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Relevant bibliographies by topics / Taoism – History

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Academic literature on the topic 'Taoism – History'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Taoism – History"

1

Roth, Harold D. "Redaction Criticism and the Early History of Taoism." Early China 19 (1994): 1–46. http://dx.doi.org/10.1017/s0362502800003540.

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This study employs the critical methodology called “redaction criticism” originally developed in New Testament studies, for the analysis of the relationship between two important but overlooked sources of early Taoist thought: the Kuan Tzu essays entitled Nei-yeh and Hsin-shu, hsia. Although the relationship between these essays has long been the subject of controversy, the author concludes that Hsin-shu, hsia (written ca. 200 B.C.) is a deliberate abridgement, rearrangement, and restatement of Nei-yeh (written ca. 330 B.C.) that demonstrates a different ideological viewpoint.Whereas Nei-yeh is a collection of twenty-two mostly rhymed stanzas devoted to the practice of guided breathing meditation, its cosmological significance and its physiological, psychological, and spiritual effects, Hsin-shu, hsia is a work of mixed prose and verse that is expressly concerned with the political benefits of such “inner cultivation” practices. In other words, it sees them as techniques for rulership.This new ideological position is significant. Based upon previous research by the author and on the work of other scholars, the author hypothesizes that there were three distinct, but related, aspects of early Taoism: the Individualist, the Primitivist, and the Syncretist. According to this categorization, Nei-yeh is an Individualist text and Hsin-shu, hsia is Syncretist The deliberate rearrangement and emendation of Nei-yeh by the Hsin-shu, hsia author argues for the position that Syncretist Taoism is a direct descendant of Individualist Taoism — perhaps even its lineal descendant.

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2

Verellen, Franciscus. "Taoism." Journal of Asian Studies 54, no. 2 (May 1995): 322–46. http://dx.doi.org/10.2307/2058739.

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Circumscribing the place of taoists in Chinese society is not straightforward for any period: honored by emperors and members of the nobility, they were scorned, as a rule, by literati-officials and treated with a mixture of reverence and familiarity by ordinary people. The paradoxical strength of passivity, the power of compliance, and the endurance of the peripheral already form a central theme in the mystical writings gathered in the fourth and third centuryb.c.Lao-tzuandChuang-tzu. The Taoism of these ancient texts advanced a doctrine of liberation through submission, of control by means of noninterference, and of transcendence as a result of physiological and mental regimens. The ideal of liberation from the physical, epistemological, and social constraints of the human condition in time translated into a quest for immortality which, by the Ch'in unification of the empire, became quite explicit. Huang-Lao thought, named for the Yellow Emperor and patron of the immortals (Huang-ti) and Lao-tzu, dominated court politics from this period through the middle of the second centuryb.c.

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Liu, Jing, Xiang Dong Zhu, and Chong En Wang. "Analysis on the Location Change of Taoist Architecture - A Case Study of Shanxi Taoist Buildings." Advanced Materials Research 748 (August 2013): 1091–94. http://dx.doi.org/10.4028/www.scientific.net/amr.748.1091.

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Article to Shanxi Taoism building for research object, using statistics of practices, will Shanxi province different period of Taoism building of distribution for Combs, and on Taoism building of site, and construction, and development, and changes of effect factors for analysis, to judge out Taoism building of site changes main is due to different period of Taoism doctrine and history background of role, while also reveals out China Taoism building site changes of history features.

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4

Yang, Rong, and Xiaoming Yang. "A Study on Cultural Characteristics of Taoist Clothing." Asian Social Science 16, no. 4 (March 31, 2020): 70. http://dx.doi.org/10.5539/ass.v16n4p70.

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Dress and personal adornment of Taoism, also short for Taoist Clothing. Its refers to the type of clothing with ‘Tao’ as the core concept. Taoist clothing as a kind of religious symbolic clothing, it can be described as a typical carrier of Chinese traditional culture (especially the Han nationality), which contains Chinese traditional religion, philosophy, aesthetics and technology. By studying the history, form and cultural symbols of Taoist clothing has important significance for help us to deeply understand Chinese traditional costume culture and to discover the valuable cultural elements contained in them.

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Poo, Mu-chou. "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)." Numen 42, no. 2 (1995): 172–96. http://dx.doi.org/10.1163/1568527952598611.

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AbstractThis study seeks to investigate the religious mentality in early Medieval China. By comparing two types of characters, i.e., the immortals of the Taoist tradition, and the eminent monks of the Buddhist religion, we try to discover the special nature of both these types of characters, and to delineate their similarities as well as differences. Our analysis shows that the stories about the immortals and the eminent monks reflected a common mentality: a psychological need for an easy way to salvation; an attempt to control supernatural forces; an urge for solutions to some earthly problems concerning life and death. This common mentality, moreover, had existed among the Chinese people before the advancement of Buddhism and Taoism at the end of the Han dynasty, and continues to exist after the establishment of both religions. The successful development of Buddhism and Taoism, especially among the common people, should be seen not merely as the triumph of their teachings, but as the successful incorporation of this basic religious mentality. It was, therefore, an underlying bridge that logically connected the development of Chinese religious tradition from the pre-Buddhist and pre-Taoist era to the later period. It could also serve as one of the keys to the understanding of the formation and shape of popular religion in China in the subsequent era.

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Kirkland, Russell. "The History of Taoism: A New Outline." Journal of Chinese Religions 30, no. 1 (September 2002): 177–93. http://dx.doi.org/10.1179/073776902804760257.

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7

Sinha, Vineeta. "‘Hinduism’ and ‘Taoism’ in Singapore: Seeing points of convergence." Journal of Southeast Asian Studies 39, no. 1 (December 11, 2007): 123–47. http://dx.doi.org/10.1017/s0022463408000064.

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AbstractThe paper begins by documenting the meanings the labels ‘Hinduism’ and ‘Taoism’ carry locally and highlights the complexities and ambiguities in discussions that invoke them. I then present data which demonstrate significant points of convergence between these two religious traditions, viewed as ‘ethnic religions’ and asserted to be ‘different’ in the Singaporean context. The turn to the organisational domain is instructive in revealing how ‘Hindu’ and ‘Taoist’ institutions have talked about their respective religions in the public sphere. This focus allows me to highlight overlaps in the two sets of discourses, to ask why these affinities should exist and to reflect on the sociological implications of such a phenomenon.

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Roth, Harold D. "Evidence for stages of meditation in early Taoism." Bulletin of the School of Oriental and African Studies 60, no. 2 (June 1997): 295–314. http://dx.doi.org/10.1017/s0041977x00036405.

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The role of some form of breathing meditation in most of the world's great mystical traditions has long been known, but few have seen much evidence for this in early Taoism. By ‘early Taoism’ I mean the formative stages of the tradition, from its mysterious origins to the completion of the Huai-nan-Tzu (139 B.C.). Perhaps scholars have seen so little evidence of meditative practice in early Taoism because they have tended to focus almost exclusively on its famous foundational works, Lao-Tzu and Chuang-Tzu and have, furthermore, tended to treat them as works of abstract philosophy. In my research I have been particularly interested in the experiential basis of the philosophy found in the Lao-Tzu and the Chuang-Tzu and in a variety of other related texts that have hitherto been generally overlooked as sources for early Taoism. In order to clarify the context for the present investigation of meditative stages, I would like to present briefly the most relevant hypotheses from this research:

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9

Barrett, T. H. "Towards a date for the Chin-so liu-chu yin." Bulletin of the School of Oriental and African Studies 53, no. 2 (June 1990): 292–94. http://dx.doi.org/10.1017/s0041977x00026094.

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The Chin-so liu-chu yin is a text of twenty-nine fascicles preserved in the Taoist canon in the form of a revelation to Chang Tao-ling, the late Han founder of the Taoist religion, to which comments by Li Ch‘un-feng (602–670) are attached. Though scholars have not so far addressed the question of the origins of the text itself, a certain willingness to accept the attribution of the commentary has already been made manifest. Yet to the eye of the expert in Sung Taoism this attribution raises serious doubts: text and commentary display features much more reminiscent of Sung religion than that of the early T'ang. It has already been noticed that Li Ch'un-feng provides information on the cult of the city gods (ch'eng-huang shen) and on Thunder magic; the former religious development may be traced back before the T‘ang but only achieved prominence towards the end of the dynasty, while the latter is unattested in T‘ang Taoist literature. One might add that Li displays a detailed knowledge of the legend of Hsü Sun in a developed form—again a cult v with early origins hardly noticed until the late T‘ang. The text also provides information (though separately) on the Buddhist warrior-king Vaisravana (P‘isha-men PI) and on the seventh-century warrior-hero Li Ching (571–649): these two figures were eventually to merge.

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Reiter. "Exorcist Taoism, Shamanism and Buddhism in the Analysis of Religious Taoism in the Periods Sung to Yüan." Zeitschrift der Deutschen Morgenländischen Gesellschaft 170, no. 1 (2020): 191. http://dx.doi.org/10.13173/zeitdeutmorggese.170.1.0191.

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Dissertations / Theses on the topic "Taoism – History"

1

曾達輝 and Tat-fai Tsang. "The Daoist Shangqing sect in the eastern Jin and southerndynasties period (317-589)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31221762.

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Valussi, Elena. "Beheading the red dragon a history of female inner alchemy in China /." Diss., Online version, 2002. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.398209.

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Chen, Huachang, and 陳華昌. "A study of Cao Cao's connection with daoism and his poetry of immortals." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31242911.

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Li, Men-dik, and 李民迪. "The unfolding and transformation of Daoism in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B39558204.

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Man, Ying-ling, and 文英玲. "A study of the literature of the Maoshan Toaist Sect in High Tang China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2002. http://hub.hku.hk/bib/B31244609.

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黃正予 and Ching-yu Wong. "Sou Shen Chi and its relationship to the Taoist religion." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1989. http://hub.hku.hk/bib/B31208964.

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何秀蘭 and Sau-lan Ho. "Taoist influences on the drama of the Yuan dynasty, 1279-1368." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1985. http://hub.hku.hk/bib/B31207261.

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8

Liu, Yonghua 1970. "The world of rituals : masters of ceremonies (Lisheng), ancestral cults, community compacts, and local temples in late imperial Sibao, Fujian." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84524.

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From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.

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9

文英玲 and Ying-ling Man. "A study of Tao Hongjing (456-536) and his Taoist literary works." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31214423.

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10

Rivera, Espinoza Manuel Salvador. "El taoísmo filosófico: Su origen en el contexto de la Historia: Un trabajo de historia intelectual y cultural." Tesis, Universidad de Chile, 2007. http://repositorio.uchile.cl/handle/2250/110501.

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[...] Por otro lado, esta investigación es un esfuerzo por suplir una carencia temática, a saber, la de la historia de la China Antigua, la cual aún no recibe un estudio detenido y riguroso en nuestros Departamentos de Historia, donde el número de especialistas en ella es muy reducido o simplemente inexistente. No es menor el hecho de que la Universidad de Chile cuente con Centros de Estudios Árabes, Judaicos y Bizantinos y carezca de un Centro de Estudios del Asia Oriental, más aún considerando que en las grandes universidades del globo centros de ese tipo son de los más activos en el mundo historiográfico, baste pensar en la inmensa labor historiográfica de John Fairbank en la School of Oriental and African Studies de la London University. Este trabajo es también un intento por subsanar un vacío temático más específico que el anteriormente enunciado, el de los estudios daoístas. Precisamente en esta área la historia cultural y la historia intelectual actualmente constituyen uno de las aproximaciones más novedosas al fenómeno de la filosofía de ZhuangZi y LaoZi siendo este trabajo un intento por introducir esa aproximación en el ámbito historiográfico chileno.

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Books on the topic "Taoism – History"

1

Robinet, Isabelle. Taoism: Growth of a religion. Stanford, Calif: Stanford University Press, 1997.

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2

Li, Yangzheng. History of Chinese Taoism. Beijing: Foreign Languages Press, 2009.

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3

Dao jiao fa zhan shi. Taibei Shi: Shu xin chu ban she, 2000.

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4

Wong, Eva. The Shambhala guide to Taoism. Boston: Shambhala, 1997.

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5

Taoist ritual in Chinese society and history. New York: Macmillan, 1987.

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6

Kam, Leung Man, ed. Historical dictionary of Taoism. Lanham, Md: Scarecrow Press, 1998.

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Dao jia dao jiao shi lüe lun gao: Daojia daojiao shilue lungao. Beijing Shi: Guang ming ri bao chu ban she, 2006.

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8

Gu du Xi'an cong shu bian zhuan wei yuan hui., ed. Chang'an dao jiao yu dao guan: Chang'an Taoism and Taoist temple. Xi'an Shi: Xi'an chu ban she, 2002.

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9

Oscar Wilde un der Taoismus = Oscar Wilde and Taoism. Bern: Peter Lang, 1986.

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10

Guanying, Cao, ed. Dao shi. Beijing Shi: Zhongguo she hui chu ban she, 2009.

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Book chapters on the topic "Taoism – History"

1

Ren, Wei, and Yan He. "Confucianism, Buddhism and Taoism at Mount Songshan: From Rivals to Being in Harmony." In Historic Monuments of Mount Songshan, 123–38. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-9077-1_7.

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Fraser, James W. "Prologue: The First Revolution: Taos, 1680." In A History of Hope, 1–9. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-137-09784-2_1.

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"Periodization of Chinese History." In The Encyclopedia of Taoism, 1515–22. Routledge, 2013. http://dx.doi.org/10.4324/9780203695487-16.

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Berling, Judith A. "Taoism in Ming culture." In The Cambridge History of China, 953–86. Cambridge University Press, 1998. http://dx.doi.org/10.1017/chol9780521243339.017.

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Fei, Wu. "Confucianism, Taoism, and suicide." In Oxford Textbook of Suicidology and Suicide Prevention, edited by Danuta Wasserman and Camilla Wasserman, 17–22. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198834441.003.0003.

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In Confucianism, suicide is thought of as an acceptable way to protect one’s dignity and virtue: in late imperial China, suicide was required for intellectuals who had survived their emperor, and for women who had been raped. Nevertheless, most Confucian intellectuals do not consider suicide the best choice to pursue human virtue. Although Qu Yuan—the great poet and the person responsible for the most famous suicide in Chinese history—is often praised for his loyalty and virtues, he is also criticised for being narrow-minded. According to the Taoist teachings of Zhuangzi, one should not be too concerned about worldly affairs, including life and death. Examining ideas on life and death found in Confucianism and Taoism provides a deeper cultural understanding of possible underlying motives for committing suicide. This knowledge can contribute to more effective suicide prevention.

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"Religious Taoism and Medical Culture." In A History of Medicine in Chinese Culture, 377–450. WORLD SCIENTIFIC, 2020. http://dx.doi.org/10.1142/9789813237995_0008.

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"Neo-Taoism and Medicine During the Wei, Jin, Southern and Northern Dynasties." In A History of Medicine in Chinese Culture, 451–90. WORLD SCIENTIFIC, 2020. http://dx.doi.org/10.1142/9789813237995_0009.

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Chi-Chao, Liang. "The Taoist School." In History of Chinese Political Thought, 73–92. Routledge, 2017. http://dx.doi.org/10.4324/9781315823034-5.

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Goossaert, Vincent. "Taoists, 1644–1850." In The Cambridge History of China, 412–57. Cambridge University Press, 2016. http://dx.doi.org/10.1017/cho9781139193078.012.

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"A Brief History of Taoist Death Rituals." In The Taoists of Peking, 1800–1949, 331–44. BRILL, 2007. http://dx.doi.org/10.1163/9781684174546_011.

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Conference papers on the topic "Taoism – History"

1

Grauch, V. J. S., Paul W. Bauer, Benjamin J. Drenth, and Keith I. Kelson. "A REVISED TECTONIC HISTORY OF THE RIO GRANDE RIFT IN THE TAOS REGION, NEW MEXICO: INTEGRATION OF GEOPHYSICAL, GEOLOGICAL, AND BOREHOLE INFORMATION." In GSA Annual Meeting in Denver, Colorado, USA - 2016. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016am-281459.

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