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Dissertations / Theses on the topic 'Taoism – History'
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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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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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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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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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Forst, Ateaga Sebastián von der. "Las relaciones sociedad naturaleza y el Taoísmo." Tesis, Universidad de Chile, 2006. http://repositorio.uchile.cl/handle/2250/110338.
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Informe de Seminario para optar al grado de Licenciado en HistoriaSeminario de Grado: Arte y cultura en la Asia Oriental
Bien sabido es que en el mundo occidental y específicamente en Chile, el conocimiento sobre el mundo chino es mínimo, por no decir que es prácticamente nulo. ¿Qué es China hoy? Antes que nada debemos superar la limitada imagen que tenemos del mundo chino, ya que esta se circunscribe al presente y se sustenta en mitos contemporáneos que se pueden destruir con facilidad, como el llamado “milagro económico chino” que nos hace creer que el enorme crecimiento económico del país es un fenómeno que apareció espontáneamente en los últimos años. Al hablar de China, no podemos dejar de lado que estamos frente a una civilización que se ha caracterizado por su continuidad, la que se podría remontar según los sinólogos y expertos a 5.000 años. Los chinos son conscientes de sus orígenes, lo que ha permitido que conserven sus registros milenarios hasta la actualidad.
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Yung, Lung-kuen, and 翁龍娟. "The modern significance of Zhuangzi's fables." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B44489201.
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Cheng, Chun-wai, and 鄭振偉. "道家詩學." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B20933770.
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Abercrombie, John D. "Religion as a Chinese Cultural Component: Culture in the Chinese Taoist Association and Confucius Institute." TopSCHOLAR®, 2016. http://digitalcommons.wku.edu/theses/1579.
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This thesis examines the role of the cultural discourse on the indigenous religious traditions of China and their place within an officially sanctioned construction of Chinese culture. It starts by examining the concept of culture as it developed in the modern era, its place within the construction of national identities, and the marginalizing effects this has on certain members of national populations. Next it turns to the development of the cultural discourse within China from the mid-1800s to the Cultural Revolution, highlighting the social and legal transformations as they restricted and reframed the practice and articulation of religious traditions in mainland China. Following these early articulations of a cultural discourse in China and the subjugation of religious traditions to secular standards of legitimation, it examines the official presentations and governmentally sanctioned forms of the Daoist tradition in post-Mao China during a “cultural revival,” through an analysis of official publications and online presentations. Finally, it examines the way teachers and administrators package Chinese culture for a foreign audience through the Confucius Institute.
This thesis argues that, despite greater freedom to explore indigenous traditions previously written off as “superstitious” within the cultural revival of contemporary China, the official cultural discourse in China continues to operate within the parameters of a modern cultural identity that marginalizes ritualistic forms of religion, allowing these religious forms to survive in an official space only as exotic images, sanitized and secularized activities, or ethical ideals.
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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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So, Ka-fai, and 蘇家輝. "A study of Wang Tao's early poetry = 王韜前期詩歌研究." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hdl.handle.net/10722/193086.
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Wang Tao (1828-1897) had significant contributions in various fields, including the press, education and translation. He spared no effort to introduce advanced western ideas to China. These contributions and his dramatic life aroused the interest of scholars. In recent years, scholars noted the achievements of his fiction-writing and and published a large number of papers on this topic. However, his achievements in poetry-writing did not receive much attention.
In order to fill this gap, the present thesis focuses on Wang Tao’s poetry-writing, aiming to give a comprehensive survey of his poems written before his exile to Hong Kong in 1862. The thesis is divided into five chapters. Chapter one illustrates the research background, the scope of the study and the research methodology employed. Chapter two is an analytical account of Wang Tao’s life with particular emphasis on how important events in his life influenced the styles of his poems. Chapter three illustrates Wang Tao’s concept of poetry-writing. Chapter four discusses the contents, artistry and styles of Wang’s poems in the specified period. Chapter five is the conclusion. It sums up the characteristics of Wang Tao’s early poetry and gives a critical account of the comments made by various reviewers.
Wang Tao claimed that the style of his early poems was soft and plaintive（側媚）. It became “wild and unrestrained” （豪放粗獷）after he had experienced serious mishaps in his life. This drastic change has been fully addressed in the thesis.published_or_final_version
Chinese
Master
Master of Philosophy
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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 EuropeThe 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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Cappiello, Rosaria Marta. "Proposta di traduzione del racconto “Histoire de Moche et des sept petites filles” della raccolta Le Grain Magique (1966) di Taos Amrouche." Bachelor's thesis, Alma Mater Studiorum - Università di Bologna, 2018. http://amslaurea.unibo.it/16434/.
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Proposta di traduzione dal francese in italiano del racconto "Histoire de Moche et des sept petites filles", seguita da commento e preceduta da un'introduzione e da una parte dedicata all'autrice e all'opera da cui è tratto il racconto.
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Yu, Gustaveson Gina. "Les textes sur la voie du vide : d'après les textes écrits et filmiques du "cycle indien" de Marguerite Duras." Paris 7, 1991. http://www.theses.fr/1991PA070131.
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Les textes écrits et filmiques du "cycle indien" de Marguerite Duras nous ramènent vers le lieu de l'écrit, dont le but est de détruire les textes déjà existants. Les textes durassiens, par le mouvement de la traversée à la fois de l'écriture et des histoires d'amour, nous ouvrent une lecture vers la "joie du vide"Marguerite Duras's texts, both written and cinematic, in the "cycle indien" take us on a journey towards the place of writting, the aim of which is to distroy the former texts already in existance. Through traversing between the written text of Duras's and her love stories, our reading is opened to the "joy of the void"
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Espesset, Grégoire. "Cosmologie et trifonctionnalité dans l'idéologie du Livre de la Grande paix (Taiping jing 太平經)." Phd thesis, Université Paris-Diderot - Paris VII, 2002. http://tel.archives-ouvertes.fr/tel-00670888.
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Malgré une histoire textuelle problématique, le " Livre de la Grande paix " (Taiping jing) transmis par le Canon taoïste des Ming reflète incontestablement des idées enracinées dans la vision du monde de l'époque des Han (206 av. J.-C.-220 ap. J.-C.). La cohérence de son contenu en apparence hétérogène réside dans l'idéologie tripartite qui sous-tend son substrat cosmologique et dépeint l'univers tout entier en une structure arborescente dérivant du modèle de base Ciel-Terre-Homme. Deux logiques triadiques s'opposent dans cette idéologie : un processus ternaire de déclin dans lequel l'Homme est déchu de la perfection originelle et un processus synthétique de retour à l'Unité dans lequel l'Homme incarne la réunion harmonieuse des pôles de la binarité. La trifonctionnalité vitaliste du dispositif varie en conséquence.
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Fung, Kwok Chine Bruno. "La pensée schopenhauerienne : une philosohie à deux voies (de l'Europe á l'Asie)." Paris 4, 2008. http://www.theses.fr/2008PA040108.
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Notre propos doit se saisir aussi bien sous l’angle de l’Histoire de la philosophie que sous celui de la philosophie comparative. A la différence des commentaires peu nombreux sur le sujet – que ce soit – en France ou à l’étranger – il n’est plus question ici de traiter la pensée schopenhauerienne comme un simple post-kantienne ni comme une sommaire comparaison entre hindouisme et platonisme. Notre ambition est de constituer une nouvelle lecture du corpus schopenhauerien, cette dernière devant d’un même geste, et critique les fondements des commentaires précédents, et élaborer une forme inédite de philosophie comparative. Il s’agit clairement de considérer la pensée de notre célèbre pessimiste en tant qu’ouverture profonde, voire radicale, en faveur des sagesses extrême-orientales : de l’hindouisme au chamanisme, en passant par le taoïsme. Notre thèse prend le parti d’arriver à la démonstration la plus rigoureuse possible du bien-fondé d’une telle perspective. Il ne s’agit pas d’une philosophie de la connaissance, mais d’une authentique philosophie du monde. En définitive, notre lecture de la philosophie schopenhauerienne ouvre à une autre vision des cultures et des civilisations ; et ainsi, à la différence de la démarche dialectique, il ne sera plus question de les opposer ou de les distinguer, mais, plutôt de les concevoir comme éléments d’un seul et même univers. A la logique de la transcendance, schème de la pensée occidentale, doit se substituer la logique de l’immanence, schème de la pensée extrême-orientaleThe reflexions contained in this thesis engage not only with the history of philosophy but also with comparative philosophy. Unlike earlier studies of the subject—of which, both in France and abroad, there have been but few—, the present work does not consider Schopenhauer’s thought either as a plain piece of post-Kantianism or as a sort of amalgam of Hinduism and Platonism: rather, its aim is to shed some fresh light on the body of Schopenhauer’s work, basing itself on a critique of earlier interpretations and a new way of doing comparative philosophy. We hope in this way to prove, in the most rigorous and scientific way possible, the value of such a new perspective. In addition, we shall look at Schopenhauer’s philosophy from two points of view: first, from a western viewpoint and in the light of the history of European ideas since antiquity; secondly, from an eastern viewpoint and based on the few ancient texts which are known. Schopenhauer’s thought should not be construed as logic but rather as a form of cosmology: he is not proposing a theory of knowledge but a genuinely universal philosophy. In fact, our reading of Schopenhauer suggests a different conception of cultures and civilizations, which we shall not contrast with or distinguish from one another in a dialectical manner but rather consider them as a single universal whole. We shall suggest that the transcendental logic of the western scheme of thought should be replaced by an immanent logic, which is the scheme of the east; and we shall endeavour to see western thought and eastern thought as continuous with one another
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Hiu, Yunyan. "La pensée de Hanshan Deqing (1546-1623) : une lecture bouddhiste des textes confucéens et taoïstes." Thesis, Paris, INALCO, 2014. http://www.theses.fr/2014INAL0014/document.
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Hanshan Deqing 憨山德清 (1546-1623), est l’un des « Quatre moines bouddhistes éminents » de la fin de dynastie Ming, en Chine qui avaient pris conscience de l’importance et de la nécessité d’une conciliation entre les trois enseignements chinois que sont le bouddhisme, le confucianisme et le taoïsme. Ses annotations du Zhuangzi, du Daode jing, de l’Invariable Milieu et de La Grande Étude demeurent très importantes pour l’étude des tentatives de syncrétisme des trois enseignements. Il fut en effet le premier moine à avoir rédigé autant de commentaires des classiques taoïstes et confucéens afin de montrer que de nombreuses idées de ces deux enseignements d’origine chinoise sont similaires à celles de la pensée bouddhiste. Il est aussi l’auteur d’une dissertation qui démontre la possibilité du rapprochement entre les trois enseignements, tout en maintenant la précellence du bouddhisme. En étudiant de près tous ses commentaires non-bouddhistes et sa dissertation à propos des trois enseignements, nous avons constaté que le moine avait transformé la pensée taoïste et la pensée confucéenne en des doctrines quasi bouddhistes, proches tantôt du Grand Véhicule, tantôt du Petit Véhicule, en fonction des passages examinés. Certains concepts bouddhistes sont très récurrents dans ses commentaires non-bouddhistes. Hanshan Deqing montre que les auteurs des classiques taoïstes et confucéens qu’il annote avaient déjà pressenti l’importance des concepts qui sont au cœur de la pensée bouddhiste et permettent d’atteindre l’illumination ou de conduire des pratiques sotériologiques. À travers ces commentaires, on décèle l’intention de Hanshan Deqing : porter à la connaissance des lettrés, des taoïstes, voire des adeptes bouddhistes eux-mêmes, les procédures permettant d’accéder à l’Éveil, pour ensuite aider d’autres êtres à sortir de leur égarement et de leur attachement au mondeHanshan Deqing 憨山德清 (1546-1623) is one of the “Four Eminent Buddhist monks” of the late Ming dynasty in China who realized the importance and the necessity of the reconciliation between the three Chinese philosophies: Buddhism, Confucianism and Taoism. His annotations of the Zhuangzi, of the Daode jing, of the Doctrine of the Mean, of the Great Learning are of seminal importance in the attempt to fusion the three philosophies. He was indeed the first monk to have written so many commentaries of the Taoist and the Confucian classics in order to show that numerous thoughts of these two philosophies originating from China are similar to the ones of Buddhism. He is also the writer of a dissertation that demonstrates the possibility of establishing bridges between the three philosophies, even if he considers Buddhism as superior. Studying closely all his non-Buddhist commentaries and his dissertation about the three philosophies, we noticed that the monk had transformed the Taoist thought and the Confucian thought nearly into Buddhist doctrines, sometimes close to the Mahāyāna, sometimes close to the Hīnayāna, depending on the examined passages. Some Buddhist concepts are very recurrent in his non-Buddhist commentaries. Hanshan Deaing points out that the writers of the Taoist and Confucian classics that he annotates had already sensed the importance of the concepts which are at the heart of the Buddhist mind and enable to reach the enlightenment or the realization of the soteriological practices.Through these commentaries, we can discover Hanshan Deqing’s intention: to make the lettered persons, the Taoists or even the Buddhist disciples themselves aware of the procedures allowing them to reach the Awakening and then to help others beings to be released from their blindness and their attachment to the world
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"Warrior gods and the Song-Yuan transformation of daoism." 2011. http://library.cuhk.edu.hk/record=b5894507.
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Liu, Jingyu.Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 97-101).
Abstracts in English and Chinese; includes Chinese.
Introduction --- p.1
Chapter Chapter One --- The Prominence of Daoist Warrior Gods --- p.12
Chapter 1 --- Black Killer --- p.12
Chapter 2 --- Zhenwu --- p.19
Chapter 3 --- Marshal Deng Bowen --- p.29
Chapter 4 --- Marshal Wen Qiong --- p.32
Concluding Remarks --- p.34
Chapter Chapter Two --- The Cult of Marshal Wen in the Daoist Canon --- p.37
Chapter 1 --- Authorial Background --- p.37
Chapter 2 --- The Rites of Earth Spirits --- p.38
Chapter 3 --- "Hagiography of Grand Guardian Wen, Supreme Commander of the Earth Spirits" --- p.45
Chapter 4 --- The participation of Heavenly Master Daoism --- p.63
Concluding Remarks --- p.66
Conclusion --- p.68
Appendix --- p.72
"Hagiography of Grand Guardian Wen, Supreme Commander of the Earthly Spirits" --- p.72
地祗上將溫太保傳 --- p.84
"Addendum to the Hagiography of Grand Guardian Wen, Supreme Commander of the Earthly Spirits" --- p.91
溫太保傳補遺 --- p.94
Bibliography --- p.97
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"《淨明忠孝全書》硏究." 2002. http://library.cuhk.edu.hk/record=b6073839.
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郭武.論文(哲學博士)--香港中文大學, 2002.
參考文獻 (p. 231-247).
中英文摘要及目錄.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Guo Wu.
Zhong Ying wen zhai yao ji mu lu.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (p. 231-247).
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"先天道在香港的蛻變與轉型: 論先天道對香港道教發展的重要性." 2005. http://library.cuhk.edu.hk/record=b5892467.
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李家駿."2005年8月".
論文(哲學碩士)--香港中文大學, 2005.
參考文獻(leaves 99-110).
"2005 nian 8 yue".
Abstracts in Chinese and English.
Li Jiajun.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (leaves 99-110).
論文摘要
目 錄
Chapter 第一章 --- 緒論 --- p.1
Chapter 一、 --- 研究課題背景 --- p.1
Chapter 二、 --- 有關先天道的學術硏究 --- p.8
Chapter 三、 --- 資料與方法 --- p.11
Chapter 第二章 --- 早期的先天道：其源起及其信徒的宗教生活 --- p.13
Chapter 一、 --- 清初政權對民間教派的看法 --- p.18
Chapter 二、 --- 早期先天道的源起及發展 --- p.21
Chapter 三、 --- 早期先天道文獻反映的宗教世界觀 --- p.27
Chapter 四、 --- 早期先天道文獻所反映的信徒宗教生活 --- p.32
Chapter 五、 --- 小結 --- p.38
Chapter 第三章 --- 由嶺南至香港：香港先天道的發展與轉型 --- p.39
Chapter 一、 --- 先天道在廣東隨展 --- p.39
Chapter 二、 --- 香港先天道的內部發展 --- p.54
Chapter 1. --- 藏霞精舍、九龍道德會龍慶堂與賓霞洞 --- p.57
Chapter 2. --- 仁祥別墅與大仁祥至和壇 --- p.62
Chapter 3. --- 圓玄學院 --- p.66
Chapter 三、 --- 香港先天道的宗教群體及其與香港社會人士的關係 --- p.70
Chapter 第四章 --- 先天道與香港道教發展 --- p.72
Chapter 一、 --- 先天道在二十世紀的發展：以台灣及東南亞爲例 --- p.73
Chapter 1. --- 以台灣爲例 --- p.73
Chapter 2. --- 以東南亞爲例 --- p.75
Chapter 二、 --- 香港先天道與孔教及佛教的關係 --- p.76
Chapter 三、 --- 早期幡港道教 --- p.80
Chapter 四、 --- 先天道與香港道教聯合會的成立 --- p.82
Chapter 五、 --- 小結 --- p.86
Chapter 第五章 --- 結語 --- p.88
附錄 --- p.92
參考書目 --- p.99
26
"北宋神霄道士林靈素與神霄運動." Thesis, 2006. http://library.cuhk.edu.hk/record=b6074324.
Full textAbstract:
Finally, the research sketches in more details about Lin Lingsu's background before he set his foot in Beijing; moreover, with referring to a few of compiled works of Taoist rituals, the text gives a terse but adequate description of his reformation of Taoist ritual contents. In conclusion, this thesis probes further into his status among Taoist rituals, and states that the Shenxiao Sect ritual has made a real impact on Lingbao Donghua Sect, which is closely linked with Lin Lingsu's birthplace, Wenzhou.On the basis of consulting the related academic results and methodologies achieved by Chinese and foreign scholars, the text widely garners materials of all kinds, which include Taoist literature, history records, anthology, notes, and local history as sources in addition to the three most basic and widely-circulated versions of Lin Lingsu's biography.
The research provides several insights into some of the issues that remain debatable to this day. To start with, it reveals that back in early Northern Song Dynasty in Sichuan area there prevailed a Thunder-God register, an affiliate of Celestial Masters' talismans and registers. Also in the discovery is that in anthologies and notes, composed in the same period, in the coastal region to the south of the Yangzi River there existed the depiction of Thunder Troop which was mentioned in the Taoist Canon. All these records show that Thunder Rites not only is the outcome of a distinctive, thunder-roaring climate in the southeast coast of China, but it is also characterized as being intricate, and most importantly it has long been filed in the officially-compiled Taoist Canon.
Then, the research gives a specific and clearer outline of Shenxiao Movement. In the external aspect, it has done an even more comprehensive investigation from different angles: the symbolic meaning that the establishment of Shenxiao Temples represents, the scale and geographical distribution. Internally, the text points out that the Shenxiao teachings has an almost inseparable connection with the Taoism's three traditions, Shangqing, Lingbao and Celestial Masters, in terms of personages, scriptures and rituals etc. What's more important is that Shenxiao teachings, intrinsically, has its ordination practice, scripture and ritual, which greatly qualify the sect as a denomination of the Taoist faith.
This thesis is a case study of Lin Lingsu (1076-1120), a Wenzhou native Taoist priest in Northern Song Dynasty. The text, aimed at the course of his life as well as the religious events, in which he was later involved in Bianjing, delves into the development of Taoism in Northern Song Dynasty---Shenxiao Movement in particular, launched by him during the periods of Zhenghe (1110-1118) and Xuanhe (1119-1125), the reign of Emperor Huizong---and hence the influence as the result of it. In other words, the research builds itself on a network connecting a single personage and time lengthways with events, space and other relevant personages breadthways. Thereafter, it goes further into some issues related with Taoism in Northern Song Dynasty and reevaluates a negative perspective of Lin Lingsu seen in Song History.
李麗涼.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 240-257).
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0607.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 240-257).
Li Liliang.
27
"Ethics of the Daoist eschatological belief in the Six Dynasties: a study of the Taishang Dongyuan Shenzhou jing, chapter 1-10." 2000. http://library.cuhk.edu.hk/record=b6073318.
Full textAbstract:
Chow Wai-yin.Thesis (Ph.D.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leave [243]-259).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Abstracts in English and Chinese.
28
"南宋黃籙齋儀的發展與變革: 以蔣叔輿《無上黃籙大齋立成儀》研究為例 = The development and transformation of the Yellow Register Retreat in the southern Song dynasty : a case study of Jiang Shuyu's Standardized Rituals of the Supreme Yellow Register Retreat." 2015. http://library.cuhk.edu.hk/record=b6116345.
Full textAbstract:
本文採取道教文獻研究方法，以蔣叔輿（1162-1223）所撰的《無上黃籙大齋立成儀》為例子，探討南宋道教黃籙齋儀的發展與變革。黃籙齋儀是具有久遠歷史發展之道教科儀，其儀式傳統可接源六朝道教科範。蔣叔輿承其師留用光（？-1206）的啟導，從六朝靈寶經典中編修齋儀，其中《金籙簡文》和《黃籙簡文》的科範更是蔣氏整理「古法」黃籙齋儀時最重要的參考；而內容則以懺謝為中心。
另一方面，在一個新科儀、新法術傳統出現之變革時代，南宋黃籙齋也不可避免地出現了一些新變革，其中最明顯是文書系統和薦拔度亡儀式的加入。
黃籙齋之文書系統，是一個涉及「文書」、「天上官署」、「印篆」、「法」、「籙」的龐大系統；這是吸收了世俗行政文書之應用，亦是道教科儀能區別於一般民間祭祀的重要特點。另各法派之文書系統、印篆運用、對行儀者法籙要求也各成一系，這亦是讓我們判別不同法派齋儀的重要依據。
此外，南宋黃籙齋晚上新增的度亡儀式，包括了破獄、召魂、沐浴、設斛、鍊度、傳戒環節，並會分正薦亡魂、普薦幽魂兩線並行，而且兩種薦度的重點也不一樣。對比「古法」黃籙齋儀，這些新儀式更著重採用行符、存想、唸呪的法術來薦拔度亡。然而通過對這些法術行持的分析，又會發展其源與六朝道教經科有不少聯繫。
南宋黃籙齋儀一方面延續了六朝靈寶黃籙齋儀懺謝的傳統，另一方面又能確保齋儀能從新法術中吸取養份，以更有效而全面地拔度亡魂。《無上黃籙大齋立成儀》的黃籙齋儀同時存在著新、古兩類儀式；這種試圖於新法術和舊傳統中以爭取平衡，只怕亦是南宋黃籙齋在儀式變革的一種體現。
This thesis adopts the study of Daoist liturgical texts, based on Standardized Rituals of the Supreme Yellow Register Retreat (WushangHuanglu dazhai licheng yi 無上黃籙大齋立成儀) written by Jiang Shuyu 蔣叔輿 (1162-1223), to investigate the development and transformation of rituals of the Yellow Register Retreat (Huanglu zhai 黃籙齋).
The thesis attempts to demonstrate that rituals of the Huanglu zhai had a long historical Daoist ritual background. The rituals could be tracked back to the liturgies of Six Dynasties. Jiang Shuyu was inspired by his teacher Liu Yongguang 留用光 (?-1206) to compile the rituals of Retreat (zhai 齋) from Lingbao 靈寶 scriptures. Among the scriptures, Jinlu jinwen 金籙簡文 and Huanglu jinwen 黃籙簡文 were the most important references for Jiang to compile "old ways"(gufa 古法). The central idea of them is confession and apology (chanxie 懺謝).
It was an era with the transformation of new rites, the Huanglu zhai in Southern Song unavoidably brought in some reforms. The most obvious two examples were the application of the system of written-documents (wenshu 文書) and the ritual of salvation of souls (duwang 度亡).
The system of written-documents in the Huanglu zhai is enormous and it involved written-documents, supernal offices (guanshu 官署), stamps (yin 印), rites (fa 法) and register (lu 籙). It absorbed the administrative documents system. And it was a crucial differentiation between Daoist ritual and folk sacrifice. Different rites adopted different systems of written-documents, different use of seals and different requirements on the ritual master. These are important evidences for us to differentiate various traditions of the rituals of zhai.
Besides that, the Huanglu zhai of Southern Song introduced the ritual of salvation of souls at night, including breaking the hell, summoning the souls, bathing, feeding, refining and teaching the precepts. They were divided into two parallel lines, the salvation of the ancestors and the universal salvation of orphan souls, and their focus were different. Comparing to Lingbao "old ways", these new salvation of souls rituals valued more on sending talismans (fu 符), visualization (cunxiang 存想), and chanting incantations (nianzhou 唸呪). And through analyzing these practices, we discovered that the origin has many connections with the scriptures and liturgies of Six Dynasties.
The ritual of Huanglu zhai, on the one hand continued the practice of confession and apology of LingbaoHuanglu zhai ritual in Six Dynasties, on the other hand it ensured the ritual could absorb new elements from the new rites in order to save the souls effectively and thoroughly. The ritual of Huanglu zhai in WushangHuanglu dazhai licheng yi included both old and new rituals. It tried to strike a balance between the new practice and the old tradition. That also demonstrated the transformation of Huanglu zhai in the Southern Song Dynasties.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
梁斯韻.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 235-263).
Abstracts also in Chinese.
Liang Siyun.
29
"北魏關中道教造像記研究: 地域的宗教文化與儀式活動 : 附造像碑文錄校點." 2003. http://library.cuhk.edu.hk/record=b6073862.
Full textAbstract:
張澤珣.論文(哲學博士)--香港中文大學, 2003.
參考文獻 (p. 171-179).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zhang Zexun.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2003.
Can kao wen xian (p. 171-179).
30
"《呂祖全書》研究: 從劉體恕《呂祖全書》的編集和影響探討清代呂祖道壇的信仰特色." 2012. http://library.cuhk.edu.hk/record=b5549384.
Full textAbstract:
本文的研究重點，是清代乾隆九年( 1744 ) 成書，由劉體恕編辜的《呂祖全書》三十二卷本。筆者會先探索早期流傳的呂祖賓信仰文本，包括呂洞賓仙傳故事的兩宋文人筆記、金元道書， 及明清之際多出自扶乩的呂祖道書，作為研究的基礎，因為後期出現的呂祖道書，其內容多是早期文本的整理與重構， 這有助於了解呂祖道書的傳承與發展。論文的研究環繞幾個主要問題，首先，呂洞賓信仰如何由地方信仰發展至後來的道派傳統?當中的傳承與發展有沒有一種穩定的結構?呂祖的信仰者處於不同的時間、派別、信仰形式，他們之間有沒有通過特別的方式作信仰的交流，甚至互為影響?筆者認為，劉體恕編裹的《呂祖全書》三十二卷本是清代呂祖信仰重要的發展，有著承先啟後的角色。在《呂祖全書》三十二卷本刊行以後，個別的呂祖道壇以《呂祖全書》三十二卷本為藍本，編集自己的呂祖道書集成，如乾隆四十年( 1775 ) 成書，由邵志琳編纂的《呂祖全書》六十四卷本、嘉慶年間由京官蔣予浦先後編集的《全書正宗》和《道藏輯要》以及由全真龍門派道士閔一得，於道光年間刊行的《古書隱樓藏書》 ，在這些呂祖道書集成的編纂中，反映了其所屬呂祖道壇的信仰特色。論文的參考材料主要為兩末的文人筆記、收入《正統道藏》的呂祖道書和藏外其他呂祖文本， 多種地方史志及歷史地圖，以及部分金石資料等。詳細考察這些資料，有助了解呂洞賓仙傳的傳承與發展，也可以探索地方上呂祖信仰的活動及其實踐特色。從《呂祖全書》的編纂出發，也有助於對清代呂祖道壇的構成，他們的信仰及實踐有更多的了解。研究的焦點特別集中於呂祖道壇的參與者，他們來自不同的社會階層，包括朝廷命官、儒士文人、地方鄉紳、商人、道士等，他們參與編慕呂祖道書，構成了清代呂祖道壇的進一步發展。
有關呂祖道壇的研究是複雜的，不單是因為歷史上曾出現大量的文獻資料由社會不同層面、不同背景的作者構成，也由於呂祖道壇這個信仰現象在中國宗教歷史發展中存在複雜的發展路向。本文的目的旨在通過劉體恕編纂的《呂祖全書》三十二卷本出發，探討後來出現由個別清代呂祖道壇以其為基礎編集呂祖道書集成，通過編纂歷史和發展考察清代呂祖道壇的信仰特色。
The focus of this research was placed on the compilation of Lüzu quanshu (The Complete Works of Patriarch Lü Dongbin), which works completed by Liu Tishu with 32 scrolls in the 9th year of Qianlong Reign (1744). In the thesis, the earlier texts related to the immortal Lü Dongbin will be examined, as by the past researches revealed that the later texts of Patriarch Lü inside the Daoist Canons and spread among the cults, which in its main lines was a product of spirit- writing practices, were reconstituted and reconstructed by those earlier works during Sung to Ming. I pose the following questions in the thesis: How did the cults of Patriarch Lü change over time? Who contributed to the transmission and the transformation? In what ways did the different cults of Patriarch Lü coexist and interact? The compilation of Lüzu quanshu completed by Liu Tishu in the 9th year of Qianlong Reign, is an important collection of texts of Patriarch Lü. After the compilation of Liu Tishu, there were several groups of peple, represents different cults of Patriarch Lü, to begin with their own compilation based on their needs. Such as the 64 scrolls reprint version of Lüzu quanshu by Shao Zhilin in 40th year of Qianlong Reign, the compilation of Quanshu Zhengzong and later the Daozang jiyao of a scholar- official, Jiang Yupu in Jiaqing Reign, and the works of a daoist priest of Quanzhen Longmen school, Min Yide and his Gu Shuyinlou cangshu. Those different works of compilation of the texts of Patriarch Lü, revealed their faith features of their cults.
The study draws its sources in different materials, including earlier and later texts related to Patriarch Lü , the notes materials from Sung to Ming, hagiographical accounts in the Daoist Canon, various local gazetteers and historical maps, and those steles and inscriptions reveals the practices and activities of the cults of Patriarch Lü in Qing Dynasty. Detailed descriptions of the history of the texts and hagiographies of Patriarch Lü are meant to help the exploration of the transmission history and their transformation of the cults. In the account of different compilation of the texts of Patriarch Lü, an examination toward the cults Patriarch Lü in Qing Dynasty can be launched, the study focused attention on the importance of the participants which came from many different social groups of late imperial China, including scholar- officials, local elites, Daoist priests, trades people, and artisans, especially those that influenced the growth of their cults represented by the compilation.
The research on the cults of Patriarch Lü is complicated, as there is a much larger body of texts, produced by variety of authors who representing a wide range of social backgrounds. The main goal of this thesis is to explore the faith features of the cults of Patriarch Lü, by the continues influences of the texts, hagiographies of Patriarch Lü, and his teaching of practices, which the author attempted to clarify the importance of the the compilation of Lüzu quanshu in the historical development.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
李家駿.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 196-218).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Li Jia'jun.
Chapter 第一章 --- 緒論
Chapter 第一節 --- 呂洞賓信仰的歷史背景 --- p.1
Chapter 第二節 --- 有關呂洞賓信仰的研究回顧 --- p.4
Chapter 第三節 --- 研究的課題及方法 --- p.11
Chapter 第二章 --- 早期呂洞賓信仰及其道書文本的流傳
Chapter 第一節 --- 兩宋的呂洞賓傳說文本分析 --- p.19
Chapter 1. --- 兩宋文人筆下的呂洞賓仙傳事跡 --- p.19
Chapter 2. --- 早期的呂洞賓道書文本 --- p.24
Chapter 3. --- 南宋《純陽呂真人文集》 --- p.25
Chapter 第二節 --- 金元全真教與呂洞賓信仰 --- p.31
Chapter 第三節 --- 明清時期的呂洞賓信仰及早期呂祖傳說的發展 --- p.41
Chapter 第三章 --- 《呂祖全書》三十二卷本的編集與成書 --- p.48
Chapter 第一節 --- 清代的湖北武昌府江夏縣與涵三宮 --- p.48
Chapter 第二節 --- 《呂祖全書》三十二卷本的主要編暴者 --- p.65
Chapter 1. --- 劉體恕 --- p.65
Chapter 2. --- 劉允誠、劉蔭誡 --- p.69
Chapter 3. --- 黃誠恕 --- p.70
Chapter 4. --- 呂祖道壇江夏涵三宮 --- p.70
Chapter 5. --- 小結 --- p.74
Chapter 第三節 --- 《呂祖全書》三十二卷本版本研究和內容結構 --- p.76
Chapter 1. --- 《呂祖全書》的版本研究 --- p.76
Chapter 2. --- 《呂祖全書》三十二卷本的內容結構 --- p.86
Chapter 第四節 --- 小結 --- p.103
Chapter 第四章 --- 劉體恕編《呂祖全書》對清代呂祖道書:編集的影響 --- p.105
Chapter 第一節 --- 邵志琳編《呂祖全書》六十四卷本 --- p.105
Chapter 1. --- 《呂祖全書》六十四卷本的編彙與成書 --- p.106
Chapter 2. --- 邵志林對《呂祖全書》三十二卷本的增補 --- p.115
Chapter 3. --- 小結 --- p.124
Chapter 第二節 --- 蔣予浦編《道藏輯要》 --- p.126
Chapter 1. --- 《道藏輯要》的主要編彙者蔣予浦 --- p.129
Chapter 2. --- 蔣予浦參與的呂祖道壇覺源壇 --- p.132
Chapter 3. --- 呂祖道壇覺源壇的呂祖信仰 --- p.135
Chapter 4. --- 小結 --- p.136
Chapter 第三節 --- 閔一得編《古書隱樓藏書》 --- p.138
Chapter 1. --- 閔一得與湖州全蓋山的呂祖信仰 --- p.140
Chapter 2. --- 《古書隱樓藏書》與金蓋山的呂祖信仰 --- p.149
Chapter 第四節 --- 小結 --- p.161
Chapter 第五章 --- 《呂祖全書》對清代呂祖道壇的影響--以西樵山雲泉仙館為例 --- p.164
Chapter 第一節 --- 西樵山雲泉仙館的創辦背景 --- p.166
Chapter 第二節 --- 西樵山雲泉仙館的發展及館內的信仰生活 --- p.169
Chapter 第三節 --- 西樵山雲泉仙館刊行的道書文獻 --- p.175
Chapter 1. --- 《善與人同錄》及《呂祖師降三教幽科》 --- p.175
Chapter 2. --- 《太微仙君呂純陽祖師功過格》 --- p.177
Chapter 3. --- 《呂祖無極寶懺》 --- p.179
Chapter 第四節 --- 小結 --- p.189
Chapter 第六章 --- 總結 --- p.191
參考文獻
31
YU, MEI-HSIA, and 俞美霞. "The Developmental Relations Between Stone Relief History and Early Taoism in Eastern Han." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/08048975232414610513.
Full text
32
"江南全真道教: 以六府一州道觀為重心的考察(1271-1911)." 2005. http://library.cuhk.edu.hk/record=b6073898.
Full textAbstract:
吳亞魁.呈交日期: 2004年12月.
論文(哲學博士)--香港中文大學, 2005.
參考文獻 (p. 248-271).
Cheng jiao ri qi: 2004 nian 12 yue.
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Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Abstracts also in English.
Wu Yakui.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (p. 248-271).
33
"唐宋時期道士葉法善崇拜發展研究: 內道場道士、法師、地方神衹." Thesis, 2006. http://library.cuhk.edu.hk/record=b6074322.
Full textAbstract:
Research materials will be drawn from four sources: various local historical resources, epigraphies, Daoist canon and popular literature like Tang strange writings. The project will make full use of epigraphies of local Daoist monasteries in the area of Chuzhou and local gazetteers of Zhejiang Province which inform historical development of the Ye Fashan cult in the region.This study begins with the attempts to reconstruct the history of Palace Chapel Daoist Priest Ye Fashan and his Daoist family through analyzing the epigraphies of Ye's father, grandfather and himself. Before he died, Ye donated his houses as Daoist monasteries, which earned the clan's social reputation in the local society of Chuzhou, as well as for his offspring and local Daoist priests in the monasteries. Between the late Tang and the Song period, Ye was later worshiped as both the ancestor and local deity by the Ye clan. Local people even built ancestral temple in the Daoist monastery. Furthermore, Ye also received ample worships in many Daoist monasteries across the Chuzhou region because of his typical cultural hero activities such as making rains and controlling drought.
This thesis endeavors to explore the development of the local cult of Daoist priest Ye Fashan from the Tang Dynasty until the Song Dynasty. It aims at tracing the cult's historical and religious background within an academic context, which emphasizes studying history of Daoism and Daoist immortals in local society.
Ye Fa-shan is revered as a Daoist deity in many hagiographical sources found in the Daoist canon. The image of Ye in the Daoist hagiography is deeply influenced by strange writings and novels flourished in Tang, which emphasize the esoteric activities and thaumaturgy of Ye. His image as a Ritual Master in such narratives actually reflects the religious memory of the Tang people. Ye's esoteric image was further re-figured by new schools of Daoist ritual in the Song period. Ye was believed to be an important initiator of the Fu and Fa which were Daoist techniques to summon spirits and exorcise evils. In this thesis, the purpose of a biographical study of Ye Fashan is to acquire an archeological understanding of a Daoist cult between the Tang and the Song periods. Through an in-depth understanding of the popular literature and Daoist canon, the dissertation will try to reconstruct Ye's multiple images in local imagination and Daoist sources.
吳真.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 203-218).
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0608.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 203-218).
Wu Zhen.
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"北魏道敎造像碑石刻硏究." 2000. http://library.cuhk.edu.hk/record=b5890550.
Full textAbstract:
張澤珣."2000年6月"
論文 (哲學碩士)--香港中文大學, 2000.
參考文獻 (leaves 73-82)
附中英文摘要.
"2000 nian 6 yue"
Zhang Zexun.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2000.
Can kao wen xian (leaves 73-82)
Fu Zhong Ying wen zhai yao.
Chapter 第一章 --- 導論 --- p.1
Chapter 一 --- 問題的提出與考察
Chapter 二 --- 關於北魏道教造像碑石刻研究的回顧 --- p.5
Chapter 第二章 --- 北魏道教造像碑的開始及其樣式 --- p.9
Chapter 一 --- 獨立的道教造像碑樣式 --- p.11
Chapter 二 --- 雙教碑樣式 --- p.23
Chapter 三 --- 陝西鄜縣石弘寺石刻樣式 --- p.30
Chapter 第三章 --- 北魏獨立的道教造像碑刻藝術内容的分析 --- p.34
Chapter 一 --- 主神像 --- p.35
Chapter (1) --- 早期獨立道教像的神仙像樣式
Chapter (2) --- 魏孝文帝的體制改革與造像藝術之變遷 --- p.37
Chapter 二 --- 宇宙的空間和不死的母題一龍、日、月、飛仙 --- p.42
Chapter (1) --- 龍、曰、月
Chapter (2) --- 飛仙 --- p.46
Chapter 第四章 --- 通過雙教碑的藝術内容看道教與佛教 --- p.50
Chapter 一 --- 雙教碑的藝術内容 --- p.51
Chapter (1) --- 魏文朗道佛造像碑
Chapter (2) --- 王守令道佛造像碑 --- p.55
Chapter (3) --- 師氏道佛造像碑 --- p.59
Chapter 二 --- 通過造像内容看道教與佛教 --- p.62
Chapter 第五章 --- 結論 --- p.69
參考書目 --- p.73
圖錄：北魏道教造像碑 --- p.83
35
Zhang, Yi. "Reinvestigation of Culture." 2012. https://scholarworks.umass.edu/theses/968.
Full textAbstract:
Due to the culture revolution, inflation of economy and globalization, China has been suffering from mass unqualified products of architecture, loss of culture and traditions, also unaffordable real estate; causing the instability of the society, in which emptiness, anxiety, uncertainty of people are occupied. Burdons must be released. And culture need to be revitalized. By studying I-Ching and Taoism, the origins of Chinese civilization, finding the philosophy of Tao which can be carried into architecture, the equilibrium between culture and globalization is established. The nation-wide uniformed apartments built under the welfare oriented housing distribution system in the 1980’s, are now either torn down or hidden behind the high rises and forgotten. The ones which are survived from the development of real estate, could be reconstructed to be a nice and affordable community where social interaction is encouraged, virtue of individual is cultivated and culture is renovated. In the philosophy of Tao, when one side is compelling and overwhelming, the counterpart could be perked up by yielding and returning. Therefore, in the design of the reconstruction, deduction is the motion of Tao. Introducing light scoops into the building to created horizontal and vertical courtyard, sunlight, rainwater and wind is able to come into the building. people is able to perceive the nature inside where balance of artificial and the nature is built. Also the light scoop divides the spaces into layers so that people have a private space to think as well as a semi-public space where social interactions are forced to happen. The space of light scoop is functionally blank, though. It is spiritually abondant.
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"雲南劍川白族道敎儀式音樂硏究." 1998. http://library.cuhk.edu.hk/record=b6073782.
Full textAbstract:
羅明輝 = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo.論文(博士)--香港中文大學, 1998.
參考文獻 (p. 272-275).
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Luo Minghui = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo.
Lun wen (bo shi)--Xianggang Zhong wen da xue, 1998.
Can kao wen xian (p. 272-275).
Zhong Ying wen zhai yao.
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"雲南石材村瑤族道敎《度戒》儀式音樂硏究." 1998. http://library.cuhk.edu.hk/record=b6073762.
Full textAbstract:
楊曉勛.本論文於1997年9月呈交.
論文(博士)--香港中文大學音樂學部, 1998.
參考文獻: p. 109-113.
中英文摘要.
Ben lun wen yu 1997 nian 9 yue cheng jiao.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Yang Xiaoxun.
Lun wen (Bo shi)--Xianggang Zhong wen da xue yin yue xue bu, 1998.
Can kao wen xian: p. 109-113.
Zhong Ying wen zhai yao.
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"從人的自覺看魏晉文論與儒、道思想之關係." 1988. http://library.cuhk.edu.hk/record=b5888084.
Full textAbstract:
關秀瓊.書名原作: 從「人的自覺」看魏晉文論與儒、道 ...
據手稿本影印.
Thesis (M.A.)--香港中文大學.
Shu ming yuan zuo: Cong "Ren de zi jue" kan Wei Jin wen lun yu ru, dao ...
Ju shou gao ben ying yin.
Includes bibliographical references (leaves 459-473).
Guan Xiuqiong.
Thesis (M.A.)--Xianggang Zhong wen da xue.
上篇 --- p.1
緒言
Chapter 第一章 --- 人的自覺 --- p.13
Chapter 第一節 --- 「人的自覺」一詞及研究角度之，學術背景 --- p.13
Chapter 第二節 --- 魏晉「人的自覺」與文論關係之研究背景 --- p.28
Chapter 第三節 --- 本論文在前人討論下仍可發揮之處 --- p.42
注釋 --- p.50
Chapter 第二章 --- 兩漢文論與儒，道思想之關係 --- p.57
Chapter 第一節 --- 兩漢經學及天人觀念 --- p.63
Chapter 第二節 --- 狹義下的兩漢文學現象 --- p.78
Chapter 第三節 --- 從對創作主體的認識，論兩漢文論與儒，道思想之關係 --- p.87
Chapter 第四節 --- 總結 --- p.116
注釋 --- p.121
Chapter 第三章 --- 「人的自覺」下的魏晉文論與儒，道思想的關係 --- p.131
Chapter 第一節 --- 魏晉玄學下的天人新義 --- p.134
Chapter 第二節 --- 魏晉文學現象 --- p.156
Chapter 第三節 --- 「人的自覺」精神下的魏晉文論 --- p.167
Chapter 第四節 --- 「人的自覺」下的魏晉文論與儒，道思想之關係 --- p.185
Chapter 第五節 --- 總結 --- p.198
注釋 --- p.202
下篇
Chapter 第四章 --- 曹丕「文氣說」 --- p.219
Chapter 第一節 --- 從「人的自覺」檢視以漢末才性義釋「文氣說」之局限 --- p.222
Chapter 第二節 --- 氣之「性」「情」義 --- p.240
Chapter 第三節 --- 從「氣」之「性」，「情」義釋文氣說與儒，道家文藝觀之關係 --- p.256
Chapter 第四節 --- 總結 --- p.267
注釋 --- p.273
Chapter 第五章 --- 陸機「文賦」 --- p.286
Chapter 第一節 --- 玄學新思維方式下的「言」「意」內涵 --- p.189
Chapter 第二節 --- 新「言」，「意」觀念下的審美態度 --- p.308
Chapter 第三節 --- 新「言」，「意」觀念在文論上的開展 --- p.327
Chapter 第四節 --- 從「文賦」對創作運「意」的剖析，論其與儒，道思想之關係 --- p.344
Chapter 第五節 --- 總結 --- p.357
注釋 --- p.359
Chapter 第六章 --- 葛洪「抱朴子」 --- p.373
Chapter 第一節 --- 「抱朴子」思想旨趣與「人」的再思考 --- p.376
Chapter 第二節 --- 「抱朴子」思想旨趣在美學上的折射 --- p.391
Chapter 第三節 --- 「抱朴子」的文論與儒，道思想之關係 --- p.403
Chapter 第四節 --- 總結 --- p.431
注釋 --- p.437
Chapter 第七章 --- 上，下篇總結 --- p.452
參考書目 --- p.459
39
Chen, I.-Hsiung, and 陳義雄. "Using Mouzi’s Lihuolun to be the quotation research of ancient books for the first wave of fusion of Confucianism,Buddhism, and Taoism in Chinese Buddhism history." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/28600782710629698238.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
97
In Mouzi Lihuolun, you can not see any Buddhism language applied to expound Buddhism principles. However, its quotes were from the source of Buddhism、Confucianism and Taoism literatures including ：Xiu Xing Ben Qi Jing、Buddhist scripture of Six Fixed Ways(or translated as Liu Du Ji Jin)、Zuinbanchigin、Fanmoyugin、Foshochigogi、Puyaugi、Wukuchanggigin、Foshodabannihuanjin、The Sutra Forty-two Chapters、Shiao-Gin (or translated as Filial Piety Classic）、Men-Zi (or Mencius)、Zhou-Yi. Si-Chi、Shan-Shu、Zhuang-Zi、Lun-Yu (or translated as Confucian analects)、Yu-Zan Lun、Shi-Gi、Yen-Tia-Lun、Yua-Fu-Shi-Gi、Yen-Sha-Ger-Chi、Lu-Shi-Chen-Chou、Kon-Zi-Gia-Yu (or translated as Confucious’ Parental Instruction)、Ho-Han-Shu... and so on. It is the earliest literature found to be putting through the fusion of Confucianism, Buddhism, and Taoism. During the course of dissemination and developing process in China, Buddhism had always been in the complex relations of conflictive and harmonious situation with Confucianism and Taoism. This kind of mutuality and dependable relations of Buddhism, Confucianism, and Taoism constitutes the vital contents of Chinese academic culture and thoughts at its development stage after Han Dynasty. At the time when Buddhism was initially introduced to China in Han Dynasty, the people thought that it’s the deity yellow, celestial being’s technique. Even after people had a further understanding on Buddhism in late Eastern Han Dynasty, the ordinary scholars still repelled to accept it. In Mouzi’s time, common educated people were all familiar with Confucianism and its classics. However, for the sutras came from India, people were smatter about it and even thought that its righteousness principle disobeyed the teaching of Confucianism. Thus, people who defended for traditional moral principles proposed to censure and question on Buddhism and the topics were: filial piety concept, spirit exist or die out after pass away, differences on manners, donation concept, and the basic necessities of life in living including food and clothing topics, Taoist’s Breatharianism behavior, drinking wine and eating meat topics, and also the sectionalism and nationalism issues with outside tribes’ culture influence. Mouzi Lihuolun quoted literatures of Confucianism and Taoism and applied examples trying to clear doubts for those people who were having questions on Buddhism. This is where the arguments started on Confucianism, Buddhism, and Taoism. The whole thirty seven questions in Mouzi Lihuolun can be divided into 4 sessions: 1. First, using Confucianism to question Buddhism and then applying Confucianism or history literary references to explain Buddhism. 2. Second, using Confucianism to question Buddhism and then applying Taoism to explain Buddhism. 3. Third, using Taoism to question Buddhism and then applying Taoism to explain Buddhism. 4. The last, using Taoism to question Buddhism and then applying Confucianism or history literary references to explain Buddhism. Lihuolun reveals its Buddhism characteristics through the texts in the first and the twenty-first question, which obviously has signs of using quotes from sutras. The rest questions quoted statements from Confucianism and Taoism books or some history stories were used to explain the Buddhism principles. What it represented deeply learned Confucianism and Taoism culture had a profound influenced to the fusion of these three religions afterwards. In order to be clear on the interactions of contents among Confucianism, Buddhism, and Taoism in Lihuolun, all the main literature sources from each of the thirty seven questions were summarized into a reference table and it's for the complete picture of view of its source and course.
40
Bodnar, Jonathan Michael. "Perspectives on Taoist history : Kristofer Schipper, Isabelle Robinet, and Livia Kohn." 2001. http://purl.galileo.usg.edu/uga%5Fetd/bodnar%5Fjonathan%5Fm%5F200112%5Fma.
Full text
41
"蘇州道敎科儀音樂硏究: 以「天功」科儀為例探討蘇州道樂之形態特徵及相關文化現象." 劉紅], 1996. http://library.cuhk.edu.hk/record=b5895691.
Full textAbstract:
劉紅.論文(博士) -- 香港中文大學硏究院音樂學部, 1996.
參考文献 : leaves 248-251.
Liu Hong.
前言
簡 述
Chapter 第一節 --- 本選題之背景 --- p.1
Chapter 第二節 --- 與本選題有關研究之簡略評述 --- p.1
Chapter 一、 --- 道教音樂研究之概况 --- p.1
Chapter 二、 --- 與本選題有關研究之評述 --- p.2
Chapter 第三節 --- 本選題之意義 --- p.3
Chapter 第四節 --- 本選題之研究方法上的考慮 --- p.4
Chapter 一、 --- 田野工作 --- p.4
Chapter 二、 --- 本人經歷 --- p.5
Chapter 三、 --- 研究的角度和方法 --- p.5
Chapter 第一章 --- 概述 --- p.8
Chapter 第一節 --- 蘇州道教概况 --- p.8
Chapter 第二節 --- 蘇州道教音樂述略 --- p.13
Chapter 一、 --- 蘇州道樂的歷史 --- p.13
Chapter 二、 --- 蘇州道樂的特點 --- p.19
Chapter 第二章 --- 蘇州道教科儀 --- p.25
Chapter 第一節 --- 正一道科儀簡述 --- p.25
Chapter 第二節 --- 蘇州道教科儀之沿革及現狀 --- p.27
Chapter 第三章 --- 「天功」科儀及其音樂 --- p.32
Chapter 第一節 --- 「天功」科儀的版本 --- p.32
Chapter 第二節 --- 「天功」科儀簡介 --- p.34
Chapter 第三節 --- 「天功」科儀的結構 --- p.40
Chapter 一、 --- 儀式空間結構 --- p.41
Chapter 二、 --- 儀式參與人員結構 --- p.44
Chapter 第四節 --- 「天功」科儀及其音樂之程序 --- p.46
Chapter 第五節 --- 「天功」科儀的即興性因素 --- p.144
Chapter 第六節 --- 「天功」科儀音樂之類别劃分 --- p.147
Chapter 一、 --- 音樂形式分類 --- p.148
Chapter 二、 --- 音樂功能分類 --- p.150
Chapter 第七節 --- 「天功」科儀音樂之表現形式 --- p.151
Chapter 一、 --- 經韵唱誦形式 --- p.151
Chapter 二、 --- 樂器及法器種類 --- p.152
Chapter 三、 --- 樂器與法器的組合及運用形式 --- p.153
Chapter 第四章 --- 「天功」科儀音樂之形態分析 --- p.162
Chapter 第一節 --- 關于記譜的¨®Ơ明 --- p.162
Chapter 第二節 --- 「天功」科儀音樂諸要素描述 --- p.163
Chapter 一、 --- 調ˇ±ة調式與調性 --- p.163
Chapter 二、 --- 音階音列與音域 --- p.166
Chapter 三、 --- 節拍與速度 --- p.167
Chapter 第三節 --- 旋律形態 --- p.170
Chapter 一、 --- 典型旋律型 --- p.170
Chapter 二、 --- 典型旋律型變體 --- p.176
Chapter 三、 --- 旋律發展手法 --- p.179
Chapter 第四節 --- 節奏形態 --- p.182
Chapter 一、 --- 宏觀節奏形態 --- p.182
Chapter 二、 --- 微觀節奏形態 --- p.184
Chapter 三、 --- 節奏與功能 --- p.184
Chapter 第五節 --- 結構形態 --- p.185
Chapter 一、 --- 整體結構 --- p.185
Chapter 二、 --- 韵體結構 --- p.185
Chapter 三、 --- 句式結構 --- p.186
Chapter 四、 --- 腔詞結構 --- p.188
Chapter 五、 --- 固定尾句結構 --- p.193
Chapter 第五章 --- 蘇州道教科儀音樂與地方民間音樂之比較 --- p.196
Chapter 第一節 --- 蘇州道樂與蘇州民間俗樂之關系 --- p.196
Chapter 一、 --- 與蘇州民歌的關系 --- p.196
Chapter 二、 --- 與蘇州彈詞的關系 --- p.199
Chapter 三、 --- 與蘇南吹打的關系 --- p.203
Chapter 四、 --- 與昆曲的關系 --- p.210
Chapter 第二節 --- 蘇州道樂舆蘇州民間俗樂之關系的 社會文化背景 --- p.214
Chapter 一、 --- 地理環境因素 --- p.214
Chapter 二、 --- 民俗習慣因素 --- p.218
Chapter 第六章 --- 蘇州道教科儀音樂之文化環境分析 --- p.223
Chapter 第一節 --- 音樂概念與音樂價值觀念 --- p.223
Chapter 一、 --- 音樂的概念 --- p.223
Chapter 二、 --- 音樂的價值觀念 --- p.226
Chapter 第二節 --- 音樂的宇宙意識 --- p.229
Chapter 一、 --- 道教生命觀念中的宇宙意識 --- p.229
Chapter 二、 --- 道教儀式環境中的宇宙意識 --- p.229
Chapter 三、 --- 蘇州道樂中的宇宙意識 --- p.232
Chapter 第三節 --- 儀式行為人的訓練和經歷與音樂風格 形成之關系 --- p.235
Chapter 第四節 --- 宮觀管理制度與音樂風格形成之關系 --- p.239
餘論蘇州道教音樂之發展問題 ´ؤ´ؤ傳統與現實的挑戰 --- p.244
總 結 --- p.247
參考書目 --- p.248
42
"Uncovering a tradition for the dead: politics and identity dynamics in Taoist funeral parlour music in Hong Kong." 2012. http://library.cuhk.edu.hk/record=b5549223.
Full textAbstract:
在香港，若逝世者生前沒有宗教信仰或指定的喪葬儀式，家人通常都會為他舉行道教葬禮。黎志添教授認為道教葬儀在香港已經習俗化。事實上，在一般情況下，進行道教葬儀根本不能反映死者生前信奉的宗教信仰。為何道教葬儀在香港會成為大部份香港人的習俗？我認為，道教葬儀音樂已成為香港人不言而喻的一種身份。港人一般不會關心葬儀，就算舉辦也不會深究儀式內容。但他們卻認為儀式中的音樂代表了他們的身份。在實地考察中，我發現道教葬儀音樂包含了不少廣東音樂的元素，曲牌《一錠金》就是其中的例子；事實上，採用道教儀式是香港人認同本土中國人身份的表現。
在實地考察中，我發現研究道教殯儀音樂可有多個視角，其音樂及宗教元素更蘊含多層意義。本文以樂師的活動為切入點，以政治身份角力的角度，研究香港道教殯儀音樂。
In Hong Kong, a Taoist funeral is usually held for a deceased person by his or her family if the deceased did not have any religious belief or preference. In most cases, a Taoist funeral is a mere convention rather than a reflection of choice or religious affiliation of the deceased. To explore the reason of this ritual popularized in this particular region, I would like to suggest that the music played in a Taoist funeral is part of Hong Kong people’s identities.
Most Hong Kong people, in fact, would avoid the idea of death, not to mention death rituals. When they do, they usually have little knowledge of the Taoist ritual. Most, however, consider the music to be an essential part of the ritual, which reflects to a great extent, their identity. They do, however, consider that the music played represent their identity.
During the fieldwork for this thesis, I identified a number of traditional Cantonese music pieces in the ritual. For example, the Cantonese tune “Yi-ding jin“一錠金has been playing a significant role. Ordinary Chinese people, as a matter of fact, accept that the music in Taoist funeral rituals represent their identity.
I have come to understand that there are many layers in a Taoist funeral. The musicians, the ritual, and the Taoist philosophy are part and parcel of the funeral other than the music. Through extensive fieldwork and interviews, I attempt to draw a clear picture of Taoist funeral music activities in the Hong Kong community and explore the entwined relationship between politics and identity dynamics within Hong Kong Taoist funeral music. For a long time, perhaps even today, the identity of the Hong Kong people has remained a controversial issue, given that Hong Kong was a British colony before the return of its sovereignty to China. My research, however, shows that the Hong Kong people are keen to adopt a death ritual that demonstrates their Chinese identity.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Chan, Chi Chun.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 101-108).
Abstracts also in Chinese.
Acknowledgements --- p.v
Table of Contents --- p.ix
List of Figures --- p.x
Romanization and Translation --- p.xi
A Note on Photography --- p.xii
Chapter Chapter 1 --- : Introduction
Introduction and Background --- p.1
Literature Review --- p.5
Methodology and Approaches --- p.8
Organization of the thesis --- p.13
Chapter Chapter 2 --- : Funeral Music in Hong Kong
An Introduction to Funeral Parlours in Hong Kong --- p.15
The Quanzhen School and the Zhengyi School in Hong Kong Funeral Parlours --- p.26
Funeral Music in Hong Kong Society --- p.30
Chapter Chapter 3 --- : Musical Practice of the Zhengyi School
Introduction --- p.38
Musical Instruments in the Zhengyi school --- p.38
Transmission --- p.49
Changes? The Debate Between the Local Jiaoshi and the Non-local Jiaosh --- p.51
Chapter Chapter 4 --- : Identity beyond the “Dead“ and the Hybridity of the Ritual
Introduction --- p.67
Influence of Commercialization --- p.67
Hybridity of Different Elements in Funeral Rituals --- p.75
Chinese Identity of the Relatives and the Diseased --- p.78
Chapter Chapter 5 --- : Conclusions --- p.83
Appendices --- p.92
Appendices A --- p.92
Appendices B --- p.98
Appendices C --- p.99
Appendices D --- p.100
References --- p.101
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Polláková, Petra. "Východoasijská kaligrafie a české umění po roce 1948." Doctoral thesis, 2020. http://www.nusl.cz/ntk/nusl-415375.
Full textAbstract:
My dissertation thesis seeks to explore some specific social aspects of the dialogue between traditional Chinese art and thinking and Czech art scene after the February1948, when the Communist party took power in former Czechoslovakia. I am mainly interested in the problematic of inspiration from traditional Chinese calligraphy and Daoist philosophy on Czech painting, visual poetry and literature in the 1950s and 1960s. I will argue that the appropriation of selected Chinese philosophical and artistic themes helped Czech artists, working under the communist repression, to express their innermost human emotions in relation to home, culture, freedom, and one's artistic and human destiny. The communist regime meant to many artists the end of their official artistic career. Life in seclusion outside the main political and social streams became for some of them an opportunity to display pent-up feelings of affinity with the life stories of the ancient Daoist thinkers. In this context, focus is primarily placed on an analysis of several distinctive visual and literary works by Czech leading artists of the period, especially on the selected works by the visual artists Emil Filla, Jiří Kolář, Vladimír Boudník, Jan Kotík or Zdeněk Sklenář and the novelist Bohumil Hrabal (1914 - 1997) and his world famous...
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Gonzalez, Albert D. "The history and archaeology of the eighteenth-century community at Ranchos De Taos, New Mexico /." 2007. http://proquest.umi.com/pqdweb?did=1296098631&sid=1&Fmt=2&clientId=10361&RQT=309&VName=PQD.
Full text
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"敦煌寫經書法研究." Thesis, 2007. http://library.cuhk.edu.hk/record=b6074130.
Full textAbstract:
There are five chapters. Chapter 1 reviews the publishing of catalogs, the methods used to identify fake copies, and previous scholarly studies. I will also define the research scope, objective and methodology of the study. Chapters 2 to 4 explain the relationships between official sutra copies and Buddhist ones, religion and scripture calligraphy, and the copyists and their calligraphy. Through analysing the colophons at the end of the manuscripts and the style of the calligraphy, I intend to show the impact of politics, religion and the status of the copyists on the calligraphy. Chapter 5 focuses on the artistic style of the calligraphy of Dunhuang scriptures, explores the concepts of Xiejing Style and Beiliang Style , and highlights the stylistic differences and similarities in different geographical areas.This study demonstrates that Dunhuang scriptures are an important part in the history of Chinese calligraphy. The quality of the calligraphy varies: some may be masterpieces while others common everyday writings.
This thesis investigates the calligraphy of Buddhist and Daoist scriptures found in Dunhuang and Xinjiang, spanning from the Jin dynasty to the Song dynasty. The calligraphy of the copied scriptures is analyzed in its specific social and historical context. Based on historical records, contemporary references and the actual objects themselves, this study uses a textual, comparative research method to give an overview of the calligraphy and to describe its course of development in an approach that is as faithful to history as possible.
毛秋瑾.
呈交日期: 2005年12月.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 143-149).
Cheng jiao ri qi: 2005 nian 12 yue.
Advisers: Jao Tsung-i; Harold Mok Kar-leung.
Source: Dissertation Abstracts International, Volume: 67-11, Section: A, page: 4016.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 143-149).
Mao Qiujin.
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"神像的創生: 漢代西王母圖像研究." Thesis, 2010. http://library.cuhk.edu.hk/record=b6074876.
Full textAbstract:
王蘇琦.Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 357-385).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Wang Suqi.