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Journal articles on the topic 'Daoisme'
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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, 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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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 illuminating the problems of Western (in this case, American) contemporary consumer culture, presented in Alex Anatole’s book, with the particular attention on his ideal of “contentment” and “ideal day”. It is claimed, that such popular versions of Daoism, although seemingly contradictory and superficial, and because of this rather mostly ignored by sinologists and investigators of Daoist practices, deserve more careful study by professional scholars, since they are the manifestations of the process of globalization of Daoism, which is inevitable in 21st century. Moreover, they are especially influential in forming a popular image of Daoist teaching, since the messages of such books spread to a far wider public, than the monographs by academic specialists in Chinese (Daoist) studies.
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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 as a matter of course attracted elite and mass devotion. Significantly, epitaphs and commemorations composed by Quanzhen writers sounded similar themes, suggesting that the learned laity and clergy shared a common discourse casting the order as a force for Han culture during foreign occupation.
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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 functioned as a systematic body of doctrines and practices, whether in China or overseas. The essay argues that Ō no Yasumaro’s appropriation of the Daoist cosmogonic repertoire is consistent with Daoist traditions as they developed during China’s Six Dynasties and Tang periods—that is, with Daoism as it existed contemporaneously with the early Nara period, when the Kojiki was compiled.
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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 neutral, if not benevolent, toward the non-human world. Autoethnographic journal entries vivify the arguments presented. It is hoped that this practice oriented approach will not only reveal some overlooked connections between Daoism and ecology worthy of further study, but also appreciate the religious heritage of the Daoism to which such practices owe their naissance.
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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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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 as a guidebook for cultivation, and how Li Rong reads it as a guideline for governing. I argue that the differences could be read as the authors’ participation in different philosophical discourses, and I will show, for the case of Cheng Xuanying, how terminological overlap with contemporary Buddhist authors indicates that Buddhists and Daoists both participated in the discourse on inner cultivation with commentaries to their respective sacred scriptures.
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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 appropriated the two basic compositions and developed its own tradition of scripture frontispieces. This essay analyzes frontispieces for the Scripture of the Jade Emperor as a case study. By portraying deities of different natures in the frontispieces, Daoists specified the means whereby the main deity bestowed divine assistance upon the commissioners of the scripture, and distinguished Daoist scripture frontispieces from their Buddhist counterparts by placing extra emphasis on the frontispieces’ efficacy.
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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 peoples [manyi 蠻夷] who resided on the outskirts of the so-called Middle Kingdom as potential followers of Daoism. However, during the Tang dynasty, this capacious attitude ceased to be maintained or passed on. Instead, Tang Daoists returned to a notion of Middle Kingdom that reinstated the traditional divide between Han and non-Han peoples.
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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 no Brasil com o ritual como praticado em Taiwan. Dialogando com o campo acadêmico de estudos rituais, apresentamos uma interpretação teórica do ritual daoista como jogo, ou esporte.
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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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Costa, Matheus Oliva da. "Daoismo e migração." TRAVESSIA - revista do migrante, no. 77 (December 28, 2015): 67–80. http://dx.doi.org/10.48213/travessia.i77.71.
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Existe uma relação entre Daoismo e Brasil desde o período colonial, mas que se limitava a interações indiretas via textos e artes. É somente com a chegada de imigrantes chineses vindos de Taiwan que podemos dizer que o Daoismo chega ao Brasil enquanto uma tradição viva. O tipo de imigrante vindo de Taiwan se caracterizava por já ter conhecimentos profissionais, entre eles, práticas e conhecimentos tradicionais chineses. Neste estudo vamos mostrar como e quais manifestações daoistas tradicionais chegaram ao Brasil, mais especificamente, em São Paulo e no Rio de Janeiro. O objetivo é contextualizar histórica e sociologicamente a presença daoista que aqui chegou através de imigrantes taiwaneses.
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Wang, Jinping. "A Social History of the Treasured Canon of the Mysterious Capital in North China under Mongol-Yuan Rule." East Asian Publishing and Society 4, no. 1 (2014): 1–35. http://dx.doi.org/10.1163/22106286-12341254.
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Abstract The history of the Treasured Canon of the Mysterious Capital, printed and published by Quanzhen Daoists in 1244, demonstrates important changes in social and political relations in north China in the thirteenth century. The Quanzhen Daoist church attracted many former Confucian scholars, established a cross-regional institutional network, coordinated different lineages, and collaborated with Mongolian and Chinese sponsors in the political world to carry out the canon project. The publication of the canon gave rise to new teaching positions for scholarly Daoists in new Daoist-style schools, and offered them an alternate route to spiritual realization, fame, and power. When facing the 1281 canon-burning catastrophe, Quanzhen Daoists produced new inscriptions and steles to erase the canon’s place in earlier Quanzhen activities. Only when the political environment shifted again in favor of the Quanzhen order, did Quanzhen Daoists choose to resurrect the history of the publication of the Treasured Canon of the Mysterious Capital.
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Wang, Richard. "Ming Princes and Daoist Ritual." T'oung Pao 95, no. 1 (2009): 51–119. http://dx.doi.org/10.1163/008254309x12586659061488.
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AbstractThis essay explores the relationship between the patronage of Ming princes and local Daoism, focusing on ritual. While the role of Ming princes in local religion is an under-appreciated subject, this essay demonstrates that their support is crucial to our understanding of Daoism during that period. The efforts of princes made local Daoist ritual visible. In fact, they occupied an important role in propagating Daoism as an element of cultural and religious identity. Moreover, by different approaches to Daoist ritual, the Ming princes represented the various religious and social needs of lay patrons in the local community. Cet article explore la relation entre le patronage des princes Ming et le taoïsme local, en s'attachant plus particulièrement au rituel. Alors qu'on tend à sous-estimer le rôle des princes Ming dans le domaine des religions locales, l'article montre que prendre en compte leur soutien est décisif pour notre compréhension du taoïsme pendant cette période. Les efforts des princes ont rendu visible les rituels taoïstes au niveau local. Ils ont en fait joué un rôle important dans la propagation du taoïsme comme élément d'identité culturelle et religieuse. En outre, par leurs approches différentes du rituel taoïste les princes Ming étaient représentatifs de la variété des demandes religieuses et sociales des laïques au sein de la communauté locale.
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Jinping, Wang. "Daoists, the Imperial Cult of Sage-Kings, and Mongol Rule." T’oung Pao 106, no. 3-4 (2020): 309–57. http://dx.doi.org/10.1163/15685322-10634p03.
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Abstract This article demonstrates the central position that Daoists occupied in the representations of state power in north China under Mongol rule. In the mid-thirteenth century, Daoist Master Jiang Shanxin and his disciples, under Khubilai Khan’s patronage, actively rebuilt several temples of Confucian sage-kings in southern Shanxi province. Jiang Shanxin’s lineage was a product of dynamic interactions between the Mongol conquerors and local Chinese Daoists in which the two found common ground in sage-kings worship that had served to strengthen imperial legitimacy in previous dynasties. The strong Mongol-Daoist alliance in reordering the empire’s ritual space resulted in not just the revival of but also the creation of new ritual precedents for the Chinese imperial cult of sage-kings.
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CAMPBELL, Michael. "Daoism and Liberal Eugenics: Response to Chai." International Journal of Chinese & Comparative Philosophy of Medicine 14, no. 2 (2016): 125–30. http://dx.doi.org/10.24112/ijccpm.141623.
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LANGUAGE NOTE | Document text in EnglishIn this paper, I respond to David Chai’s attempt to buttress Jürgen Habermas’s critique of genetic enhancement with Daoist metaphysics. I argue that this attempt is unsuccessful because Habermas’s position begins with the conviction that ethical prescriptions cannot be derived from metaphysical truths. I then consider whether Daoist metaphysics on its own might provide grounds for rejecting enhancement. I suggest not. To support this, I present a dilemma for Daoist critiques of enhancement: either Daoism rules out both therapy and enhancement, in which case it is too demanding, or it rules out neither therapy nor enhancement, in which case it is too permissive.DOWNLOAD HISTORY | This article has been downloaded 70 times in Digital Commons before migrating into this platform.
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Ye, Qian. "Understanding Conflict in Shakespeare’s Plays and Chinese Daoist Texts." Connections: A Journal of Language, Media and Culture 1, no. 1 (2020): 31–42. http://dx.doi.org/10.29173/connections14.
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This paper discusses how conflict is dramatized in some of Shakespeare’s plays and is implied in the Chinese Daoist texts. Within the framework of Geert Hofstede’s (2001) five independent dimensions of cultural theory, the paper specifically addresses the teachers of Shakespeare to adopt cross-cultural approaches to Shakespeare. My purpose is that teachers of Shakespeare’s plays might consider adding the introduction of Chinese Daoism into their class and unfold the understanding of conflict as more productive than disruptive. By bringing Shakespeare’s plays into an intercultural dialogue with the Chinese Daoist works, I hope that the study will open up new possibilities of understanding and interpreting conflict in the literary curriculum.
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Smith, Kidder. "Sima Tan and the Invention of Daoism, “Legalism,”et cetera." Journal of Asian Studies 62, no. 1 (2003): 129–56. http://dx.doi.org/10.2307/3096138.
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Here's a short version: The “-ism” we invoke when we posit things like “Daoism” was glimpsed for the first time by Sima Tan. (d. 110b.c.e.), lord grand astrologer (taishigong) to the Han court. His essay “Yaozhi”(Essential points), included in the final chapter of his son Sima Qian'sTaishigong, analyzes the strengths and weaknesses of six approaches to governance:Yinyang,Ru(known to us as Confucians),Mo(the Mohists),Fajia(called Legalists),Mingjia(called Sophists), andDaojia(or Daode, the supposed Daoists).
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Yu, Fu. "The Early Buddho-Daoist Encounter as Interreligious Learning in the Chinese Context." International Journal of Asian Christianity 3, no. 2 (2020): 184–96. http://dx.doi.org/10.1163/25424246-00302006.
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Abstract This paper contends that the methodological tool of comparative theology, arising from and developing in Euro-American academia, resonates strongly with the historical interreligious learning praxis of China. Attention to comparative theology may indeed help us rethink the formation of a Chinese cultural identity vis-à-vis its religious others. A malleable way of doing comparative theology may offer nothing less than the mutual transformation of the interreligious interlocutors in a way consonant with Chinese history. A historical review of the interaction between Chinese Buddhism and Daoism shows that the adoption of Daoist terminology and concepts facilitated the Buddhist entry into the local milieu, while medieval Chinese Buddhism became paradigmatic for the elaboration of Daoist doctrine. The Buddho-Daoist interaction coheres with the enterprise of comparative theology with respect to the nature of interaction between religious traditions, the appropriative yet distinctive religious self-identification, and the transformation of the self and the other.
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Assandri, Friederike. "Yinming Logic and Dialogue in the Contact Zone." Journal of Chinese Philosophy 41, no. 3-4 (2014): 344–60. http://dx.doi.org/10.1163/15406253-0410304007.
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This article presents a case of the application of Buddhist yinming logic in a public debate between Buddhists and Daoists at the court of Emperor Tang Gaozong, as recorded by Daoxuan in his Ji Gujin Fo Dao Lunheng. The application was successful in the sense that the Buddhist vanquished his Daoist opponent. Yet, yinming logic was not used in other debates against Daoists, not even by Buddhists trained in this particular logic. Why? Looking for answers to this question, the article argues for the importance of common analytical ground in inter-religious, and by extension intercultural debate.
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Coles, Benjamin. "Guo Xiang and the Problem of Self-Cultivation in Daoist Naturalism." Religions 10, no. 6 (2019): 388. http://dx.doi.org/10.3390/rel10060388.
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Recent research on Daoism has distinguished various models of self-cultivation present in the tradition, in particular those which aim at returning humanity to a natural, spontaneous form of existence (often associated with early pre-Qin “philosophical” Daoism), and those which aim at transcending human nature through technical practices (often associated with later “religious” Daoism). During the Wei-Jin period, organized Daoist religion was still in its early stages, yet the difference between the two models was very much an issue in the Dark Learning (xuanxue) thought of the intellectual elite. In this paper, I trace this debate as expressed in Wei-Jin thinker Guo Xiang’s Commentary to the Zhuangzi, in particular in Guo’s criticisms of the desire or attempt to exceed the limits (ji) of one’s inherent nature and his reinterpretation of the Zhuangzi’s criticisms of technical practices. While Guo follows Xiang Xiu in rejecting many of the claims of radical transcendence through self-cultivation, I argue that this does not imply that he lacks any positive conception of self-cultivation, but rather that he sees such cultivation as only possible through an immanent historical process in which both natural spontaneity and artificial techniques have a role to play.
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Pang-White, Ann A. "Daoist Ci 慈, Feminist Ethics of Care, and the Dilemma of Nature". Journal of Chinese Philosophy 43, № 3-4 (2016): 275–94. http://dx.doi.org/10.1163/15406253-0430304010.
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In recent discussion on comparative ethics, extensive scholarship has been devoted to a comparative study of Confucian ren 仁(often translated as humaneness or benevolence) and feminist ethics of care, while such cross-cultural study on the Daoist concept of ci 慈 (customarily translated as compassion) and its intersection with care ethics has been lacking. This paper explores the reasons and concludes that Daoists do care. However, their conception of care goes beyond the Confucian ren and pure care ethics or even counter-opposes them so as to bring forward the true meaning of care. Daoist care is a powerful tool in our approach to ecology.
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김학재. "Yangming learning and Daoism: Li Zhi’s Philosophical Motive for Daoist Studies." Korean Studies Quarterly 33, no. 4 (2010): 289–305. http://dx.doi.org/10.25024/ksq.33.4.201012.289.
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Olles, Volker. "Lord Lao’s Mountain: From Celestial Master Daoism to Contemporary Daoist Practice." Journal of Daoist Studies 2, no. 1 (2009): 109–36. http://dx.doi.org/10.1353/dao.2009.0003.
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Friedrichs, Elisabeth, and Michael Friedrichs. "10th International Conference on Daoist Studies — „Daoism: Self, Science, and Society“." Chinesische Medizin / Chinese Medicine 31, no. 4 (2016): 235. http://dx.doi.org/10.1007/s00052-016-0126-7.
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Stanley-Baker, Michael. "Daoing Medicine: Practice Theory for Considering Religion and Medicine in Early Imperial China." East Asian Science, Technology, and Medicine 50, no. 1 (2019): 21–66. http://dx.doi.org/10.1163/26669323-05001004.
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This article is a critique of the neologism “Daoist medicine” (daojiao yixue 道教醫學) that has recently entered scholarly discourse in China. It provides evidence that this expression is an anachronism which found its way into scholarly discourse in 1995 and has now become so widely used that it is seen as representing an undisputed “historical fact.” It demonstrates that the term has no precursor in the pre-modern record, and critiques two substantive attempts to set up “Daoist medicine” as an analytical term. It reviews earlier scholarship on Daoism and medicine, or healing, within the larger context of religion and medicine, and shows how attention has shifted, particularly in relation to the notion of overlap or intersection of these historical fields of study. It proposes that earlier frameworks grounded in epistemology or simple social identity do not effectively represent the complexity of these therapies. Practice theory, on the other hand, provides a useful analytic for unpacking the organisation and transmission of curing knowledge. Such an approach foregrounds the processes and dynamics of assemblage, rather than theoretical abstractions. The article concludes by proposing a focus on the Daoing of medicine, that is, the variety of processes by which therapies come to be known as Daoist, rather than imposing an anachronistic concept like Daoist medicine.
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Feng, Cao. "Hengxian and Self-Generation." Journal of Chinese Philosophy 46, no. 1-2 (2019): 58–77. http://dx.doi.org/10.1163/15406253-0460102006.
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The abstruse phrase “Qi 氣is self-generating; constancy categorically does not engender Qi. Qi is self-generating and self-arising” in Hengxian 《恒先》 should be put in the context of the “self-generating” 自生 idea of Daoism. The cosmology depicted in the first part of Hengxian serves the political philosophy in the second part. “Qi is self-generating” serves the political philosophy of “non-action.” “Self-generating” is an important opinion in the philosophy of Daoism. However, the idea in ancient Daoist literature hasn’t been clearly analyzed. Hengxian shows that the idea of “self-generating” may have a long history and is related to the idea of “nature” 自然 in Laozi 《老子》 and Zhuangzi 《莊子》. “Self-generating” was inherited and developed by Yan Zun 嚴遵, Wang Chong 王充, Zheng Xuan 鄭玄, and Liezi 《列子》, and influenced Guo Xiang 郭象. The old “self-generating” theory based on Dao was developed into a new theory. Hengxian offers a precious resource for the ideological study of “self-generating.”
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Lai, Chi-Tim. "Hong Kong Daoism: A Study of Daoist Altars and Lü Dongbin Cults." Social Compass 50, no. 4 (2003): 459–70. http://dx.doi.org/10.1177/0037768603504005.
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Murray, Daniel M., and James Miller. "The Daoist Society of Brazil and the Globalization of Orthodox Unity Daoism." Journal of Daoist Studies 6, no. 1 (2013): 93–114. http://dx.doi.org/10.1353/dao.2013.0003.
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Anand. V. "The Daoist Tradition in China’s Strategic Culture: Understanding the Pragmatic Dimensions of China’s Behavioural Trends in the International System." China Report 56, no. 4 (2020): 447–63. http://dx.doi.org/10.1177/0009445520956367.
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China’s strategic culture has mostly been understood from the competing prisms of Confucianism and realpolitik traditions. However, there is a need to go beyond this binary approach to explore the more nuanced civilisational basis of China’s strategic thinking. It is in this context that the role of Daoism becomes significant in understanding China’s behavioural patterns. The Daoist strategic tradition has been found to be a highly cogent system based on five key pillars—strategic rationalism, strategic aloofness, strategic optimisation, strategic restraint and strategic flexibility. These aspects have been found reflected in various key instances of China’s strategic practice, demonstrating its relevance for understanding China’s strategic culture.
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Goatly, Andrew. "Ecology, physics, process philosophies, Buddhism, Daoism, and language: A case study of William Golding’s The Inheritors and Pincher Martin." Journal of World Languages 7, no. 1 (2021): 1–25. http://dx.doi.org/10.1515/jwl-2021-0002.
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Abstract Much has been written about the ecological perspectives of Buddhism and Daoism, as examples of philosophies which emphasize process, impermanence, interconnectedness, and compassion for nature. And the interconnectedness of the various elements of the biosphere and the Earth’s crust is the basis of ecological Gaia theory. Some physicists and process philosophers have drawn attention to the inadequacies of European languages to represent the world of quantum reality, radical undifferentiated wholeness and interconnectedness, and the dynamism and uncontrollability of the material world. Notable among these were physicists David Bohm and David Peat, who looked to Blackfoot, an Algonquin language of North America, for a better representation of the natural world as interacting processes. This article explores some of the commonalities between Buddhism/Daoism, process philosophies, modern physics and ecological theory. It then addresses the question of the affordances different languages and grammars provide for a deep ecological representation in tune with quantum physics and Buddhism/Daoism. The climax of the article starts with the work of Michael Halliday on the local grammar of William Golding’s The Inheritors (Golding, William. 1961 [1955]. The Inheritors. London: Faber), and performs a similar grammatical analysis of two passages from Golding’s later work Pincher Martin (Golding, William. 1956. Pincher Martin. London: Faber). It concludes that the Neanderthal mind style and life style in The Inheritors and the world of the drowning Pincher Martin are represented in a grammatical style more appropriate for a Buddhist/Daoist/quantum physics/deep ecological worldview of human interaction with the natural world.
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D'Ambrosio, Paul J. "Wei-Jin PeriodXuanxue‘Neo-Daoism’: Re-working the Relationship Between Confucian and Daoist Themes." Philosophy Compass 11, no. 11 (2016): 621–31. http://dx.doi.org/10.1111/phc3.12344.
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QUAN, Linchun. "墮胎——道家和道教的觀點". International Journal of Chinese & Comparative Philosophy of Medicine 10, № 2 (2012): 133–47. http://dx.doi.org/10.24112/ijccpm.101524.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上，維護人的發展。道家對待生死的態度是遵循自然本性，主張順其自然。從這一觀點出發，墮胎不是自然而然，而是通過人為的手段達到其他的目的。道教除了順其自然的思想外，還強調陰陽平衡、尊道積德。道教認為，胎兒具有靈性，因此是有生命的，殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策，富有一定的啟示意義。雖然，道家和道教沒有使用“權利”這樣的倫理語言，但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout that for philosophical Daoism, abortion is not acceptablebecause it is considered an “artificial” action for a self-servingpurpose, such as aborting an unwanted baby girl after a sex teston a fetus. For religious Daoism, abortion is not acceptable because the fetus has a spirit and a soul. Both traditions maintain the importance of the sacredness of all life. Yet the language of rights and choices is absent in Daoism, and the aim of the essay is to present the basic teaching of Daoism and show that it is relevant to contemporary bioethical issues. With the increasing use of modern medical technology that makes the control or manipulation of the human body much easier, it is utterly important for humanity to think about the nature of human beings and the relationship between itself and the natural world. The essay also contends that Daoism offers a perspective to reflect on the one-child policy in China that has been practiced in the past few decades.DOWNLOAD HISTORY | This article has been downloaded 1355 times in Digital Commons before migrating into this platform.
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ZHOU, Guowen. "自然生命的倫理思慮". International Journal of Chinese & Comparative Philosophy of Medicine 6, № 2 (2008): 13–33. http://dx.doi.org/10.24112/ijccpm.61461.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.以老莊的道家思想為憑鑒，切入對自然之物的生命倫理審視，萬物的發端離不開生命之道，生命的兩重價值在於健康與自由。理解生命之端倪在於合乎自然，它不僅善待自然界中的有機物與無機物，而且有效地遵循自然界的生命規律。對人類生命與自然生命的關係的認識是在交互超越主義的框架下進行，它們之間無所不在、無時不在的互動提供了一種視域融合式的自然辨證法觀念。在一個更寬廣的生命倫理學層面，我們必須把生命主體的範圍由人類推廣至自然界的所有生物，它們的生命不僅與人類一樣擁有內在價值，而且也應該被賦予道德權利。對自然生命的倫理審視，是對人類在生命倫理學的生態系統層面所提出的要求。自然生命保護的倫理原則，基本上可歸類為：健康原則、權利原則、自主原則、公正原則、關懷原則與尊重原則。Daoism is a life philosophy that concerns living in line with the rules and patterns of nature. It is ecocentric instead of anthropocentric. In other words, Daoism sees the universe as an organic whole in which there is an intrinsic interconnectedness between the natural world (including animals) and human beings. The two values emphasized by Daoism are health and freedom, both of which are linked to the Daoist conception of nature and naturalness. The Daoist idea of naturalness (ziran) is based on the cosmological view that all things come from the Dao and that all things transform according to its pattern.This essay examines the Daoist ethics of “natural life” and how it is understood within the bigger picture of an ecosystem shared by all living things. The author contends that the principle of health—the physical and spiritual well-being of a person—and the principle of human freedom should be associated with the ecological concerns of today.DOWNLOAD HISTORY | This article has been downloaded 544 times in Digital Commons before migrating into this platform.
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Dunn, Emily. "Reincarnated Religion? The Eschatology of the Church of Almighty God in Comparative Perspective." Studies in World Christianity 22, no. 3 (2016): 216–33. http://dx.doi.org/10.3366/swc.2016.0157.
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The Church of Almighty God is a Chinese new religious movement. This article provides an account of the eschatology of the Church of Almighty God on the basis of its texts and considers this eschatology in comparison with other varieties of millenarianism in Chinese history, namely Christianity, the religion of the Taipings and Buddho-Daoist sectarianism. Many elements of the Church of Almighty God's teachings are familiar in the Chinese context, but its eschatology in fact differs from that of earlier religions. The Church of Almighty God adopts very little explicitly from the ‘three teachings’ of Confucianism, Buddhism or Daoism, invoking the bible and Christian vocabulary instead. It is therefore possible to overstate the historical precedent and to underestimate the innovative nature of the teachings of the Church of Almighty God.
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Zhao, Xiaohuan. "Love, Lust, and Loss in the Daoist Nunnery as Presented in Yuan Drama." T’oung pao 100, no. 1-3 (2014): 80–119. http://dx.doi.org/10.1163/15685322-10013p03.
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Most studies of either Daoist influences and features or love and romance in Yuan drama concentrate on the male-dominated theme of deliverance (dutuo) or center on the “scholar-beauty” or “scholar-courtesan” romantic relationship, with little attention given to Daoist women involved in love affairs or marriage arrangements. This article aims to bring to light life and love in the Daoist nunnery as featured in Yuan drama, by focusing on transgressive Daoist nuns longing for secular life and sensual love and on lay women whose marriages are arranged by Daoist nuns. Four zaju plays have been selected for textual and thematic analysis, namely, Yuanyang bei (The Mandarin-Duck Quilt), Wangjiang ting (The River-viewing Pavilion), Nüzhen guan (The Cloister of Female Daoists), and Zhuwu ting qin (Listening to the Zither from a Bamboo-Thicketed Cottage). La majorité des études consacrées, suivant les cas, aux influences et aux éléments taoïstes ou aux intrigues romantiques dans le théâtre Yuan, se concentrent soit sur le thème masculin de la délivrance (dutuo), soit sur les idylles entre “lettrés et beautés” ou “lettrés et courtisanes”. En revanche on s’est peu intéressé aux exemples de femmes taoïstes impliquées dans des relations amoureuses ou dans des négociations matrimoniales. Cet article cherche à mettre en évidence la vie et l’amour dans les couvents taoïstes tels que les donne à voir le théâtre Yuan en évoquant des nonnes poussées à transgresser les règles par leur désir de vie laïque et d’amour sensuel et des femmes laïques dont le mariage est arrangé par des nonnes. Quatre pièces de zaju ont été choisies pour une analyse textuelle et thématique : Yuanyuan bei (La couverture aux canards mandarins), Wangjiang ting (Le pavillon donnant sur le fleuve), Nüzhen guan (Le couvent taoïste) et Zhuwu ting qin (Écouter la cithare dans la chaumière).
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Zhang, Rongkun. "Unique Ethical Insights Gained from Integrating Gradual Practice with Sudden Enlightenment in the Platform Sutra—An Interpretation from the Perspective of Daoism." Religions 11, no. 8 (2020): 424. http://dx.doi.org/10.3390/rel11080424.
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Since sudden enlightenment in the Platform Sutra is over-emphasized and gradual practice is comparatively ignored by quite a number of scholars, this article is primarily intended to illustrate that for Huineng, gradual practice and sudden enlightenment are practically integrated, which has profound ethical implications. Furthermore, it goes a step further to explore how gradual practice is made possible, by using original material in the text and by introducing relevant theory from Daoism. It also addresses the question about transcendence of morality that some scholars raise. Through exploring the topics of virtue and knowledge in Huineng’s thought with the help of Daoist wisdom, I aim to show that, as sudden enlightenment is accompanied by gradual practice, virtue together with knowledge appear hand in hand in a “perfect” form, which also strengthens the feature of perfection revealed in Huineng’s ethical doctrine.
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Despeux, Catherine, and Penelope Barrett. "Visual Representations of the Body in Chinese Medical and Daoist Texts From the Song to the Qing Period (Tenth to Nineteenth Century)." Asian Medicine 1, no. 1 (2005): 10–52. http://dx.doi.org/10.1163/157342105777996827.
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This article is a preliminary survey of representations of the body produced in China from the Song to the Qjng period in the context of medicine, forensic medicine and Daoism. Despite much common theoretical background, bodily representation in each of these fields differs in function and intent. Each field came to be associated with a particular aspect of the body. For medicine, this was the description of the viscera and the channels and tracts through which qi and humours flowed; for forensic medicine, it was the description of the skeleton; for Daoism, it was the symbolic description of the body as the spatio-temporal locus of a system of mutations and correspondences with the outside world and the spirit world.These representations fall into three categories, reflecting three different approaches to the body: images of the whole body approached from without, including gymnastic postures, locations on the body, somatic measurements, channels and tracts; images of the inside of the body, i.e. the internal organs and the skeleton (which raises issues regarding dissection); and images of the symbolic body, i.e. alchemical processes within the body and the true form of the allegorical body. The images, which are always accompanied by text, require to be read according to specific cultural codes, and reveal particular mental constructions of the body. They perform multiple functions, serving as proof of knowledge, teaching material, medium of transmission, memory aid, or graphic presentation of a text; and for the Daoists, manifesting the form of the true body.
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Espesset, Grégoire. "Daoism." Religious Studies Review 43, no. 1 (2017): 33–37. http://dx.doi.org/10.1111/rsr.12784.
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Li, Hongqin, Oswald Jones, William S. Harvey, and Jie Yang. "A Daoist perspective on leadership: reputation-building in Chinese SMEs." International Journal of Entrepreneurial Behavior & Research 27, no. 1 (2020): 279–300. http://dx.doi.org/10.1108/ijebr-06-2019-0338.
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PurposeThis article examines the influence of Daoist nothingness on leadership in growing Chinese small and medium enterprises (SMEs). Daoism is based on a “letting-go” approach through maintaining inherent openness, which challenges goal-oriented and hierarchical approaches typical of Western and Confucian leadership theories. This facilitates the cross-fertilization of ideas related to the effective management of smaller firms.Design/methodology/approachThis study focuses on SME leaders in a group of 12 growing SMEs in the Shanghai logistics industry in China. Narrative and semi-structured interviews explored emerging aspects beyond the established model of leadership associated with reputation-building. This led to in-depth, thick descriptions, broadening our understanding of leadership and reputation-building.FindingsSME leaders follow nothingness by continuously adopting a letting-go approach which spontaneously fosters reputation-building. By maintaining inherent openness, nothingness functions as an enabling principle that mobilizes multi-beings leading to reputation-building in unintended ways.Research limitations/implicationsA greater plurality of empirical and methodological contexts in Western and non-Western countries helps to understand the dynamics and intersection of Daoist nothingness, leadership and reputation-building.Practical implicationsSME leaders recounted how they discursively practised nothingness for extended periods in their everyday practice. The study shows the significance of nothingness for SME leaders who aspire to grow their businesses by reputation-building among salient stakeholders.Social implicationsDaoist nothingness provides insights into the distinctive approach of Chinese SME leaders and their relationships with local and distant stakeholders. By engaging in active non-action they relax pre-determined intentions and immerse themselves in the process of leading, where the connections between goals and processes are automatically animated. Such an approach differs from the top-down and goal-oriented approach to leadership adopted in many Western SMEs.Originality/valueThis paper makes two theoretical contributions. First, it indicates the powerful influence of Daoist nothingness on leadership by drawing on the broader context of entrepreneurship in Chinese SMEs. Secondly, it enriches existing concepts such as reputation by endowment and reputation borrowing by demonstrating how Daoist nothingness silently fosters both local reputation and generalized reputation.
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JI, Kezhou. "道家的生命倫理思想及其現代價值". International Journal of Chinese & Comparative Philosophy of Medicine 6, № 2 (2008): 35–52. http://dx.doi.org/10.24112/ijccpm.61462.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家學派產生於中國歷史上的春秋戰國時期，他的代表著作主要包括《老子》、《莊子》、《列子》等。道家豐富的生命倫理學思想主要包括崇尚自然的生命觀、保身盡年的生命價值觀、少私寡欲和崇尚無為的養生觀、尊道積德和崇尚自由的道德觀，以及提倡天人合一的生態觀。在現代社會發展過程中，道家生命倫理學思想對尊重人性、堅持生命至上，維護人的發展；對人類社會整體的健康和諧發展；對適度消費、保持資源有序利用和推動社會可持續發展；對維護人類社會協調發展；對人類修德養生以及對現代生態觀和環境保護都有著重要的借鑒價值。通過對道家生命倫理思想的研究，我們可以看到東方哲學智慧的閃光點，歷史證明東方哲學思想有著和西方一樣光彩奪目的歷史，在現代社會發展過程中，我們面臨著許多新問題，而西方工具主義對此則顯得力不從心，因此借鑒東方智慧，發掘東方先哲思想則顯得尤為重要，歷史的現實已經證明東方智慧，尤其是中國古代哲學，所具有的思想智慧有更為重要的現實意義和參考價值。Daoism was one of the major philosophical traditions of ancient China, based on the teachings of Laozi and Zhuangzi. This essay focuses on the Daoist view of human life and its relation to the environment, and argues that the ethical dimension of Daoism is still relevant to life today. Given the many ecological and bioethical crises we are now confronting, it is important that we re-evaluate Daoism, especially its view on the unity between humans and nature.This essay deals with human health in terms of physical health, mental health and environmental health. These aspects correspond to the three dimensions of the Daoist concept of “harmony”: harmony with oneself, harmony with other people, and harmony with the environment. Uncovering the traditional roots of Daoism will help us to reconstruct a moral philosophy that values life, especially in a world that has become dominated by capitalism and consumerism.DOWNLOAD HISTORY | This article has been downloaded 15276 times in Digital Commons before migrating into this platform.