rel15010083.

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The Daoist monasteries, which were first popularized in southern China in the late fifth century, reflected major changes in the structure of medieval Daoism. From the perspective of comparative religious history, the rise of Daoist monasteries bears some similarity to the monasticisms that came into being in the Christian and Buddhist traditions; all three originated in hermitic and ascetic practices. However, Daoist monasticism did not naturally stem from the hermetic Daoism tradition; instead, it underwent a two-stage process of “grafting” in terms of its spiritual beliefs and values. The f

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Lan, Xing. "The Influence of Daoism on the Dramatization of the Liaozhaixi of Chuanju." Religions 13, no. 1 (2021): 20. http://dx.doi.org/10.3390/rel13010020.

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This study employs a collection of fresh resources of the Liaozhaixi of Chuanju (Sichuan opera) to examine the influence of Daoism upon the dramatization of Chinese theatre. In contrast to Buddhism, it has long been supposed that Daoism has exerted only a minor influence on Chinese theatre. Despite some progress after the year 2000, the research into Daoism’s influence on Chinese theatre is still in its infancy. Noting the gap in the literature, the study identifies that the Liaozhaixi of Chuanju has provided us with some exceptional insights into Daoism’s influence on Chinese theatre. Since 2

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Buckelew, Kevin. "Transcendents in Translation: Buddhist Affordances for Imagining xian 仙 in China". Journal of Chinese Religions 51, № 2 (2023): 171–205. http://dx.doi.org/10.1353/jcr.2023.a913655.

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Abstract: Many Buddhist scriptures in Chinese translation render the Indic ṛṣi (non-Buddhist sage or ascetic) as the Chinese xian 仙 (transcendent). This article explores how such a nativizing act of translation afforded Chinese users of Buddhist scriptures, from the medieval to the late imperial periods, various interpretive and polemical opportunities. Sometimes the appearance of xian in Buddhist scriptures facilitated Chinese Buddhist polemics against Daoism, but in other cases the same Buddhist xian provided Daoists the chance to appropriate Buddhist ideas into a Daoist soteriological frame

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Goossaert, Vincent. "Daoist Primers and Identity, 1340–1900." Harvard Journal of Asiatic Studies 83, no. 1 (2023): 77–111. http://dx.doi.org/10.1353/jas.2023.a922622.

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abstract: Since the Yuan period, Daoists have often presented their religion to adepts and outsiders in catechisms—concise introductions to the history of Daoism, its main gods, and its ideology. I focus on one type of catechism, a family of texts often entitled "Daojiao yuanliu" (Origins and development of Daoism). I trace the history, from the late Mongol period through the Qing, of various editions that were included in hagiographies and novels as well as in more highbrow encyclopedias and manuscript booklets. I show that these texts developed a specific theology and asserted a strong confe

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Ro, Sang-ho. "Perfuming and Divine Scents in the Soteriology of Medieval Buddhism and Daoism." Religions 16, no. 4 (2025): 517. https://doi.org/10.3390/rel16040517.

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The olfactory sense and experience are considered a conduit between spirituality and the divine realm in Daoism. The ceremonial use of incense in Daoism (shixiang 侍香) has been explored from various theological perspectives and described by numerous liturgists. Despite its importance, several questions about the development and history of Daoist olfactory culture remain unresolved. This paper examines medieval religious dialogs concerning divine smells and smoke before and during the Tang dynasty, a period marked by the interaction and mutual influence of Daoism and Buddhism in China. I argue t

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Tao, Feng. "Inversion and Interconversion: A Comparative Study on the Negative Dimension of Adorno’s Inverse Theology and Pre-Qin Daoist Thought." Religions 13, no. 11 (2022): 1106. http://dx.doi.org/10.3390/rel13111106.

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Negativity is an important dimension in both Adorno’s inverse theology and the theological thought of pre-Qin Daoism. Firstly, both have a negative thinking and approach. Adorno inherited the Jewish idea of “forbidden images” and negative theology, and his negative dialectics is just a negative method. The pre-Qin Daoist description of the Dao and its laws are also negative. Secondly, in terms of negative language, Adorno insists on a negative discourse, arguing that concepts cannot fully express objects, and that the purpose of philosophy is to “express the inexpressible”. The pre-Qin Daoist

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Assandri, Friederike. "Conceptualizing the Interaction of Buddhism and Daoism in the Tang Dynasty: Inner Cultivation and Outer Authority in the Daode Jing Commentaries of Cheng Xuanying and Li Rong." Religions 10, no. 1 (2019): 66. http://dx.doi.org/10.3390/rel10010066.

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This paper takes the different interpretations of one and the same sentences in the Daode jing as “inner cultivation” or “worldly power” respectively, in the commentaries of two closely related early Tang Daoist authors, Cheng Xuanying 成玄英 and Li Rong 李荣, as a starting point to approach the question of interaction of Buddhism and Daoism from a new angle. Instead of trying to pinpoint influences, origins, and derivatives, I propose to delineate philosophical discourses that cross the boundaries of the three teachings. Parallel excerpts from both commentaries show how Cheng reads the Daode jing

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Wan, Maggie C. K. "Daoist Scripture Frontispieces and Their Archetypes." Religion and the Arts 20, no. 1-2 (2016): 197–230. http://dx.doi.org/10.1163/15685292-02001009.

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For over a thousand years, frontispieces for religious scriptures produced in China were based on two basic compositions: the diagonal composition and the symmetrical composition. The two compositions enjoyed persistent currency by offering great flexibility for religious sects to fill in the compositions with their own patron gods and saints. Meanwhile they served different functions: while the diagonal composition illustrates the narrative of the scripture, the symmetrical composition focuses on the main deity and its pantheon, and engages viewer-worshippers in the assembly depicted. Daoism

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Zhang, Ellen Y. "The “Greening” of Daoism." Asian Studies 11, no. 2 (2023): 69–94. http://dx.doi.org/10.4312/as.2023.11.2.69-94.

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In recent decades there has been much discussion of Daoist thought in the light of environmental or ecological ethics. In this paper, I will discuss the meanings of ziran and wuwei, the two key terms in Daoism within its own tradition and then explore the possibility of establishing a form of “green Daoism” through an interpretative reconstruction of a ziran-wuwei ethic that is relevant to environmental and ecological concerns. I will argue that the Daoist idea of ziran-wuwei does not simply mean to accept things passively, but rather it entails a proactive dimension that can be used to challe

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Liu, Yi, and Casey Lee. "Medieval Daoist Concepts of the Middle Kingdom." Journal of Chinese Humanities 4, no. 2 (2019): 179–96. http://dx.doi.org/10.1163/23521341-12340063.

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AbstractThe ancient Chinese people believed that they existed at the center of the world. With the arrival of Buddhism in China came a new cosmic worldview rooted in Indian culture that destabilized the Han [huaxia 華夏] people’s long-held notions of China as the Middle Kingdom [Zhongguo 中國] and had a profound influence on medieval Daoism. Under the influence of Buddhist cosmology, Daoists reformed their idea of Middle Kingdom, for a time relinquishing its signification of China as the center of the world. Daoists had to acknowledge the existence of multiple kingdoms outside China and non-Han pe

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Seo-Reich, Heejung. "The Strategy of Interpreting the Daodejing through Confucianism in Park Se-dang’s Sinju Dodeokgyeong." Religions 14, no. 12 (2023): 1550. http://dx.doi.org/10.3390/rel14121550.

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This research study examines Park Se-dang’s Sinju Dodeokgyeong, which was the first complete exegesis of the Daodejing (DDJ) in Korea. This study investigates the theoretical strategies that Park used to interpret the DDJ from a Neo-Confucian perspective and also examines the logical missteps that Park took to force a unity between Neo-Confucianism and Daoism. The core method for interpreting the DDJ that Park utilized in his attempt to assert the compatibility of Neo-Confucianism and Daoism can be summarized as “interpreting Daoism through Neo-Confucian theory”. This research study breaks dow

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Schachter, Bony Braga. "Esporte dos Deuses: o Ritual Daoista Visto sob uma Perspectiva Comparativa." NEARCO - Revista Eletrônica de Antiguidade e Medievo 12, no. 2 (2021): 42–88. http://dx.doi.org/10.12957/nearco.2020.57697.

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O presente artigo discute o ritual daoista contemporâneo a partir de uma perspectiva comparativa. Comparando dois grupos, notadamente, a Sociedade Daoista do Brasil e um altar privado de Xinbei, em Taiwan, o artigo explora a dimensão teórica da adaptabilidade do ritual daoista a contextos locais. A primeira parte discute o conceito de sociedade, explicando como daoistas contemporâneos articulam a relação entre passado histórico e a modernidade chinesa. A segunda parte investiga o conceito de daoismo tal como postulado pelos grupos discutidos. A terceira parte compara o ritual daoista praticado

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Stiller, Maya. "Warrior Gods and Otherworldly Lands: Daoist Icons and Practices in Late Chosŏn Korea." Religions 13, no. 11 (2022): 1105. http://dx.doi.org/10.3390/rel13111105.

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This article brings Chosŏn dynasty (1392–1910) Korea into the discussion about the various roles of Daoism in East Asian cultures in which it has, unfortunately, all too often been absent. Based primarily on art-historical methodology and literary analysis, the article offers an overview of the many sorts of sources and materials that determine the perspectives we have of Daoism-related beliefs and concepts during the late Chosŏn. In contrast to earlier interpretations of Daoist practices as exclusively expressing a desire to retreat from public life, the materials discussed in this article ad

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Broy, Nikolas. "Spiritual Poaching or Authentic Dao? A Transnational Yiguandao Community in Los Angeles Enters the Global Daoist Field." Journal of Chinese Religions 52, no. 1 (2024): 115–51. http://dx.doi.org/10.1353/jcr.2024.a928802.

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Abstract: This paper explores how the Taiwanese-Chinese religious movement Yiguandao (“Way of Pervading Unity”) creates a community of non-Chinese followers by utilizing Daoism-related beliefs and practices. Drawing on ethnographic data from fieldwork conducted in California in early 2018, published Yiguandao materials, and internet resources, the paper argues that Yiguandao activists specifically invest their messages in Daoist symbols, beliefs, and practices to reach out to non-Chinese sympathizers of “Asian philosophies” and eventually to establish a global and cross-cultural community of D

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Sun, Lu. "A Brief Exploration of the Daoist Personality Shadow." Advances in Education, Humanities and Social Science Research 12, no. 1 (2025): 854. https://doi.org/10.56028/aehssr.12.1.854.2024.

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The evil embedded in the Daoist personality is primarily represented by the concept of the personality shadow, a crucial element in the Daoist personality framework. There are three main categories of the Daoist shadow: Hun and Po, Desire, and Filial Impiety, each linked to negative or immoral traits. These shadows can compromise an individual’s moral integrity and ethical conduct. Given the significance of the Daoist personality shadow, this article offers a comprehensive analysis of the Daoist shadow, encompassing its essential content, distinguishing characteristics, and the methodologies p

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Vittinghoff, Helmolt. "Chapter 4: Daoism and the Daoist Founders." Journal of Chinese Philosophy 28, no. 1‐2 (2001): 93–150. http://dx.doi.org/10.1111/0301-8121.00038.

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Geng, Qiongke, and Yongfeng Huang. "A Goddess with Bird’s Claws: An Exploration of the Image of Magu." Religions 14, no. 7 (2023): 944. http://dx.doi.org/10.3390/rel14070944.

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In China, Magu is a household name for a female Daoist immortal. As a symbol of longevity, people believe that she can prolong their lives and bring them good luck. This paper takes the fact that Magu has hands that look like birds’ feet as a clue to sort out the evolution of the image of Magu. In this article, it is argued that the prototype for the image of the Daoist immortal, Magu, is the bird goddess of the Neolithic goddess and that Magu’s hands, which look like bird claws, are a symbol of the goddess’s divine power. After entering the patriarchal society, the figure of Magu was eroticiz

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Wang, Shaojun. "The Realm of Tianfang Advocated by the Daoist Philosophy of Naturalism." Religions 14, no. 4 (2023): 519. http://dx.doi.org/10.3390/rel14040519.

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More and more people talk about so-called Daoist ecological thought. Actually, Daoism does not have a ready-made ecological thought. However, it indeed can act as a vital theoretical resource for constructing such thought. In this article, I will argue how this is possible, and what realm Daoism can attain in the relation between human and nature. I will mainly employ such methods as original problem research, literature analysis and comparative research in the inquiry. Compared with traditional Western metaphysics, Daoist ontology can provide stronger philosophical support for the value and s

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Wang, Jingxuan. "Deciphering the Interaction between Daoism and Buddhism in the Wei-Jin Period Tale of “The Golden Pot of Futi”." Religions 15, no. 6 (2024): 737. http://dx.doi.org/10.3390/rel15060737.

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The story of Futijinhu 浮提金壺 (“Golden Pot of Futi”) in Shiyiji 拾遺記 (Record of Gleanings), whose authorship is traditionally attributed to Wang Jia (王嘉) from the Eastern Jin Dynasty, appears to be a Daoist rendition at first glance, reimagining the legend of Laozi’s Daodejing. However, upon closer examination of the depiction of “Golden Pot of Futi”, the characters with “Shentong Shanshu” (神通善書, supranormal cognition and exceptional writing ability) and the narrative of writing and its outcomes, it becomes evident that this tale harbors a multifaceted Buddhist essence. In the tale, one can obser

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