Relevant bibliographies by topics / Quanzhen

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  2. Dissertations / Theses
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Academic literature on the topic 'Quanzhen'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Quanzhen"

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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 (February 6, 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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Lenkov, Pavel D. "Buddhist Elements of the Anthropological Conceptions of the Religious Taoism of the Quanzhen School (Based on Long Men Xin Fa): Soteriology and the Concept of Human Activity." Study of Religion, no. 2 (2019): 56–65. http://dx.doi.org/10.22250/2072-8662.2019.2.56-65.

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The article analyses anthropological ideas of one of the schools of religious Taoism – Quanzhen/ Longmen – in the aspect of identifying and considering the Buddhist elements of these ideas. For the school of Quanzhen, from the very moment of its appearance, there was a tendency toward religious syncretism/ synthesis, the desire to unite the principles and practice of Taoism, Buddhism, and Confucianism. The main source for the analysis was the text of the 17th century Long men xin fa (“The Law of the HeartConsciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen/Longmen, and also included a number of basic texts of the Quanzhen school, which outline the views of the founder and masters of the school of the first generation. The article discusses the two components of the School’s anthropological representations in which Buddhist influence is most clearly manifested: soteriology and the concept of human activity. The Buddhist doctrine of “activity/action” (karma) was incorporated into the representation system of the Taoist school Quanzhen. The «soteriological» statements in the Quanzhen/Longmen texts also often include Buddhist expressions that function in the texts in parallel with typically Taoist formulations
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Halperin, Mark. "Explaining Perfection: Quanzhen and Thirteenth-century Chinese Literati." T’oung Pao 104, no. 5-6 (December 10, 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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Komjathy, Louis. "Sun Buer: Early Quanzhen Matriarch and the Beginnings of Female Alchemy." Nan Nü 16, no. 2 (December 16, 2014): 171–238. http://dx.doi.org/10.1163/15685268-00162p01.

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This article is the first detailed historical study of the life, teachings, and practices of Sun Buer (1119–83), the only female member of the so-called Seven Perfected of Quanzhen (Complete Perfection) Daoism. Drawing upon the earliest hagiographical accounts, this study provides an accurate picture of the historical Sun, with particular attention to her personal life and social location in the early Quanzhen movement. It includes complete annotated translations of the only extant writings reasonably attributed to Sun Buer.
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Guo, Shuchun. "Jin-Yuan Mathematics and Quanzhen Taoism." Journal for History of Mathematics 29, no. 6 (December 31, 2016): 325–33. http://dx.doi.org/10.14477/jhm.2016.29.6.325.

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Goossaert, Vincent. "La création du taoïsme moderne : l'ordre Quanzhen." École pratique des hautes études, Section des sciences religieuses 110, no. 106 (1997): 597–602. http://dx.doi.org/10.3406/ephe.1997.12827.

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LENKOV, PAVEL D. "BUDDHIST ELEMENTS OF THE ANTHROPOLOGICAL CONCEPTIONS OF THE RELIGIOUS TAOISM OF THE QUANZHEN SCHOOL (BASED ON LONG MEN XIN FA): PSYCHOLOGY AND SOMATOLOGY." Study of Religion, no. 2 (2021): 44–55. http://dx.doi.org/10.22250/2072-8662.2021.2.44-55.

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The article deals with the analysis of anthropological concepts of one of the main schools of religious Taoism - Quanzhen / Longmen - in the aspect of identifying and considering the Buddhist elements of late Taoist anthropology. The main source for the analysis was the text of the 17th century Lun men xin fa (“The Law of the Heart-Consciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen / Longmen. The article examines the Buddhist elements of the late Taoist somatology and psychology: the concept of the heart-consciousness ( xin ), the concept of “vitality of wisdom” ( hui ming ), the doctrine of the “true spirit” ( zhen ling , yuan shen ). The central concept of the text - heart-consciousness - is interpreted by Wang Changyue to a large extent in a Buddhist way. Such concepts as the material body ( se shen ) and the Body of the Law ( fa shen ) are discussed in the text in the spirit of late Buddhist Mahayana psychology...
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Kohn, Livia. "Monastic Rules in Quanzhen Daoism: As Collected by Heinrich Hackmann." Monumenta Serica 51, no. 1 (January 2003): 367–97. http://dx.doi.org/10.1080/02549948.2003.11731397.

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Kim, Sung-Hae. "The Gourd of Small Penglai: Environmental Ethics in Quanzhen Poetry." Journal of Daoist Studies 5, no. 1 (2012): 202–20. http://dx.doi.org/10.1353/dao.2012.0009.

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Eskildsen, Stephen. "The Ancient Awl of 700 Years: Hibernation and Quanzhen Meditation." Journal of Daoist Studies 13, no. 13 (2020): 31–56. http://dx.doi.org/10.1353/dao.2020.0001.

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Dissertations / Theses on the topic "Quanzhen"

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Goossaert, Vincent. "La création du taôisme : l'ordre Quanzhen." Paris, EPHE, 1997. http://www.theses.fr/1997EPHE5019.

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L'ordre Quanzhen apparait vers 1170 comme une école taôiste en marge des institutions établies. Il est fondé par un maitre charismatique, Wang Chongyang (1113-1170) et activement prêché et développé par ses disciples. L'école atteint sa période de gloire quand l'empereur Chinggisqan reconnait son patriarche, Qiu Changchun (1148-1227) comme le représentant de toutes les religions chinoises. L'école s'organise alors en ordre, fondant des institutions autonomes, durables et originales, qui accueillent un très grand nombre d'adeptes au travers de structures communautaires égalitaires. A travers ces institutions, le Quanzhen amorce un renouveau du taôisme encore d'actualité aujourd'hui, en facilitant l'accès au savoir religieux, en intégrant dans la vie de groupe les pratiques taôistes traditionnelles et en diffusant une spiritualité individuelle, à la fois exigeante et accessible à tous. La thèse se concentre sur l'organisation de l'ordre Quanzhen durant les deux premiers siècles de son histoire (1170 à 1368). On s'attache à en décrire la hiérarchie, les règles, la carrière des religieux, les pratiques quotidiennes, la base économique, mais aussi son interaction avec la société, au travers des congrégations laïques et de leurs enseignements, des réseaux d'échanges et de voyages, et des rapports avec la société locale. Dans un second volume, on a rassemblé la présentation et la critique de l'ensemble des sources disponibles. Apres avoir analysé les quelques 60 ouvrages des maitres Quanzhen, on montre que, pour une histoire sociale et institutionnelle, les matériaux les plus importants sont les inscriptions sur pierre. Aussi, l'analyse se fonde t-elle essentiellement sur un corpus de 1200 inscriptions taôistes de cette période, parmi lesquelles 487 sont spécifiquement Quanzhen. Ce corpus est constitué à partir d'un recueil publié récemment, amélioré et élargi par le dépouillement des sources publiées et des collections d'estampages et sur le terrain.
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Goossaert, Vincent. "La création du Taoïsme moderne l'ordre Quanzhen." Lille : A.N.R.T, Université de Lille III, 1997. http://bibpurl.oclc.org/web/34379.

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Qin, Guoshuai. "La vie des patriarches Quanzhen : histoire d’une construction hagiographique, 13e-19e siècles." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP004.

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Aux époques des dynasties Jin (1115-1234) et Yuan (1279-1368) émergea le courant Quanzhen, qui deviendra par la suite l’une des deux principales branches du taoïsme. À ses débuts, il suscita un vaste intérêt de la part de l’ensemble de la société, que cela soit chez la noblesse, chez les lettrés et les notables jusqu’au sein du petit peuple. De manière implicite ou explicite, l’influence du Quanzhen fut perceptible dans l’ensemble des pratiques sociales. À l’aide des documents de l’époque et en les recoupant avec les hagiographies d’immortels dans les sources Quanzhen, nous pouvons esquisser les contours préliminaires de la genèse de l’ordre, dans le contexte des bouleversements sociaux-politiques des périodes des Jin et Yuan. Parmi les matériaux essentiels, et dont l’étude reste pourtant à ce jourtrès succincte, nous portons notre attention sur les légendes relatant les transformations des Sept Véritables (Qizhen). Ces légendes font à la fois partie du domaine religieux et du domaine littéraire. D’après l’abondance des hagiographies des immortels telles qu’elles sont décrites dans le Jinlianzhengzongji ou le Qizhenxianzhuan, les récits des transformations des Sept disciples de Wang Chongyang furent au temps des Jin et des Yuan des documents essentiels et un symbole fort de l’identité du taoïsme Quanzhen. Pour les moines et moniales Quanzhen, les hauts faits relatés dans les hagiographies des Sept Véritables devinrent des modèles à suivre. Puis, à partir de la fin de la dynastie Ming et plus particulièrement à la fin des Qing et pendant la République de Chine, les légendes des transformations des Sept Véritables ont été, d’une part, répandues à l’intérieur du courant Quanzhen et, d’autre part, réécrites et propagées par le concours de moralisateurs, de romanciers, d’adeptes des religions non-officielles, mais également par des moines Quanzhen ainsi que des disciples laïcs de l’ordre. Nous avons pu recenser au moins six versions différentes sur les légendes des transformations des Sept Véritables dans les ouvrages suivants : Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan et Qizhenbaojuan. Ces six versions de l’hagiographie Quanzhen ont été reprises, copiées et publiées en plus de quarante-quatre éditions sous différents titres. En bref, selon les questions clefs issues des trois couches formant l’identité Quanzhen citées ci-dessus, nous essayons de comprendre comment, face à l’environnement religieux particulier aux dynasties Ming et Qing, les moines taoïstes ont d’une part été actifs sur une partie du territoire et ont pris part aux bouleversements historiques de ces époques en se servant de récits hagiographiques prônant la doctrine Quanzhen ; et d’autre part, parce qu’il y a eu des réorganisations profondes dans les récits sur les transformations des Sept Véritables qui étaient contraires à la doctrine Quanzhen et dont certains passages ont suscité des conflits. Le courant Quanzhen riposta, critiqua et réécrivit des ouvrages de façon à corriger les commentaires jugés contraires à la doctrine Quanzhen. De telles actions démontrent que les religieux Quanzhen avaient, des Ming à la République de Chine, une vive conscience de leur identité religieuse spécifique. A l’heure actuelle certains spécialistes des religions non-officielles considèrent que distinguer trop nettement le Quanzhen des religions non-officiellesen opposant une pensée orthodoxe et une pensée sectaire n’est qu’une invention et une interprétation scientifique peu pertinente par rapport à la réalité historique. Cependant, notre analyse portant sur un total de six versions et d’au moins quarante-quatre éditions des hagiographies d’immortels Quanzhen indique que les taoïstes Quanzhen n’étaient pas indifférents aux imbrications fréquentes entre leur doctrine et les religions non-officielles, tout en portant un regard lucide sur leur identité religieuse à travers des actions visant à la protéger
In the times of the Jin (1115-1234) and Yuan (1279-1368) dynasties emerged the Quanzhen order, which later became one of the two main branches of Taoism. In its beginnings, it aroused great interest from the whole of society, be it among the nobility, among the literati and the notables up to the bosom of the common people. Implicitly or explicitly, the influence of Quanzhen was perceptible in all social practices. Using the documents of the time and intersecting them with the anthologies and hagiographies of Quanzhen origin, we can sketch the preliminary outlines of its history, especially in the context of the social-political upheavals of the periods of Jin and Yuan. Among the essential materials, the study of which remains to this day very succinct, we pay attention to the legends relating the transformations of the Seven Veritables (Qizhen). These legends are both part of the religious and literary domains. According to the abundance of the hagiographies of the immortals as described in the Jinlianzhengzongji or the Qizhenxianzhuan, the stories of the transformations of the seven disciples of Wang Chongyang were essential and later became a strong symbol for the identity of Quanzhen Taoism. For the Quanzhen taoists, the great deeds recounted in the hagiographies of the Seven Veritables became models to follow. Then, from the end of the Ming Dynasty and especially at the end of the Qing and during the Republic China, the legends of the transformations of the Seven Veritables were, on the one hand, spread within the Quanzhen order and on the other hand, rewritten and propagated under the help of moralizers, novelists, followers of unofficial religions, but also by Quanzhen taoists and their lay followers. We have been able to list at least six different versions of the legends of the transformations of the Seven Veritables in the following works: Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan and Qizhenbaojuan. These six versions of the Quanzhen hagiography have been reproduced, copied and published in more than forty-four editions under different titles. In short, according to the key questions from the three layers forming the Quanzhen identity mentioned above, we venture to understand on how, in the face of the particular religious environment of the Ming and Qing dynasties, the Quanzhen Taoists were on the one hand actively taking part in the historical and literary developments by narrating hagiographies to advocate the Quanzhen doctrine; and on the other hand, because there have been profound reorganizations in the narratives of the transformations of the Seven Veritables which were contrary to the Quanzhen doctrine and some of whose passages have given rise to conflict, how the Quanzhen Taoists retaliated, critiqued, and rewritten hagiographies to correct comments deemed contrary to the Quanzhen doctrine. Such actions demonstrate that the Quanzhen taoists had, from the Ming to the Republic China, a keen awareness of their specific religious identity. At the present time some specialists of non-official religions consider that distinguishing Quanzhen too clearly from unofficial religions by opposing orthodox thought and sectarian thought is only an invention and a scientific interpretation that is irrelevant to historical reality. However, our analysis of a total of six versions and at least forty-four editions of the hagiographies of Quanzhen immortals indicates that the Quanzhen Taoists are not indifferent to the frequent interweaving of their doctrine with unofficial religions, but deeply concerned about their Quanzhen authenticity and religious identity
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Marsone, Pierre. "Wang Chongyang (1113-1170) et la fondation du Quanzhen." Paris, EPHE, 2001. http://www.theses.fr/2001EPHE5019.

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Le Quanzhen est le grand mouvement de renouveau du taoi͏̈sme dans la Chine moderne. Selon la tradition, son fondateur, Wang Chongyang (1113-1170), après avoir reçu des révélations des immortels, convertit sept disciples, Ma Danyang, Tan Changzhen, Liu Changsheng, Qiu Changchun, Wang Yuyang, Hao Taigu et la femme de Ma Danyang, Sun Buer. Par leur "ascèse missionnaire", ceux-ci firent du Quanzhen, en cinquante ans, le principal mouvement religieux du nord de la Chine. Aujourd'hui encore, le Quanzhen est une composante incontournable de la religion chinoise. La première partie de la thèse, historique, reprend les sources primaires pour étudier comment l'hagiographie, dès la prédication des disciples, a transformé l'histoire du fondateur, élaborant par exemple des révélations dont le bénéficiaire ne parle jamais clairement. Dans un deuxième temps, elle étudie les différences de personnalités entre les disciples et réévalue leurs rôles respectifs. Elle évoque la diversité du mouvement avant l'uniformisation apportée par l'institutionnalisation et montre comment le cliché des sept disciples fondateurs fut forgé en plus d'un siècle par la tradition. La deuxième partie étudie la pensée du mouvement. Elle recherche l'origine des grands thèmes de la doctrine du Quanzhen naissant, décrit les grandes lignes de la vie religieuse et insiste sur le caractère fondamentalement taoi͏̈ste du mouvement. Dans un deuxième temps, elle expose la théorie de l'alchimie intérieure qui constitue quantitativement le principal enseignement des religieux. Elle met aussi en valeur la dimension spirituelle de cette alchimie intérieure, notamment chez le fondateur du mouvement. Répondant à un point de vue exprimé au Japon il y a trente ans, la conclusion soutient notamment que la fondation du Quanzhen est moins un mouvement de réforme comme le protestantisme qu'un mouvement de prédicateurs mendiants comme on en connut en Europe
The Quanzhen movement is the great movement of the religious revival in modern China. According to tradition, its founder, Wang Chongyang (1113-1170), had a vision of two immortals and later he converted seven disciples, Ma Danyang, Tan Changzhen, Liu Changsheng, Qiu Changchun, Wang Yuyang, Hao Taigu and Ma Danyang's wife, Su Buer who spread the movement throughout North China. Fifty years later, Quanzhen became the main religious movement in the country. Nowadays, the Quanzhen school still plays an important part and cannot be ignored. The first part of the dissertation, the historical part, begins with the study of the primary sources in order to examine the process which transformed Wang's biography into a hagiography. For instance, apparitions, through no more than vague remarks in the founder's works, were transmitted as facts by his favorite disciple Ma Danyang. Next, we investigate the differences between the personalities of the disciples, reappraise their respective roles and point out the internal diversity of the movement before standardization which followed institutionalization. We also examine how the concept of seven disciples as founders was created in more than a century by the tradition. The second part insists on the daoist nature of the movement. We describe the religious life of the movement and examine how the Quanzhen used Buddhist and Confucianist concepts in its daoist teaching. Next, we attempt to set out the theory of inner alchemy which is one of the most important teachings of the Quanzhen monks. We also insist on the spiritual of inner alchemy in the founder's thoughts. Replying to a Japanese theory, the conclusion maintains that the Quanzhen is not a reforming movement similar to Protestantism but rather, if a comparison is necessary, a movement similar to the European mendicant orders
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CHENG, CHUANG SU-CHUN. "L'ecole taoiste quanzhen sous la dynastie des yuan 1260-1368." Paris, EHESS, 1995. http://www.theses.fr/1995EHES0096.

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L'ecole taoiste quanzhen a pris forme en chine du nord sous la dynastie des jin. Nous avons choisi d'etudier l'ecole sous les yuan (1260-1368) car cette periode a ete peu abordee jusqu'a present. Nous avons consulte le canon taoiste, les livres historiques officiels, les recueils de textes de l'epoque, les inscriptions lapidaires et les monographies locales. Ce travail de recueil documentaire quasiment exhaustif nous a permit dans une premiere partie d'etudier la vie et les relations des chefs de l'ecole quanzhen avec le pouvoir politique mongol. La seconde partie decrit les biographies des principaux maitres des sept sous-courant essentiels, et propose un resume de leurs oeuvres fondamentales. La troisieme partie, redigee a partir d'une etude geographique des temples et monasteres, permet de s'interesser a la diffusion geographique du quanzhen. En conclusion, ce travail a ete concu comme un outil de base decrivant l'une des racines fondamentales du taoisme moderne, ainsi que ses liens avec l'histoire politique mongole de la chine des 13eme et 14eme siecle
THE QUANZHEN TAOIST SCHOOL AROSE IN JIN DYNASTY IN NORTHERN CHINA. I SELECTED THE QUANZHEN TAOIST SCHOOL DURING THE YUAN DYNASTY AS MY SUBJECT OF RESEARCH AS UP UNTIL NOW THIS TOPIC WAS NOT TREATED IN ANY GREAT DEPTH. I CONSULTED THE TAOIST CANON, VARIOUS OFFICIAL HISTORICAL BOOKS, ASSORTED SELECTIONS OF TEXTS OF THIS EPOCH, NUMEROUS LAPIDARY INSCRIPTIONS AND LOCAL MONOGRAPHS. THE VAST DOCUMENTARY RESEARCH I UNDERTOOK PERMITTED ME TO ELABORATE MY SUBJECT IN THREE SPECIFIC SECTIONS : DURING THE FIRST SECTION, I CONCENTRATED ON THE LIVES AND RELATIONSHIPS OF HEADS OF THE QUANZHEN SCHOOL WITH MONGOL POLITICAL POWERS AT THAT PERIOD OF TIME. IN THE SECOND SECTION, MY RESEARCH WAS ORIENTED TOWARDS BIOGRAPHIES OF PRINCIPAL MASTERS OF SEVEN SUB SCHOOLS. THEREAFTER, I ESTABLISHED A RESUME OF THEIR FUNDAMENTAL WORKS. BASED ON DETAILED GEOGRAPHIC research OF TEMPLES AND MONASTERIES, IN THE THIRD SECTION, I ANALYZED THE GROWTH FROM THE NORTH TO SOUTH OF CHINA OF THE INFLUENCE OF QUANZHEN. IN CONCLUSION, MY RESEARCH WAS BASED ON MY DESIRE TO SHOW QUANZHEN AS BEING ONE OF THE FUNDAMENTAL ROOTS OF MODERN TAOISM AND ITS LINKS WITH MONGOL POLITICAL HISTORY IN CHINA DURING THE 13TH AND 14TH CENTURIES
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Herrou, Adeline. "La "vie entre soi" : les moines taoi͏̈stes aujourd'hui en Chine : étude ethnologique des réseaux monatisques Quanzhen au Shaanxi." Paris 10, 2001. http://www.theses.fr/2001PA100186.

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L'étude ethnologique du groupe de moines et de moniales résidant au temple Wenwong, monastère taoi͏̈ste érigé dans la ville de Hanzhong en Chine centrale, a pour objet de comprendre le mode de vie et de penser de ces officiants et de leur confrères de la région de Hanzhong, de la province du Shaanxi et plus généralement de Chine. Dans une première partie, il s'agit de présenter les différentes facettes de ce temple qui est à la fois un monument de la ville, un monastère habité par des moines, un lieu saint visité par des fidèles et placé sous l'égide du pouvoir en place (par l'Association taoi͏̈ste) et un sanctuaire de quartier dédié à Wengong (Han Yu). Détruit durant la Révolution culturelle, ce temple en reconstruction se réinscrit dans le vaste réseau tissé entre les temples taoi͏̈stes. .
The purpose of the ethnological study of the group of monks and nuns residing in Wengong temple, a taoist monastery erected in the town of Hanzhong in central China, is the understanding of the ways of living and thinking of these officiants and their colleagues in Hanzhong region, in Shaanxi province and more globally in China. The first of this research is about presenting various aspects of this temple which at the same time is a town monument, a monastery inhabited by monks, a holy place visited by the faithful and placed under the aegis of the present regime (through the Taoist Association) and also a local sanctuary dedicated to Wengong (Han Yu). Destroyed during the Cultural revolution, this temple in the process of being rebuilt reintegrates the large network woven between the taoist temples. .
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Meunier, Marjorie. "Aspects économiques des pratiques religieuses taoïstes contemporaines entre temples et monde séculier (Chine, Europe)." Thesis, Lille 1, 2016. http://www.theses.fr/2016LIL12010.

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La diffusion rapide du taoïsme dans le monde chinois dont il est issu, mais aussi bien au-delà, pose la question du modèle économique qui permet à ces organisations religieuses de se développer. Cette thèse étudie les aspects économiques de ce taoïsme contemporain à travers l'analyse des instances économiques élémentaires et leurs interactions entre elles et avec le monde laïc. Les résultats dessinent une économie du taoïsme monastique contemporain fondée sur un système de lignées de pseudo-parenté religieuse où les maîtres se transmettent une approche spécialisée de leur rôle d’échange entre les mondes humains et divins. Ces lignées s'inscrivent dans un ordre organisé pour favoriser la mobilité et le tissage de liens entre lignées, qui s’opposent autour de leurs activités religieuses spécialisées. Les apports de ressources laïcs qui financent les temples et lignées, dépendent de l'adéquation de la réponse des maitres aux besoins des laïcs, à travers leurs services et enseignements
The rapid growth of Daoism in the Chinese world and beyond questions the economic model at play in these religious organisations. This thesis analyses the economic aspects of this contemporary monastic daoism through the study of basic economic elements, their interactions with each other and with the laity. Results point to an economy based on a religious lineage system, where is transmitted a specialised approach to the master's role of medium between worlds. Those lineages are affiliated to an order organised to promote mobility and networking between them, which oppose each other on their specialised religious activity. Lay ressources on which temples and lignages are funded, depend on the adequacy of the masters’ response to the laity's needs through their services and teachings
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Chen, Yubing, and 陈宇冰. "The transformation of rural development pattern and rural planning system in China : a case study of Quanzhou." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/195102.

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At present, China is on a track of fast economic growth and urbanization development, this will definitely shape urban and rural areas at the same time. A new relationship between urban and rural areas is forming. How will urban-rural interaction in China develop in the future? What are the implications for planning legislation? This dissertation gives an overview of rural development and planning in China since 1949 and evaluates the implementation evaluation of planning legislation over the period of last decade. Through the study of planning legislation in China, an urban-rural integrated planning and management system is defined. This system consists of institutional subsystem, legal subsystem, operational subsystem, and technical subsystem. The assessment of this system at different administrative level will provide an idea that how policy and legislation could influence the development in rural areas. In respect, the findings on pilot project studies, questionnaire survey as well as field survey could serve as a feedback to the planning legislation.
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Urban Planning and Design
Master
Master of Science in Urban Planning
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Huang, Shaoting, and 黄少庭. "An analysis of the use of plural personal pronouns in Quanzhoudialect." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45163947.

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Huang, Yani Melody. "Sustainable urban conservation a design strategy for the renewal of Zhongshan road historic block in Quanzhou city /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B39634310.

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Books on the topic "Quanzhen"

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Quanzhen Daoists in Chinese society and culture, 1500-2010. Berkeley, CA: Institute of East Asian Studies, University of California, Berkeley, 2013.

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Cultivating perfection: Mysticism and self-transformation in early Quanzhen Daoism. Leiden: Brill, 2007.

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Wang Chongyang (1113-1170) et la fondation du Quanzhen: Ascètes taoistes et alchimie intérieure. Paris: Collège de France, Institut des hautes études chinoises, 2010.

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Quanzhou mu ou yi shu: Quanzhou muouyishu. Xiamen Gulangyu: Lu jiang chu ban she, 1986.

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Min shang: Quanzhou juan = Fujian enterprisers. Quanzhou volume. Fuzhou Shi: Hai feng chu ban she, 2007.

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Quanzhou lian hua. Fuzhou Shi: Fujian ren min chu ban she, 2004.

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Quanzhou xi ban. Fuzhou Shi: Fujian ren min chu ban she, 2006.

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Quanzhou (Fujian Sheng, China). Cheng shi jian she dang an guan., ed. Quanzhou dong xi ta: The Twin pagodas of Quanzhou. Fuzhou: Fujian ren min chu ban she, 1992.

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Quanzhou xue yan jiu. Xiamen: Xiamen da xue chu ban she, 2006.

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Quanzhou: Versuch einer Annäherung. Annweiler: Plöger, 2012.

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Book chapters on the topic "Quanzhen"

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Wang, Qianyi, Kee Cheok Cheong, and Ran Li. "Quanzhou: Reclaiming a Glorious Past." In City Development and Internationalization in China, 63–97. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-15-0544-7_4.

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Eccles, Lance. "5. A Summary Administrative History of Quanzhou." In Silk Road Studies, 207–14. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.srs-eb.4.00175.

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Ruji, Niu. "NESTORIAN GRAVE INSCRIPTIONS FROM QUANZHOU (ZAITUN), CHINA." In Journal of the Canadian Society for Syriac Studies 5, edited by Amir Harrak, 51–67. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463216177-005.

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Ruji, Niu. "A New Syriac-Uighur Inscription from China: (Quanzhou, Fujian Province)." In Journal of the Canadian Society for Syriac Studies 4, edited by Amir Harrak, 60–65. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463216184-007.

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Zeng, Fengsheng. "Research on Quanzhou Sports Brand Communication Based on Neural Network Recommendation Algorithm." In Advances in Intelligent Systems and Computing, 1857–63. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25128-4_245.

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Hu, Chia-yin. "Taiwanese Southern Min hoo7 and its counterparts in the Southern Min varieties in Quemoy and Quanzhou." In Diachronic Perspectives and Synchronic Variation in Southern Min, 144–56. New York: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429316517-7.

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Pan, Weihua, Hanqiu Xu, Hui Chen, Chungui Zhang, and Jiajin Chen. "Dynamics of Land Cover and Land Use Change in Quanzhou City of SE China from Landsat Observations." In Electrical Engineering and Control, 1019–27. Berlin, Heidelberg: Springer Berlin Heidelberg, 2011. http://dx.doi.org/10.1007/978-3-642-21765-4_127.

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Lieu, Samuel. "Nestorian Angels from Central Asia and Other Christian and Manichaen Remains at Zaitun (Quanzhou) on the South China Coast." In Silk Road Studies, 1–17. Turnhout: Brepols Publishers, 2003. http://dx.doi.org/10.1484/m.srs-eb.4.00267.

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"Quanzhen—Complete Perfection." In Daoism Handbook, 567–93. BRILL, 2000. http://dx.doi.org/10.1163/9789004391840_020.

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"Appendix Three. Early Quanzhen Textual Corpus." In Cultivating Perfection, 382–422. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004160385.i-554.54.

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Conference papers on the topic "Quanzhen"

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Wang, Di, and Jianyi Zheng. "Comparison of Urban Form based on different city walls between Quanzhou and Newcastle." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.5061.

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Quanzhou in south-eastern China was built in the Sui Dynasty, having more than 1,000 years of history. Its urban development led to the triple walls in a different period of time. Its unique landscape of multiple walls is a one of the Chinese ancient city patterns. However, the massive stone-built city wall pattern like Newcastle also has more than 1000, years of history in western cities .City walls maintain the preeminence as the city’s most powerful fixation line. The expansion of the wall in Quanzhou shows how the time-space changes, while Newcastle' s fringe belt is relatively stable, which forms a different urban form. This article mainly compares the following aspects: (1) The development of Quanzhou fringe belt; (2) Differences of fringe belts between the multiple walls city and the sole wall city; (3) Differences of land use in intramural zone between two cities. This paper analyzes the differences of fringe belts caused by city walls between Quanzhou, (China) and Newcastle, (England), and their influence on the urban form between the East and the West.
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Zeng, Jiahua, Wangqing Wen, and Aiguo Yan. "Design of Sea-Crossing High-Speed Railway Steel-Concrete Composite Box Girder Cable-Stayed Bridge." In IABSE Conference, Kuala Lumpur 2018: Engineering the Developing World. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2018. http://dx.doi.org/10.2749/kualalumpur.2018.0521.

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<p>Quanzhou Bay Railway Bridge is the key component of the Fuzhou-Xiamen High-Speed Railway with the design speed of 350 km/h. The total length of 20.3 km is the greatest among the sea- crossing high-speed railway bridges in the world. The main structure over the main navigation channel is a steel-concrete composite cable-stayed bridge with the span arrangement of（ 70+130+400+130+70）m. The main girder adopts a closed and streamlined box section.</p><p>In the past decades, the sea-crossing railway cable-stayed bridges mostly adopted steel truss girder. Quanzhou Bay Railway Bridge is the first railway bridge adopting the steel-concrete composite box girder cable-stayed bridge type in china and the longest-span sea-crossing high- speed railway bridge in the world. In this paper, the structural design and construction method for this bridge are presented.</p>
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Weng, Dongdong, Manping Weng, and Xiaofang Wang. "The Economic Environment of Quanzhou and the Financing Research of Small and Medium Enterprises in Quanzhou." In Proceedings of the Third International Conference on Economic and Business Management (FEBM 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/febm-18.2018.16.

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Hong, Wenchang. "Quanzhou Agricultural E-Commerce Platform Based on O2O Modes." In 2013 International Workshop on Computer Science in Sports. Paris, France: Atlantis Press, 2013. http://dx.doi.org/10.2991/iwcss-13.2013.47.

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Xie, Hongbin, and Dongjun Chen. "Quanzhou Maritime Museum: Spatial Production of Maritime Silk Road Culture." In 7th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.376.

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Liu, Jingui, Shang Jiang, and Yifeng Zhang. "The Tidal Flow and Dilute Diffusion of COD at Quanzhou Bay." In 2009 3rd International Conference on Bioinformatics and Biomedical Engineering (iCBBE 2009). IEEE, 2009. http://dx.doi.org/10.1109/icbbe.2009.5163676.

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Hong, Cai-Zhen. "Feasibility Study of Quanzhou Maritime Silk Road Incense Culture Tourism Development." In 2016 International Conference on Management Science and Management Innovation. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/msmi-16.2016.91.

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Wang, Yinyin. "The Construction of Quanzhou Textile and Garment Detection Public Services Platform." In 2013 International Workshop on Computer Science in Sports. Paris, France: Atlantis Press, 2013. http://dx.doi.org/10.2991/iwcss-13.2013.46.

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Wang, Yujie. "Study on Pile Foundation Quality Control Measures of Quanzhou Sihai Building." In 2017 3rd International Forum on Energy, Environment Science and Materials (IFEESM 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/ifeesm-17.2018.40.

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Hu, Litang, Biaoqi Yi, and Jingsheng Wang. "The Faced Challenges of Sustainable Groundwater Use in the Quanzhou Coastal Area." In 2009 International Conference on Energy and Environment Technology. IEEE, 2009. http://dx.doi.org/10.1109/iceet.2009.444.

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