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Journal articles on the topic 'Daosim'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

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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Wang, Zhongjiang. "The Concept and Genealogy of the Ultimate Origin: An Exploration of Constancy in the Hengxian 《恒先》 Text of the Shanghai Museum Collection". Journal of Chinese Philosophy 46, № 1-2 (2019): 3–32. http://dx.doi.org/10.1163/15406253-0460102003.

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The idea “constancy” (Heng 恒) in Hengxian 《恒先》 should not be understood as constant or eternal. It also should not be read as Ji 極. “Constancy” should be understood in the context of Hengxian. By comparing “constancy’ with the cosmology of early Daosim and by analyzing the meaning development of the word Heng 恒in Pre-Qin Confucian literature, it can be inferred that “constancy” in Hengxian refers to ultimate origin of the cosmos and the myriad beings.

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3

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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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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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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7

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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8

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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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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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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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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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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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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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

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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 c

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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

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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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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

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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 el

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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 c

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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

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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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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 asp

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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.

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Kohn, Livia. "Daoyin: Chinese Healing Exercises." Asian Medicine 3, no. 1 (2007): 103–29. http://dx.doi.org/10.1163/157342107x207236.

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Daoyin, the traditional Chinese practice of guiding (dao) the qi and stretching (yin) the body is the forerunner of qigong. Like other Asian forms of body cultivation, it uses a combination of mental awareness, controlled breathing, and slow physical movements to engage the person, develop health, and open ways to spiritual attainment. Unlike Yoga or Magical Movements, its worldview focuses on the concept of qi or vital energy, the material aspect of the dao and foundation of human life, and its patterning according to Yin-Yang and the five phases. The practice of daoyin is first documented in

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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

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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

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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 teaching

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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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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 explori

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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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Lai, Karyn L., and Wai Wai Chiu. "Ming in the Zhuangzi Neipian: Enlightened Engagement." Journal of Chinese Philosophy 40, no. 3-4 (2013): 527–43. http://dx.doi.org/10.1163/15406253-0400304012.

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In this article, we present an account of ming in the Zhuangzi’s Neipian in light of the disagreements among the thinkers of the time. We suggest that ming is associated with the Daoist sage’s vision: he sees through the debaters’ attempts to win the debates. We propose that ming is primarily a meta-epistemological stance, that is, the sage understands the nature of the debates and does not enter the fray; therefore he does not share the thinkers’ anxieties. The sage takes his stance at the pivot of dao (daoshu ) and, from there, responds to the different views limitlessly.

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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 i

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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. T

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Guying, Chen. "Prologue to the Founding of Daojia wenhua yanjiu [Research into Daoist Culture]." Contemporary Chinese Thought 29, no. 3 (1998): 5–12. http://dx.doi.org/10.2753/csp1097-146729035.

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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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Huang, Yong. "Respecting Different Ways of Life: A Daoist Ethics of Virtue in the Zhuangzi." Journal of Asian Studies 69, no. 4 (2010): 1049–69. http://dx.doi.org/10.1017/s0021911810002913.

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As the ethics of virtue, with a focus on cultivating admirable traits of character instead of commanding adherence to rigid rules, becomes increasingly popular in contemporary moral discourses, scholars have tried to find evidence of virtue ethics in such ancient traditions as Hinduism, Buddhism, and Confucianism. This article explores the possibility of a virtue ethics in a tradition that has been largely neglected, Chinese Daoism, by focusing on one of the most important classics in this tradition, the Zhuangzi. Contrary to a common misconception of the Zhuangzi as skeptical, relativistic, a

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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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Chai, David. "Daoism andWu." Philosophy Compass 9, no. 10 (2014): 663–71. http://dx.doi.org/10.1111/phc3.12171.

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Chung, Stephanie, and Virginia Fitzsimons. "Nursing and Daoism: Wading in the River of Practice." Creative Nursing 21, no. 4 (2015): 245–49. http://dx.doi.org/10.1891/1078-4535.21.4.245.

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The study of philosophy has shaped and continues to shape thinking in many disciplines. One may not initially associate philosophy with a grounding idea in the nursing profession; however, its ideas fit the contour of the discipline and foster critical thinking. The philosophical nurse examines his or her practice in depth to understand human processes and deepen thinking through the teachings of philosophy. The following discussion is an overview of Daoism (the “Way”) and its main ideas; these ideas will then be applied to nursing practice and human response to illness. The analogy of a flowi

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WANG, Qin. "哈貝馬斯與莊子的共同陣線？". International Journal of Chinese & Comparative Philosophy of Medicine 14, № 2 (2016): 113–17. http://dx.doi.org/10.24112/ijccpm.141621.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Chai attempts to demonstrate how Zhuangzi can be used to supplement Habermas’s arguments against liberal eugenics. He argues that both Habermas and Zhuangzi would view liberal eugenics as falling on the wrong side of the natural/artificial divide. It is debatable whether his interpretation of Zhuangzi as both fatalist and epistemically modest suits this conclusion. In particular, it is doubtful that someone who is suspicious of whether humans can ever have knowledge of nature would be entitled to assert that liberal eugenics is

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DONG, Ping, та Xiaoyan WANG. "道德生死觀下的臨終關懷辨析". International Journal of Chinese & Comparative Philosophy of Medicine 1, № 1 (1998): 107–20. http://dx.doi.org/10.24112/ijccpm.11326.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.戀生懼死是人之常情。對於一個瀕臨死亡的人來說，其最大的悲劇莫過於沉浸於對死亡的心理焦慮之中。因此，臨終關懷的重要價值指向應是最大限度地減輕瀕死者的心理痛苦。人生的態度與死亡的觀點息息相闕，瀕死者的悲哀正在於死亡焦慮中的生死困惑。道家文化倡導出生入死、道法自然、無為處世。它以低音悠揚但可震憾現代人心曲的生死吟唱，可以引導臨終者走出死亡焦慮的心理誤區，消解悲苦於無形。安樂死是臨終關懷的應有之意。道家生死論尚自然，法自然，主張人為要與自然之序相協調，不應違反自然而強做妄為。道家反對用過枉之舉去擾亂人的生死變化，認為在死亡來臨時，順其自然，享其“安樂”，尊嚴而歸是不失為善終的。因此，在道家生死觀下，“被動安樂死”（即放棄治療）實為良策，而各種形式的“主動安樂死”（包括醫助致死）均與道家生死論主旨相悖。In confronting death there are differences among people regarding their deep concerns. A survey shows that most Chinese Catholics are worried about what will happen to them after dea

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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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Peerenboom, R. P. "Nonduality and Daoism." International Philosophical Quarterly 32, no. 1 (1992): 35–53. http://dx.doi.org/10.5840/ipq199232152.

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