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Journal articles on the topic 'Mysticism, chinese'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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1

Qin, Jiayang. "How to Retell the Chinese Myths in the Neo-Mysticism: The Analysis of the Chinese Mythology Game." Highlights in Art and Design 4, no. 3 (2023): 91–95. http://dx.doi.org/10.54097/lb6vt890.

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Under the cultural wave of "neo-mysticism" in the 1990s, countries began to carry out "myth retelling" activities. It subverts traditional mythological values, deconstructs and constructs the meaning of traditional mythology, and embodies the value of contemporary mythology. In the context of contemporary neo-mysticism, the retelling of myth has been inextricably linked with the cultural production focusing on content and creativity. As a new mass culture consumer goods after film and television and music, with the help of the communication advantages of new media, the scope of cultural radiat
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2

Lin, Lidan. "Merging ‘the Zephyrs of Purgatory’ and ‘Old [Chinese] K’in Music’: The Modernist as Mystic Purist in Beckett’s Dream of Fair to Middling Women." Literature and Theology 34, no. 3 (2020): 281–303. http://dx.doi.org/10.1093/litthe/fraa007.

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Abstract This article explores the global influences of Chinese mysticism latent in Chinese K’in music and Christian mysticism on Beckett’s composition of Dream of Fair to Middling Women. I argue that Beckett’s portrayal of Belacqua as a mystic purist is the direct result of his creative appropriation of K’in music, Taoism, and Christian mysticism on the one hand, and his equally creative appropriation of the modernist legacy of inner fiction exemplified by the fiction of Proust and Joyce on the other. By revealing the hybrid roots of Belacqua’s mystic quest, this essay presents a compelling c
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Murashkin, Mykhailo G. "The phenomenon of self-sufficiency of the mystical-aesthetic experience: a place in understanding the similarity of Christianity, Taoism, religion of ancient Ukrainians and modern mysticism." Ukrainian Religious Studies, no. 38 (February 14, 2006): 85–98. http://dx.doi.org/10.32420/2006.38.1726.

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The problem statement is that the understanding of the fullness as a certain state of consciousness is inherent not only in Christianity. An analysis of recent research on the subject involves the consideration of emptiness as fullness in Chinese mysticism. In view of this, the purpose of the article is to highlight the phenomenon of self-sufficiency and finding the similarity of Christianity, Taoism, the religion of ancient Ukrainians and modern mysticism.
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4

Wenning, Mario. "Rational Mysticism: Hegel on Magic and China." Journal of Chinese Philosophy 44, no. 3-4 (2017): 154–74. http://dx.doi.org/10.1163/15406253-0440304006.

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Hegel’s conception of a universal history of reason is usually interpreted as a Eurocentric project that is dismissive of the genuine contributions by other cultures. In contrast to this assumption, his views concerning Chinese philosophical traditions evolved significantly in his late Lectures on the Philosophy of Religion. Hegel increasingly acknowledges a unique contribution of Confucianism and especially Daoism. While Confucianism is depicted as a natural religion of magic in which the emperor governs as the supreme magician, Daoism revolts against the emperor’s nepotism and turns to the D
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Golosova, Elena. "JAPANESE GARDEN AS ECOLOGY AND MYSTICISM SYNTHESIS." LIFE OF THE EARTH 42, no. 4 (2020): 443–50. http://dx.doi.org/10.29003/m1773.0514-7468.2020_42_4/443-450.

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The article examines a number of causal relationships, historical events and traditional beliefs directly influenced on the Japanese garden structure and layout. The data on the adaptation of the Chinese theory of Feng Shui by the Japanese ethnic group are presented. Based on the survey of 27 landscape architecture objects in Kyoto, created over 1000 years from the Heian period to the end of the Meiji period, the author concludes that one of the most important Japanise garden planning concept is the mountain and water polarity on the North-South axis in gardens.
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Chen, Zhuo, Yang Zhang, Ralph W. Hood, and P. J. Watson. "Mysticism in Chinese Christians and Non-Christians: Measurement Invariance of the Mysticism Scale and Implications for the Mean Differences." International Journal for the Psychology of Religion 22, no. 2 (2012): 155–68. http://dx.doi.org/10.1080/10508619.2011.638586.

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7

Roth, Harold D. "Some Issues in the Study of Chinese Mysticism: A Review Essay." China Review International 2, no. 1 (1995): 154–73. http://dx.doi.org/10.1353/cri.1995.0005.

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8

Michael, Thomas. "Mysticism and Kingship in China: The Heart of Chinese Wisdom. Julia Ching." Journal of Religion 80, no. 1 (2000): 167–68. http://dx.doi.org/10.1086/490596.

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9

Li, Xiaoyan. "Bridging Philosophical Realms: The Impact of Neoplatonic Thought in Chinese Translations of Protino's The Enneads." Philosophy and Social Science 1, no. 2 (2024): 110–15. http://dx.doi.org/10.62381/p243217.

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This insightful article meticulously explores the nuanced impact of Neoplatonic thought by conducting a thorough analysis of the Chinese translation of the Plotinus's groundbreaking work, "Enneads." Adopting a cross-cultural lens, it not only delves into the intricate interplay between Chinese and Western discourses but also scrutinizes their ethical integration and the synthesis of Neoplatonic mysticism with Taoist and Buddhist traditions. Going beyond this comparative examination, the article strategically outlines a forward-looking research agenda for the Chinese translation of "Enneads." T
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10

Tan, Sor-Hoon. "Mysticism and Kingship in China: The Heart of Chinese Wisdom (review)." China Review International 5, no. 2 (1998): 307–11. http://dx.doi.org/10.1353/cri.1998.0014.

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11

Attwood, Jayarava. "Heart to Heart." Buddhist Studies Review 40, no. 2 (2024): 159–88. http://dx.doi.org/10.1558/bsrv.25438.

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A comprehensive comparison of the Chinese and Sanskrit texts of the Heart Sutra shows that, even after correcting transmission errors, there are substantial differences between them. Most of the differences appear to arise from the process of translating the text from Chinese to Sanskrit in isolation from Sanskrit Prajñaparamita literary traditions. Some differences appear to reflect the differing doctrinal commitments of those involved in creating/transmitting the texts. Following a suggestion by Huifeng (2014), I take a phenomenological approach when reading the Heart Sutra, effectively crea
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Classen, Albrecht. "Women’s Lives: Self-Representation, Reception and Appropriation in the Middle Ages: Essays in Honour of Elizabeth Petroff, ed. Nahir I. Otaño Gracia and Daniel Armenti. Religion and Culture in the Middle Ages. Cardiff: University of Wales Press, 2022, xiii, 258 pp., 1 b/w ill." Mediaevistik 35, no. 1 (2022): 402–4. http://dx.doi.org/10.3726/med.2022.01.70.

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Abstract In honor of the well-known scholar on medieval mysticism and women, Elizabeth Avilda Petroff, who retired in 2014, her former students have put together a most in­triguing volume of critical studies dealing with significant cases of medieval women’s self-empowerment and self-expression. These articles cover both mystical literature and religious text of different kinds, and they include also examples from medieval Arabic and Chinese literature, highlighting relevant cases of major female figures who knew how to establish themselves as authorities in their own ways.
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Dabetić, Ilija. "Ascetical and mystical experience in Chinese Buddhism." Kom : casopis za religijske nauke 13, no. 1 (2024): 35–48. https://doi.org/10.5937/kom2401035d.

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The oldest religious beliefs of the ancient China were characterized by personification of natural phenomena, cult of ancestors with a developed magical element and frequent practice of alchemical experimentation. Sorcery continues to exist in later ages, as a feature of classical Chinese autochthonous religions, especially Daoist mystical efforts. In the period from the fourth to the second century before Christ, the presence of a sorcerer named "fangshi" (the way of the immortal - "Fangxiang dao") at the royal society was an established custom. The main idea of those spells was searching for
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14

Ma, Shanshan. "The Religiousness of Cultivation in the Zhuangzi: “The Unity of Self” of Zuowang 坐忘". Religions 14, № 5 (2023): 612. http://dx.doi.org/10.3390/rel14050612.

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From the perspective of mysticism, the interpretation of zuowang 坐忘 as the breath-meditation technique with a transcendental goal establishes the religious basis of Zhuangzi’s cultivation. In contrast, most Chinese scholars argue instead that zuowang is primarily the mental state independent of meditative techniques, and that the techniques are devoid of philosophical significance. The pivot of the two seemingly irreconcilable views is the holistic concept of qi 氣. Combining the two interpretations can lead to a consummate understanding. There is an innate connection between the physical and n
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Selover, Thomas. "Comptes rendus / Reviews of books: Mysticism and Kingship in China: The Heart of Chinese Wisdom." Studies in Religion/Sciences Religieuses 29, no. 1 (2000): 98–99. http://dx.doi.org/10.1177/000842980002900110.

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16

Fan, Jiani. "Images of Mind, Images of God: Mirror as Metaphor in Chinese Buddhism and Early Mysticism." Buddhist-Christian Studies 38, no. 1 (2018): 173–85. http://dx.doi.org/10.1353/bcs.2018.0017.

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Seligey, V. V. "THE TRANSCULTURAL SEMANTICS IN THE WORKS BY JIN YONG." PRECARPATHIAN BULLETIN OF THE SHEVCHENKO SCIENTIFIC SOCIETY Word, no. 2(54) (January 22, 2019): 200–212. http://dx.doi.org/10.31471/2304-7402-2019-2(54)-200-212.

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The works by Chinese Hong Kong writer Jin Yong (1924-2018) fare in the focus of Chinese readers’ attention as the exemplified wu-xia literature. His novels only recently became the object of literary studies within China, and are seen as an alternative to the literary discourse founded by the May Fourth Movement. The article is focused on the transcultural qualities of his prose. Though the imagery and background in his works are distinctly ancient Chinese, embodying the genre principle ancient clothing“’, a lot of techniques, including plot development, characters’ traits are highly reminisce
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18

Chen, Zhuo, Wen Qi, Ralph W. Hood, and P. J. Watson. "Common Core Thesis and Qualitative and Quantitative Analysis of Mysticism in Chinese Buddhist Monks and Nuns." Journal for the Scientific Study of Religion 50, no. 4 (2011): 654–70. http://dx.doi.org/10.1111/j.1468-5906.2011.01606.x.

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19

Clydesdale, Heather. "Earthly Beasts and Heavenly Creatures: Animal Realms in Early Medieval Chinese Tombs and Cave Temples." Arts 12, no. 1 (2023): 14. http://dx.doi.org/10.3390/arts12010014.

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This analysis of the fabricated worlds in tombs and cave temples of China’s Hexi Corridor shows that animals are integral to concepts of earthly and heavenly realms. Changes in animal imagery from the third through sixth centuries connect to the region’s social, cultural, and demographic transformations, including an embrace of pastoralism followed by increasing cosmopolitanism with the spread of Buddhism. A profusion of domestic animals in Wei-Jin tombs establish microcosms, while otherworldly creatures on entrances and coffins play supernatural roles. Western Jin tombs emphasize fantastic be
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20

Niu, Yueqiu. "Reception of A. Varlamov's Creativity in Chinese Literary Studies and Criticism." Litera, no. 5 (May 2024): 157–64. http://dx.doi.org/10.25136/2409-8698.2024.5.43405.

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The subject of the research is the reception of A.N. Varlamov in Chinese literary criticism. The object of the study is critical articles, literary works devoted to the work of A. Varlamov, and an interview with the author. The novelty of the article is determined by the fact that the works of Chinese researchers are analyzed in order to characterize critical judgments about the work of a modern Russian author, taking into account national specifics. The article highlights the main aspects in the field of studying the work of A. N. Varlamov by Chinese criticism and literary criticism. It is de
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21

Zhong, Wen, and Minghui Long. "A corpus-based study of Howard Goldblatt’s translation style in his English rendering of the Shanhaijing." International Journal of Innovative Research and Scientific Studies 8, no. 3 (2025): 817–25. https://doi.org/10.53894/ijirss.v8i3.6616.

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The classic work, Shanhaijing, is a seminal work in ancient Chinese literature, celebrated for its mysticism and profound depth. Its English translation plays a pivotal role in helping the international community understand Chinese mythological culture, and an analysis of its translation style can offer valuable insights and references for the translation of similar classical texts. Therefore, this study aims to examine Howard Goldblatt’s English translation of Shanhaijing, focusing on his translational style and its effect on the comprehension of English-speaking readers. Utilizing corpus too
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22

Nelson, Eric S. "Technology and the Way: Buber, Heidegger, and Lao-Zhuang “Daoism”." Journal of Chinese Philosophy 41, no. 3-4 (2014): 307–27. http://dx.doi.org/10.1163/15406253-0410304005.

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I consider the intertextuality between Chinese and Western thought by exploring how images, metaphors, and ideas from the texts associated with Zhuangzi and Laozi were appropriated in early twentieth-century German philosophy. This interest in “Lao- Zhuang Daoism” encompasses a diverse range of thinkers including Buber and Heidegger. I examine (1) how the problematization of utility, usefulness, and “purposiveness” in Zhuangzi and Laozi becomes a key point for their German philosophical reception; (2) how it is the poetic character of the Zhuangzi that hints at an appropriate response to the c
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23

Ghoneim, Rehab Salaheldin. "Achieving positive energy in living spaces by applying the true spirit of Islam in harmony with design." Global Journal of Arts Education 11, no. 2 (2021): 148–61. http://dx.doi.org/10.18844/gjae.v11i2.6465.

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How living spaces affect their occupants is an impression that runs through many cultures and groups around the globe. This paper is based on an attempt to establish a link between Islamic architecture, Chinese culture and Minimalism in terms of positive place energy. Minimalism in architecture can be summed up in Mies Van Derrohe's statement Less is More. The aim of this research was to understand how minimalism meets the spirit of asceticism in Islam such as simplicity, truth, and mysticism, under which the idea of asceticism falls, and Islamic truths such as the haqeeqa, and Taammul meditat
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Mudryk, Serhii, Nataliia Denysenko, N. A. Antoniuk, and Nataliia Tabak. "Playing culture of Ancient China." Scientific Journal of National Pedagogical Dragomanov University. Series 15. Scientific and pedagogical problems of physical culture (physical culture and sports), no. 10(170) (October 20, 2023): 107–11. http://dx.doi.org/10.31392/npu-nc.series15.2023.10(170).23.

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The relevance of the research lies in the growing interest of formation the culture of Ancient China, that has been continuously developing for 5 thousand years. Chinese ethnicity created a unique type of gaming culture, which differs from other nations' gaming culture. Social ethics of the game and administrative practice always played a bigger role in China than mysticism and individual search for salvation. Live for life's sake but not for bliss in other world or salvation from suffering. The aim of the research is to find out the role and place of moving game in the upbringing of the young
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Chesnokova, Natalia. "Politics and Mysticism in the Modern Republic of Korea: Case of Lee Jae-myung." Problemy dalnego vostoka, no. 6 (2023): 97. http://dx.doi.org/10.31857/s013128120029385-4.

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In March 2023, the Korean politician, leader of opposition, Lee Jae-myung said that the grave of his parents was desecrated. He explained that several stones with hanjas were allegedly buried near the grave, which should negatively affect the fate and life of Lee himself and his family. It soon became clear that it was a falsification, and the stones were buried, on the contrary, with the consent of Lee Jae-myung and as a guarantee of his successful self-realization. Lee Jae Myung being accused of using a fake to gain attention. He was not the first Korean politician to use the traditional &am
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Liu, Na. "Inner Peace as the Seed of Global Peace: Unveiling the Link Between Zhuangzi’s Mysticism and Nonviolent Resistance." Religions 15, no. 12 (2024): 1447. http://dx.doi.org/10.3390/rel15121447.

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This paper delves into the connection between Zhuangzi’s mystical philosophy and its potential application to nonviolent resistance movements. It argues that the cultivation of inner peace, as advocated by Zhuangzi, can serve as a powerful foundation for individuals to engage in peaceful social change. Zhuangzi, a prominent figure in ancient Chinese thought, emphasized the importance of achieving harmony with Dao, the natural order of the universe. His mystical teachings centered on concepts like the “Pu 樸” (perfect natural state), “Xiao Yao You 逍遙遊” (Free and Easy Wandering) and “Qi Wu Lun 齊物
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Miller, James. "Mysticism and Kingship in China: The Heart of Chinese Wisdom. By Julia Ching; Cambridge: Cambridge University Press, 1997. xxi, 302 pages. $74.95 (cloth); $27.95 (paper)." Journal of Asian Studies 60, no. 4 (2001): 1146–47. http://dx.doi.org/10.2307/2700041.

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28

Şensöz, Tuğçe. "The Importance of Symbols in the Sufi Tradition: An Example of the Concept of Justice." MEΘEXIS Journal of Research in Values and Spirituality III, no. II (2023): 102–18. https://doi.org/10.71210/mjrvs.5.a.6.

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The concept of justice is a concept that has been emphasized in every age, every religious and moral life style and every culture since the emergence of the philosophical way of thinking. In all social, religious or moral perspectives, the concept of justice is expressed with different symbols in a guiding nature. Symbols inspired by nature such as the sun, moon and stars are also examples of these. We see that the concept of justice is discussed and examined in the light of symbols in the Mayan civilization, Ancient Chinese teachings and Ancient Greek thought, as well as in the Islamic Sufi t
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Barrett, T. H. "Livia Kohn: Early Chinese mysticism: philosophy and soteriology in the Taoist tradition. ix, 218 pp. Princeton, New Jersey: Princeton University Press, 1992. £32.50, $45 (paper £9.95, $14.95)." Bulletin of the School of Oriental and African Studies 57, no. 2 (1994): 417–18. http://dx.doi.org/10.1017/s0041977x00025404.

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30

Göyüşov, Nasib. "Eski Türk düşüncesi ve irfan gelenekleri." Edeb Erkan, no. 6 (November 30, 2024): 163–71. https://doi.org/10.59402/ee006202409.

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Faith and moral values occupy a special place among the sources of ancient Turkic thought. Faith and moral values have made a significant contribution to the formation of a person’s psychological structure and identity, as well as his thinking. The beliefs and ways of thinking of the ancient Turks were associated with mythology. The ancient Turks always lived in close contact with nature and therefore they deified natural phenomena. Shamanism spread in the Altai and Ural regions, which influenced Tibetan and Chinese culture. Among the Turks, local traditions met with shamanic elements, but, un
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IIIT. "Abstracts of Doctoral Dissertations." American Journal of Islam and Society 16, no. 2 (1999): 128–30. http://dx.doi.org/10.35632/ajis.v16i2.2125.

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The European aristocratic imaginary and the Eastern paradise: Europe, Islam andChina 1100-1780. Batchelor. Robert Kinnaird, Jr. Ph.D. University of California, LosAngeles, 1999.218~A~d.v isers: John Brewer and David Sabean.The disseaion investigates changes in the social imaginary of the European aristocracy,which centered on the garden as a space of social and cultural production, to argue that firstIslam and later China played an integral role in the formation of conceptions of both aristocraticsociety and later the nation in Europe. The nineteenth century institution ofOrientalism as a scho
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Wang Xi. "Chenwei - Rhetorical Techniques in the Text of the Romance of the Three Kingdoms." Journal of Information Systems Engineering and Management 10, no. 29s (2025): 614–21. https://doi.org/10.52783/jisem.v10i29s.4541.

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Introduction: This article takes the use of rhetorical devices of divination and divination in "Romance of the Three Kingdoms" as the research object, and systematically examines the language form, narrative function, and cultural connotations of divination and divination in the novel text through qualitative research methods. As a unique cultural system of ancient Chinese prophecy, Chenwei integrates mysticism and political metaphor, and is widely used in plot construction, character development, and theme deepening in "Romance of the Three Kingdoms". Objectives: The aim of this study is to r
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Light, Timothy. "LIVIA KOHN, Early Chinese Mysticism: Philosophy and Soteriology in the Taoist Tradition. Princeton, NJ: Princeton University Press 1992 (ix, 218 p.) ISBN 0 691 02065 3 (cloth) $ 45.00; 0 691 02065 5 (paperback) $ 14.95." Numen 42, no. 1 (1995): 96–99. http://dx.doi.org/10.1163/1568527952598774.

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Barrett, T. H. "Mysticism and Kingship in China: The Heart of Chinese Wisdom. By Julia Ching. [Cambridge: Cambridge University Press, 1997. xxi + 302 pp. Hard cover £45.00, ISBN 0-521-46293-2; paperback £15.95, ISBN 0-521-46828-0.]." China Quarterly 156 (December 1998): 1064–65. http://dx.doi.org/10.1017/s0305741000051596.

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Kobzev, Artem I. "The First Interpretations of the Yi-jing in the West and in Russia." Voprosy Filosofii, no. 5 (2021): 182–98. http://dx.doi.org/10.21146/0042-8744-2021-5-182-198.

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The Yi-jing易經(Canon of Changes), or Zhou yi周易(All-Encompassing Cyclical Changes of the Zhou [era]), is “the book of books” of Chinese culture, which is also claimed to be the primary source of binary numeration, first described in the West by Leibniz. He was always interested in China, familiar with the binary code of tri and hexagrams (gua) of the Yi-jing and acknowledged its mythical creator, the ancestor emperor Fuxi, as the discoverer of binary arithmetic, and himself – as the one who found it again after four thousand years. At present, historical data do not allow us making an accurate c
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KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 163, no. 1 (2008): 134–220. http://dx.doi.org/10.1163/22134379-90003683.

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Michele Stephen; Desire, divine and demonic; Balinese mysticism in the paintings of I Ketut Budiana and I Gusti Nyoman Mirdiana (Andrea Acri) John Lynch (ed.); Issues in Austronesian historical phonology (Alexander Adelaar) Alfred W. McCoy; The politics of heroin; CIA complicity in the global drug trade (Greg Bankoff) Anthony Reid; An Indonesian frontier; Acehnese and other histories of Sumatra (Timothy P. Barnard) John G. Butcher; The closing of the frontier; A history of the maritime fisheries of Southeast Asia c. 1850-2000 (Peter Boomgaard) Francis Loh Kok Wah, Joakim Öjendal (eds); Southea
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Isnaini, Heri. "MISTIK-ROMANTIK PADA NOVEL DRAMA DARI KRAKATAU KARYA KWEE TEK HOAY: REPRESENTASI SASTRA BENCANA." DIALEKTIKA: JURNAL BAHASA, SASTRA DAN BUDAYA 9, no. 1 (2022): 21–32. http://dx.doi.org/10.33541/dia.v9i1.3970.

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Artikel ini membahas konsep mistik-romantik pada tragedi bencana meletusnya gunung Krakatau pada novel Drama dari Krakatau karya Kwee Tek Hoay. Novel ini terinspirasi oleh novel Baron Edward Bulwer-Lytton yang berjudul The Last Day of Pompeii yang diterbitkan tahun 1834. Drama dari Krakatau karya Kwee Tek Hoay disajikan dengan konsep realis yakni dengan menampilkan deskripsi meletusnya gunung Krakatau pada tahun 1883. Artikel ini bertujuan menunjukkan konsep tersebut dengan menganalisisnya berdasarkan tataran tanda dalam konvensi novel. Mistik-romantik dalam novel ini dimaknai sebagai peristiw
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Станичнов, О. О. "ОСОБЛИВОСТІ СИМВОЛІВ ТА ЇХ ІНТЕРПРЕТАЦІЯ В ПОЛЬСЬКІЙ СЕЦЕСІЇ". Традиції та новації у вищій архітерктурно-художній освіті, № 3 (3 жовтня 2018): 74–79. https://doi.org/10.5281/zenodo.1443104.

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Modern art is fi lled with various symbols, which conveyed a mysterious meaning, and had a great variety of manifestations. Many ideas that appeared in the era of modernism were refl ected in art. The system of special tools and techniques was used by artists in the depiction of various subjects of paintings. Each spectator could see the refl ection of his outlook and his attitude in one creative work. Artwork becomes multifunctional at that time. Analysis of artistic works allows you to see the variety of symbols and how they affect the mind of the viewer. The purpose of this publication is t
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E., Erdogan, and A. Erdogan H. "FengShui Paradigm as Philosophy of Sustainable Design." November 4, 2014. https://doi.org/10.5281/zenodo.1097022.

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FengShui, an old Chinese discipline, dates back to more than 5000 years, is one of the design principles that aim at creating habitable and sustainable spaces in harmony with nature by systematizing data within its own structure. Having emerged from Chinese mysticism and embodying elements of faith in its principles, FengShui argues that the positive energy in the environment channels human behavior and psychology. This argument is supported with the thesis of quantum physics that ‘everything is made up of energy’ and gains an important place. In spaces where living and working tak
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"Early Chinese mysticism: philosophy and soteriology in the Taoist tradition." Choice Reviews Online 29, no. 09 (1992): 29–5070. http://dx.doi.org/10.5860/choice.29-5070.

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"MYSTICISM AND POLITICS IN THE ANCIENT GREEK AND CHINESE PHILOSOPHIC PARADIGMS." Journal of V. N. Karazin Kharkiv National University, Series "The Theory of Culture and Philosophy of Science", no. 61 (2020). http://dx.doi.org/10.26565/2306-6687-2020-61-06.

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The aim of the article consists in comparativistic anlysis of mystical and political theories and practices in frame of the ancient greek and chinese philosophic paradigms. Philosophy as a science pretends to exceed from some self-obvious moments that are nevertheless different in context of different cultures. One can point out accordingly five paradigms: indian, chinese, ancient greek and roman, abrahamic, modern scientific. The chinese paradigm can be reduced to two moments: oitlook organismism and aphoristic character; the ancient greek is considered as a spiritual practice (in that it dif
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42

Pan, Deng. "An Analysis of Fetishism in Hegel's Philosophy of Religion." International Journal of Sino-Western Studies, no. 23 (November 23, 2022). http://dx.doi.org/10.37819/ijsws.23.230.

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In Hegel's system of religious philosophy, fetishism is considered religion’s starting point, representing the beginning of the objectification of self-consciousness. Fetish can be subdivided into direct and indirect witchcraft. Hegel analyzes in detail the African religions representing plain witchcraft and the Chinese religions of the Qing dynasty representing indirect witchcraft. Hegel revealed the structure of the emperor's sacrifice to heaven in Chinese indirect mysticism in the Qing Dynasty and used the "religion of degree" to explain the moral connotation of "Tian" and "Dao.” On the one
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Sun, Yue, and Yuehua Chen. "Tao is hidden and nameless: Exploring the mysticism path of Laozi and Zhuangzi." HTS Teologiese Studies / Theological Studies 80, no. 3 (2024). http://dx.doi.org/10.4102/hts.v80i3.10109.

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The contemporary interpretation of Lao-Zhuang’s thought reveals a multidimensional dialogue between tradition and modernity, the local and the exotic, and East and West. The interaction between Lao-Zhuang’s thoughts and Western religious philosophy can be explored through the lens of mysticism. By examining the non-material nature of the Tao, the transcendence of language, and the cultivation goal of the unity of nature and humanity, we can discern the relationship between the cultivation practices in Lao-Zhuang’s thought and religious mysticism. The chaos, uncertainty, infinity and nothingnes
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Zelcer-Lavid, Michal. "“Green-Colored Uyghur Poet”: Religion, Nostalgia, and Identity in Contemporary Uyghur Poetry." Modern China, December 16, 2021, 009770042110649. http://dx.doi.org/10.1177/00977004211064987.

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There is wide consensus that Islam is an important rallying point for the Uyghurs and an essential component of their national identity. Yet despite its centrality in Uyghur culture, there is only marginal reference to religion in modern Uyghur poetry. In this article, I argue that poets such as Adil Tuniyaz, Tahir Hamut Izgil, and others, most of whom are secular and urban, choose to relate to religion through mysticism and nostalgia in reaction to the Chinese state’s characterization of Islam as identified with violent fundamentalism and terrorism. By avoiding the use of separatist symbols,
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Thomas, Michael. "Huang-Lao Daoism." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574497.

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Huang-Lao Daoism 黄老道 was the dominant tradition of Daoism throughout the Han Dynasty. Although concrete historical records that would allow us to clearly document its origins are less than concrete, its first and formative phase began in the middle period of the Warring States, as evidenced in the earliest of its known writings, including the excavated texts Hengxian 恒先 and Fanwu liuxing 凡物流形 that are dated to that time. These texts reveal that the tradition was inspired by the philosophy of the Daodejing 道德經, commonly attributed to the ancient sage Laozi 老子; it represents the foundational tex
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Xiangjun, Feng. "Taigu School." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572642.

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The "Taigu School" 太谷學派 (and its various alternative names, such as "Taigu Teaching" 太谷教, "Yellow Cliff Teaching" 黃崖教, "Kongtong Teaching" 崆峒教, "Great Learning Teaching" 大學教, "Great Achievement Teaching" 大成教, etc.) refers to an esoteric genealogy of teaching in China spanning from the eighteenth century to the mid-twentieth century. The founding patriarch, Zhou Taigu 周太谷 (c. 1762–c. 1832, aka Zhou Gu 周穀, Zhou Xingyuan 周星垣, Kongtongzi 空同子/崆峒子, etc.), was from the Anhui province but mainly preached in Yangzhou of the Jiangnan region. The documentation of him is rare and often vague, but his foll
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許, 子濱. "《左傳》「子卯不樂」解". 人文中國學報, 1 квітня 1999, 95–113. http://dx.doi.org/10.24112/sinohumanitas.62348.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. 根據《左傳》及禮書的記載，子卯疾日起碼在春秋時期就已經流行起來。不管是王侯，還是普通士人，在日常飲食或禮節上，都得作出相應的調整。子卯所以為疾日，賈逵、鄭玄認為這是由於紂以甲子日喪而桀 以乙卯亡，國君為了引以為鑑，便把這兩個日子視作忌日。後人大多沿用這種説法。「桀紂亡日」之説，本身存在不少疑點，實不足以解答「子卯疾日」由來的問題。實際上，前人曾提出異議，認為子卯疾日是出於子卯相刑之説。從表面來看，這種説法似乎有術數的色彩，所以一直得不到應有的重視。利用刑德來占驗干支之吉凶禍福的，最早見於《淮南子》。《淮南子》更把「剛日」、「柔日」納入五行刑德的理論系統裏。春秋之時，「剛日」、「柔日」普遍應用在人們的實際生活上，這是不爭的事實。但其理論根據未必就是刑德之説。雖然如此，從歷代日忌之説的發展來看，春秋之時確實存在著以某種理論為基礎的日忌之制。Passages in Zuozhuan and the Book of Rituals indicate that by the Spring and Autumn period the Zimao evil day was already widely observed, requiring nobles and
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吴, 美筠. "五四時期粤港新詩與基督教———李聖華之《和諧集》初探". 人文中國學報, 1 жовтня 2013, 345–84. http://dx.doi.org/10.24112/sinohumanitas.192189.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.
 李聖華所著《和諧集》是目前所見最早在廣東出版的新詩集。該書最早一篇作品完成於1922年，距離白話詩首次出現只相隔六年。作者李聖華（1903—1986），一般五四文學史料缺載，可查證的資料尚待鈎沉，目前只能在香港基督教文獻中得知其人其事。本論文分爲兩部分：第一部分考證作者生平及著作出版時地；第二部部分采取文學與基督教跨際研究的方法，分析書中新詩作品，并比較同期以北京、上海、杭州爲陣地的詩群。旨在通過《和諧集》的研究，印證二三十年代廣東省粤港區新詩已取得實質發展，打破二十年代現代詩在廣東省缺席的定論；并探討該書如何受《聖經》的意象和書寫風格影響，從而折射基督教及《聖經》文本如何通過新詩書寫進入五四文學，延展衍生現代漢詩的特質。詩作論述部分將從以下兩方向展開：（一）基督教意象與五四時期的祈禱詩；（二）擬《雅歌》詩體及其愛情意象與宗教神秘色彩的關係。
 Li Shenghua’s Harmony Collection (Hexie ji) is the earliest extant collection of modern (vernacular) poetry published in Guangdong province. Re
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Marsh, Victor. "The Evolution of a Meme Cluster: A Personal Account of a Countercultural Odyssey through The Age of Aquarius." M/C Journal 17, no. 6 (2014). http://dx.doi.org/10.5204/mcj.888.

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Introduction The first “Aquarius Festival” came together in Canberra, at the Australian National University, in the autumn of 1971 and was reprised in 1973 in the small rural town of Nimbin, in northern New South Wales. Both events reflected the Zeitgeist in what was, in some ways, an inchoate expression of the so-called “counterculture” (Roszak). Rather than attempting to analyse the counterculture as a discrete movement with a definable history, I enlist the theory of cultural memes to read the counter culture as a Dawkinsian cluster meme, with this paper offered as “testimonio”, a form of q
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Pegrum, Mark. "Pop Goes the Spiritual." M/C Journal 4, no. 2 (2001). http://dx.doi.org/10.5204/mcj.1904.

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Kylie Minogue, her interviewer tells us in the October 2000 issue of Sky Magazine, is a "fatalist": meaning she "believe[s] everything happens for a reason" (Minogue "Kylie" 20). And what kind of reason would that be? Well, the Australian singer gives us a few clues in her interview of the previous month with Attitude, which she liberally peppers with references to her personal beliefs (Minogue "Special K" 43-46). When asked why she shouldn't be on top all the time, she explains: "It's yin and yang. It's all in the balance." A Taoist – or at any rate Chinese – perspective then? Yet, when asked
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