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1
Liu, Zuguo, Qi Liu, and Mi Wang. "Suggestions on the Revision of the Great Dictionary of Taoism." Religions 14, no. 5 (May 1, 2023): 597. http://dx.doi.org/10.3390/rel14050597.
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The Great Dictionary of Taoism, published by Huaxia Publishing House in 1994 and compiled by the Chinese Taoist Association and Suzhou Taoist Association, is the first comprehensive reference book on Taoism in the world. The dictionary has provided invaluable assistance for scholars of Taoism. However, in the last three decades, with the flourishing research on the language of Taoist literature, the inadequacies in the Great Dictionary of Taoism have gradually become apparent. Therefore, a systematic revision of this dictionary is necessary. Based on a selection of 700 typical entries with obvious problems from the Great Dictionary of Taoism, this paper conducts a detailed study of their errors from five key areas: entries, meanings, definitions, documentary evidence, and convention. By providing examples and proposing correctional suggestions, the paper aims to provide a necessary reference for the revision of the Great Dictionary of Taoism. The Great Dictionary of Taoism serves as a vital link between the sacred world and the secular society in Taoism, and this study will help Taoist priests, believers, and researchers accurately understand complex Taoist ideologies and practice patterns. It is significant for the inheritance and promotion of Taoist culture.
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Yang, Rong, and Xiaoming Yang. "Literature Review of Taoism Dress Culture in China." Asian Social Science 16, no. 1 (December 31, 2019): 49. http://dx.doi.org/10.5539/ass.v16n1p49.
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Religious dress is a special kind of dress, which often embodies the thoughts and cultural ideas of a certain religion, but it is also likely to show the deeply cultural deposits of a certain national culture. Taoist clothing is a kind of clothing and accessories with obvious Taoism cultural connotation formed by absorbing, integrating and extending Taoism doctrines on the basis of Chinese traditional dress, which is of great significance to study of Chinese traditional culture and worth in-depth study in further.
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Tang, Xianyun, and Boren Zheng. "The Opposites and Unity: A Study of Chinese Taoist Thought Found in Hermann Hesse’s The Glass Bead Game." Literature and Theology 34, no. 4 (December 2020): 503–9. http://dx.doi.org/10.1093/litthe/fraa022.
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Abstract Hermann Hesse was keenly aware of the spiritual and social crises of war-torn Europe. He explored possible solutions to these problems in his writing and was interested in drawing on the resources of oriental philosophies. Of particular importance was the thought of Chinese Taoism. Hesse frequently mentioned his understanding of the Taoist philosophies of Laozi (老子) and Zhuangzi (庄子) in letters to his friends, and Taoist ideas such as ‘Tao’ (道) or ‘One’ and ‘polar opposites and unity’ recur across his work. This article will trace Hesse’s understanding of the Taoist thought of Laozi and Zhuangzi, and analyse the influence of Chinese Taoism on Hesse’s masterpiece, The Glass Bead Game (1943).
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Wei, Yiwei, Peinan Ren, Xiaoyi Wang, Qingxun Meng, and Qingjiang Dong. "The Supreme Goodness is Like Water." Journal of Education, Humanities and Social Sciences 3 (September 22, 2022): 46–50. http://dx.doi.org/10.54097/ehss.v3i.1548.
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In China, there are mainly two philosophies that had tremendous impact on our civilization, which are Confucianism and Taoism. Taoism is the only belief system native to China, which had a grander perspective, about the relationship among the universe and human as well as human and human. The most important literature of Taoism is Tao Te Ching. The main doctrines of Tao Te Ching include: a natural state of being and Non-action.To Laozi, the way of water is completely different from the way of people with desire. As the source of life, water nourishes all living things on Earth. Water contributes to the world without regard for gain of loss. Remaining low, level, and quiet, water embraces and reflects everything under heaven. Water is invincible because it desires nothing and contends for nothing. It’s soft but not weak, instead, it’s full of strength. Water has three important virtues we can learn from, Which is “H2O”——humility, harmony and openness. The influence of Taoism lies in every single aspect of Chinese culture, such as traditional Chinese painting, music and Taiji(an ancient but popular Chinese self-defense art). Beyond that, Taoism has broken the boundaries of nations and attracted global attention and recognition. Of all ages, Taoist ideas have invested Chinese culture and art with a unique tone and an aesthetic beauty that emphasize inner spirit rather than outward forms.
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Wen, Xiao. "The Influence of Taoism on American Literature, a Study from the Perspective of Western Binary Opposition." English Language Teaching and Linguistics Studies 5, no. 3 (August 14, 2023): p231. http://dx.doi.org/10.22158/eltls.v5n3p231.
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With the deepening communication between the East and the West. Taoism, a domestic religion in China, has also been introduced into the Western world. In particular the masterpiece of Lao Tzu, Tao Te Ching, has affected numerous readers. There is a huge gap between Western binary opposition and the Eastern philosophy contained in Taoism. Caused by such a mentality, the misunderstanding of American literature on Tao Te Ching and Taoism is ubiquitous. This paper mainly analyzes the introduction and translation of Tao Te Ching in America, the misinterpretation and acceptance of the theory of Lao Tzu and the influence of Taoism on American writers, poets and Chinese-born American writers. Taoism has been greatly promoted and accepted in America with the help of these scholars and works.
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Insani, Satya Putri. "KONSEP KEBAHAGIAAN MENURUT MASYARAKAT TAO: RELEVANSI AJARAN TAOISME DENGAN KEHIDUPAN MASA KINI." Studia Sosia Religia 6, no. 2 (November 22, 2023): 100. http://dx.doi.org/10.51900/ssr.v6i2.19171.
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<em>This study explores information about new religious movements regarding the concept of happiness according to Taoist communities in Singkawang City, West Kalimantan Province. The existence of this research is interesting to uncover, because New religious movements are also part of the New Age Movement, which is a global phenomenon that often does not materialize, develop very quickly and expand. Taoism as a minority religion in a multi-ethnic city coexists side by side, where the essence of Taoism is to achieve happiness to unite with God and live in harmony with nature without defying the laws of nature whether it is still in harmony with today's life. The method used in this study is a descriptive research method of analysis with a qualitative approach by examining references and related sources about the subject matter (Library Research ). Data collected through scientific literature. This literature uses a variety of library sources. Based on the results of the data obtained, the concept of happiness Taoism still shows its relevance today, although perhaps not all of it is relevant. Today's civilization is strongly colored by the dominance of science and technology. With the help of science and technology, modern man seeks to unlock the secrets of nature and life, as well as nature and the laws that govern it. Technology can also limit human freedom, because humans have to adapt to the devices and systems that have been created. Taoism is able to warn and at the same time invite people to realize that after all humans cannot live outside nature and without the support of nature.</em>
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Chen, Wangheng, Jun Qi, and Pingting Hao. "On Chinese Aesthetics: Interpretative Encounter between Taoism and Confucianism." Culture and Dialogue 6, no. 1 (September 7, 2018): 61–76. http://dx.doi.org/10.1163/24683949-12340042.
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Abstract Chinese aesthetics mainly derives from Confucianism and Taoism. This essay attempts to revisit the main theories that run through Confucian and Taoist aesthetics in order to make them comprehensible within a broader global context. Aesthetics in Confucianism pertains to fields as various as literature, art, music and the natural environment. It holds the idea of ren 仁 (human-heartedness) as the essential attribute of beauty. In comparison, Taoist aesthetics emphasizes the centrality of tao 道 (way), which transpires through naturalness, and, as such, considers natural forms to offer the highest degree of beauty. In order to understand variations of representation and interpretation in Confucian and Taoist aesthetics, the essay discusses accordingly the three fundamentals of Chinese aesthetics: beauty, feeling of beauty, and artistic image. This comparative study will hopefully bring to light differences and similarities between two traditions, which may also resonate within the wider context of modern global aesthetics.
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Huang, Yini, and Hongbin Dai. "A Taoist Study of Magic in The Earthsea Cycle." Religions 12, no. 3 (February 24, 2021): 144. http://dx.doi.org/10.3390/rel12030144.
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The Earthsea Cycle by Ursula. K. Le Guin is a fantasy work in Western literature that shines with ostentatiously idiosyncratic sparks of Taoist philosophies. Resorting to Taoism (also translated as Daoism) and its representative work Tao Te Ching, this article aims at exploring the Earthsea magic, a ubiquitous motif in fantasy, with Taoist thoughts and theories including the law of relativity, harmonious dialectics, and equilibrium. This article reconstructs the magical Earthsea world within a Taoist framework and reveals the Taoist connotations of magic. Finally, this article concludes that, radically distinct from its traditional image, magic in Earthsea serves to heal the physical, mental, and spiritual wound of separation; set up harmony of the opposites in binaries; and preserve the delicate equilibrium insusceptible to the ravages of time. Magic in The Earthsea Cycle works miracles in a Taoist manner.
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Fan, Penghua, and Senlin Yu. "Stephen Mitchell’s Version of the Tao Te Ching: A Spiritual Interpretation." Literature and Theology 34, no. 4 (December 2020): 486–93. http://dx.doi.org/10.1093/litthe/fraa023.
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Abstract This article analyses Stephen Mitchell’s interpretation of the Taoist classic Tao Te Ching. With his adoption of the concepts from Zen Buddhism and his borrowing of ideas from Christianity, Mitchell’s version of the Tao Te Ching is not a scholarly faithful translation but rather a spiritual interpretation that is heavily improvised. The importance of this spiritual interpretation lies in the way Mitchell fuses the horizon of Chinese Taoism with his own Zen practice and the English-speaking reader's horizon of Christianity. However, this contribution is offset by the limitation of Mitchell’s work. His version of the Tao Te Ching risks estranging itself from the sociocultural context of the Chinese original, misleading English-speaking readers, and displacing Taoist thought with Buddhist and Christian teachings.
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Zhafira, Annisa Ranah. "KONSEP KETUHANAN DI DALAM AGAMA TAOISME DAN KONFUSIANISME." EL-FIKR: Jurnal Aqidah dan Filsafat Islam 2, no. 2 (December 28, 2021): 1–10. http://dx.doi.org/10.19109/el-fikr.v2i2.10850.
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There are many writings that say that Taoism and Confucianism are not a religion, because it places more emphasis on human morals both for fellow human beings and with nature. However, the author considers Taoism and Confucianism as religions, because both have the concept of divinity, scriptures, personal ordinances and a view of life after death. This type of research uses library research. Data collection in this study was used in the form of literature, namely looking for literature sources regarding the discussion. Discussion analysis using a descriptive method. The results of the discussion are Taoism and Confucianism are religions that want to make humans wise and get eternal happiness by merging with Tao or Tien (God). In Taoism, the Tao cannot be seen and heard, but it can be felt and is everywhere. Everything originates from the Tao and returns to it. Whereas in Confucian terms God is referred to as Tien. Tien is the source, regulator, and destination of all things.
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梅瑞明, 梅瑞明. "道家對法語作家的影響—論道家思想在法語文學中的接受度." 語文與國際研究期刊 28, no. 28 (December 2022): 093–106. http://dx.doi.org/10.53106/181147172022120028006.
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<p>對於多數法語系國家的人來說，遠東地區的重要學說如道家思想，很難嚴謹地被理解。大部份寫過此主題的法語作家都侷限於嘗試將道家與在法國或是歐洲文化中既有的文化元素來作比較。自從啟蒙運動以來，法國傾向給亞洲東北地區貼上「儒家」的標籤，然而這個做法似乎流於簡化。相較於儒家和佛教，道家思想的知名度小，相關研究亦少，這是因為道家常被視為一種神秘且難以理解的文化。本文致力於探究道家在法國的接受度，以及法國學者（作家、詩人、旅行家、哲學家、民族學家、漢學家等）如何看待和詮釋道家思想。本文以法國和歐洲近代道家相關著作中所呈現的多樣且變動的表徵為本，進行跨文化研究。我們從中可以看到道家思想重新被創造:有時是非理性的或反啟蒙的；有時是基督教的姊妹宗教；有時被認為是不道德的或主張消極的，或甚至因其反物質主義或泛神論的反消費主義而受到推崇。道家也被視為是對永恆回歸學說的期待，就像新時代的神祕主義，一種作為後現代主義的精神力量或是作為重新關注自身肉體的源泉。</p> <p> </p><p>For most French/Francophones, the great Far Eastern doctrines, such as Taoism, are difficult to grasp rigorously. Most French-language authors who have written on the subject have generally confined themselves to trying to compare the Taoist doctrine with pre-existing elements of culture in French or European culture. Since the Enlightenment, France has often tended to label the northeast area of Asia as "Confucian". This is probably a bit of a simplification. Unlike Confucianism or Buddhism, Taoism is generally less known and less often mentioned. It is that Taoism often appears as a mysterious and difficult culture to grasp. It therefore seems interesting to study the reception of Taoism in France and the way in which French scholars (writers, poets, travelers, philosophers, ethnologists, sinologists, etc.) have received and interpreted this doctrine (religious and philosophical). This article necessarily implies an intercultural reflection, based on the study of the diverse and changing representations that have arisen in the recent history of writings on Taoism in France and Europe. This is how certain receptions showed real recreations of Taoism: a Taoism sometimes irrational or anti-enlightenment doctrine, sometimes religion sister of the Christian religion, sometimes considered immoral or advocating passivity, or even praised for its anti-materialism or its pantheistic anti-consumerism. Taoism was also seen as an anticipation of the doctrines of the eternal return, as a new-age mysticism, as a resource for post-modernism or as a source of renewed attention to the body.</p> <p> </p>
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Zeng, Hong, and Chengjian Li. "Taoism and Western Literature Introduction to Special Forum." Literature and Theology 34, no. 4 (December 2020): 465–66. http://dx.doi.org/10.1093/litthe/fraa026.
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Cao, Chunfang, Fansheng Jia, Xiaowei Zhang, and Kam C. Chan. "Does religion matter to dividend policy? Evidence from Buddhism and Taoism in China." Nankai Business Review International 7, no. 4 (November 7, 2016): 510–41. http://dx.doi.org/10.1108/nbri-12-2015-0033.
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Purpose The purpose of this paper is to examine the relation between Buddhism/Taoism and dividend payout decisions among Chinese listed firms during 2003-2013. Design/methodology/approach The authors include all Chinese A-share listed stocks in their sample during 2003-2013 and use a multiple regression method to conduct their analyses. Findings Their findings suggest that firms in regions with high influence of Buddhism and Taoism lean toward having high dividend payouts. The results are robust to a battery of alternative specifications in dividend payout, religiosity measures, research methods and dividend regulation regimes. Originality/value They show that the religions of Buddhism/Taoism play a role in determining dividend payout, complementing other informal institution studies of dividend policy. They complement the literature by providing insights into the impact of Buddhism and Taoism on corporate behaviors beyond immoral or unethical practices. They are able to relate specific doctrinal tenets of Buddhism and Taoism to corporate behavior rather than using only the general moral and ethical guidelines of religiosity.
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Ke, Liu. "The Enlightenment of Taoist Philosophy Wisdom to the Present Age." Communications in Humanities Research 5, no. 1 (September 14, 2023): 95–99. http://dx.doi.org/10.54254/2753-7064/5/20230106.
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In recent years, global issues have become a research hotpot, while scholars aim to cross the differences between different cultures through equal dialogue, seek universally recognized value principles, and establish a better world order. As one of the sources of Chinese ethical and moral culture, Taoist culture provides rich cultural potential and modern enlightenment for solving the problem of globalization. Guided by the literature research method, combined with the case study method and the qualitative analysis method, this paper explores the intellectual influence of Taoist philosophy in combination with the current situation of modern society. The influence of Taoism is multifaceted. For national culture, we can't just stay in the external form of national culture, which is just an extension of national culture. To truly understand and disseminate Chinese philosophy, we must protect and develop its connotation and extension at the same time.
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Riyani, Nidya Ulfa. "Konsep Sikap Bijaksana sebagai Bentuk Pengendalian Emosi dalam Perspektif Taoisme." Jurnal Riset Agama 2, no. 3 (December 31, 2022): 122–37. http://dx.doi.org/10.15575/jra.v2i3.17992.
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Emotions greatly affect human behavior because humans express themselves through emotions. Emotionally capable humans can understand, know, and handle feelings well. On the other hand, a wise attitude is able to guide a person in dealing with various and complicated life circumstances. This research aims to discuss the teachings of wisdom, especially in Taoism. This research uses qualitative method through literature study. The primary data used is a book entitled "A Translation of Lao Tzu's Tao Te Ching and Wang Pi's Commentary" which was translated by Paul J. Lin. The secondary data used as support is an article entitled "Unsur-unsur Filsafat Manusia yang Terkandung dalam Pemikiran Filsafat Cina dan Manfaatnya bagi Peningkatan Sumber Daya Insani" written by Lasiyo. The findings of this research show that according to Taoism, wisdom is an attitude that is simple, gentle, natural, humble, and surrenders to the way of the universe. The conclusion of this research is that Taoism is an ancient philosophy that is practical and focuses on human life. Emotional control contained in the teachings of Taoism includes a wise attitude that relies on the role of intuition, passive, and pessimistic by always accepting all things that happen.
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Li, Guoping. "Confucian Order and Religious Doctrines: Rhetorical Characterizations of Illustrations in the Fiction “Quanxiang Pinghua” in the Yuan Dynasty." Religions 14, no. 7 (June 27, 2023): 847. http://dx.doi.org/10.3390/rel14070847.
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The fiction “Quanxiang Pinghua”, published by Jianyang 建陽 Yushi 虞氏 in the Yuan Dynasty, depicts public religious concepts using a set of organized illustrations of etiquette. As a popular cultural reading material of the Yuan Dynasty, the fiction’s illustrations are a mixture of mainstream religious ideas, such as Confucianism, Taoism, and Buddhism, reflecting the Jianyang people’s compromised identification of the three religions and their value of faith. The illustrations shape the religious view of “the impermanence of destiny”. With the help of the spatial narrative of the political and religious order of Confucianism and the public construction of the ritualistic landscapes of Confucianism, Taoism, and Buddhism, these images reflect the ethical enlightenment and religious beliefs of the three religions in social life. From the perspective of Confucianism, Taoism, and Buddhism, this article adopted interdisciplinary methods to analyze inherent religious ethics in the illustrations of the fiction and explore religious beliefs among the people in the Yuan Dynasty. This article suggested that, by depicting religious rituals, the illustrations in the fiction reflect the comprehensive acceptance of the benevolence and righteousness, filial piety, loyalty, and kindness of Confucianism, Taoism, and Buddhism by the public of the Yuan Dynasty. The illustrations in the fiction manifest Confucian order and moral ethics, of which the extension is interconnected with the concepts of Confucianism, Taoism, Buddhism, and living ethics, manifesting the inner interpretation of Confucian ethics in Jianyang popular literature and art and the collective regulation of folk religious beliefs.
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Ciaudo, Joseph. "Denigrating Taoism in the West: A typology of Late Qing Chinese scholars’ discourse in Western languages." Ming Qing Yanjiu 27, no. 1 (June 27, 2023): 30–53. http://dx.doi.org/10.1163/24684791-12340070.
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Abstract The purpose of this short article is to offer a typology of the speech acts deployed by Chinese scholars who wrote in Western languages in the late Qing era. By identifying passages dealing with Taoism in their writings, and classifying them into five types of arguments – 1) using the orthodox-heterodox dichotomy; 2) ignoring it; 3) presenting it as an already defeated rival to Confucianism; 4) describing it as a superstition; 5) claiming that it is a form of extremism – the present paper argues that the denigration of Taoism by these Chinese scholars writing in Western languages was profoundly affected by transcultural writing practices, and that in the end Taoism was often but a pawn in the intellectual and political projects of these intellectuals. It served as an awful counterpoint when one tried to project a positive light on Confucianism.
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Ning, Dong, and Pu Jingxin. "Life Philosophy: A Study on Western Ontology and Taoism of Form and Spirit Dualism." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 97–113. http://dx.doi.org/10.37819/ijsws.26.1815.
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The paper, starting from the perspective of philosophical exploration of life, combines historical literature with ontology and dualism as the focal points, integrating features from various fields such as psychology, traditional Chinese medicine, and phenomenology. It conducts a comparative study on the similarities and differences between Western ontology and Taoist dualism of form and spirit. The article elucidates how the 'outward-extending material world and inward-purifying spiritual world' are unified in the principle of the amalgamation of 'human body.' It also provides specific methods and theoretical explanations for the discovery of the spiritual world in the East and West. The external world is defined as the material realm discovered by science, while the internal world is the spiritual realm revealed after the purification of the mind. Both idealism and materialism have tended toward extremes in two directions. Both Western ontology and Eastern Taoist dualism of form and spirit have discovered the phenomenon that 'the spirit can exist independently in this time and space through specific exercises such as meditation.' Taoism, with its unique medical foundation in the study of 'form,' recognizes the interaction of form and spirit, leading to the development of their respective religious, philosophical, and theological traditions. Interdisciplinary and cross-regional studies in religion, particularly in the field of mental and physical health, are expected to become significant trends in the future."
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Liu, Bilin. "Rewriting as Reception: Gary Snyder’s Representation of Chuang Tzu in His Eco-Poetic Literature." Translation Studies: Theory and Practice 3, no. 1 (5) (June 20, 2023): 14–26. http://dx.doi.org/10.46991/tstp/2023.3.1.014.
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Authored by the Chinese philosopher Zhuangzi, Chuang Tzu is another culturally significant Taoist canon, aside from Tao Te Ching. Due to its essential role in the development of Chinese philosophy and literature, Chuang Tzu has drawn the attention of sinologists worldwide to introduce this oriental masterpiece to their cultures and influenced the local literati. Burton Watson’s high-quality rendition The Complete Work of Chuang Tzu(1968) has been well-received by the renowned American poet Gary Snyder, who, based on Watson’s translation, rewrote Chuang Tzu in his eco-poetic literature to show his agreement with Zhuangzi’s philosophies. Most of scholars studying Snyder, however, seem to ignore his reception of Chuang Tzu and are more inclined to credit Tao Te Ching alone for his familiarity with Taoism. Thus, this study explores Snyder’s understanding of Chuang Tzu. Borrowing André Lefevere’s concept of rewriting and seeing it as a method of reception, this article conducts a comparative analysis between Snyder’s compositions and (Watson’s translation of) Chuang Tzu and investigates how Zhuangzi’s philosophies were rewritten and interpreted in Snyder’s context. It is found that Snyder rewrote Chuang Tzu mainly through commentary and imitation, and that some ideas were embraced directly while others were redefined and repositioned.
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Jiang, Jing, and Chengjian Li. "Oscar Wilde’s Reading of Zhuangzi in ‘A Chinese Sage’." Literature and Theology 34, no. 4 (December 2020): 477–85. http://dx.doi.org/10.1093/litthe/fraa024.
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Abstract In 1889 the sinologist Herbert A. Giles published his English translation Chuang Tzŭ: Mystic, Moralist, and Social Reformer. The following year, Oscar Wilde wrote his long book review ‘A Chinese Sage’. This article analyses Wilde’s review and explores how Giles’ translation influences Wilde’s understanding of Zhuangzi. The article also considers the influence of Aubrey Moore, who provided some of the notes for Giles’ translations, on Wilde’s reception of Zhuangzi. Because Wilde is neither a sinologist nor a researcher of Taoism, his interpretation of Zhuangzi in ‘A Chinese Sage’ is mediated by Giles and Moore, and might be seen as a ‘misunderstanding of a misunderstanding’. Yet the influence of Zhuangzi can still be seen in Wilde’s review, and the episode raises interesting questions about the reception of Taoism in late 19th-century Britain.
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Lin, Lidan. "The West's Global Philosophy: Huxley's Dialogue with Taoism." Philosophy and Literature 46, no. 2 (October 2022): 357–68. http://dx.doi.org/10.1353/phl.2022.0024.
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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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Guan, Haiying, and Xiaodong Pan. "On the Eastern style of thinking in A. Bely’s theory of symbolism." Neophilology 10, no. 2 (June 13, 2024): 409–19. http://dx.doi.org/10.20310/2587-6953-2024-10-2-409-419.
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RELEVANCE. The study is devoted to understanding and identifying the significance of the eastern style of philosophy and aesthetics of Taoism in the work of the prominent representative of Russian symbolism Andrey Bely (Boris Nikolaevich Bugaev), who determined the development of the literary process (modernist and post-modernist movements) and art of the first third of the 20th century and influenced the further development Russian literature. The purpose of the study is to show the conceptual content of the aesthetic thought of the Russian philosopher and symbolist poet through the prism of Taoism and to clarify the presence of Eastern traditional wisdom (“Tao Te Ching”) in the construction of A. Bely’s theory of symbolism.MATERIALS AND METHODS. The research material was the collected works of A. Bely. The translation of the book “Tao Te Ching” written by the great Chinese thinker Lao Tzu, presented for the first time for the Russian-speaking reader, was used.” When solving research problems, a description method with the interpretive function of language was used, that is, a method of studying the interpretation of knowledge about the world. In our case, the interpretation of Taoism is focused on the interpretive activity of an individual creative personality, which always presupposes the subjective selectivity of the word.RESULT AND DISCUSSION. An analysis of the work of A. Bely showed that in reflecting the problems of the symbol, the philosophical principles of symbolism, in addition to two sources, they participate: on the one hand, the ideas of the Slavophiles, arising from the philosophy of V. Solovyov, on the other hand, the system of Western philosophy (the ideas of A. Schopenhauer and F. Nietzsche), a reflection of the creative borrowing of Eastern wisdom, ideas and functions of Chinese literature. The originality of the imaginative thinking of the Russian symbolist poet, who, in accordance with his spiritual nature, followed his bright creative path, is reflected in the development of the artistic method – symbolism.CONCLUSION. The idea of A. Bely’s symbolism is based on the compatibility of the concepts of various thinkers, including philosophizing in the Taoist style. A. Bely created a unified symbolic picture of the world - the unification of artistic, aesthetic, religious, mystical and everyday ideas and knowledge about the world into one whole. The connecting sign of this unification is the Symbol, which has a pronounced authorial character, has an infinity of boundaries of value, and not a semantic individual interpretation of the word and broadcasts the manifestation of systemic pluralism, revealing the essence of the world and being.
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Khairia, Dini. "Chinese Calligraphy According to Yinyang Philosophy View, Taoism, and Health Benefits." Bambuti 4, no. 2 (November 14, 2022): 41–53. http://dx.doi.org/10.53744/bambuti.v4i2.45.
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In this article I will discuss the meaning of Chinese calligraphy (shufa) based on the views of yinyang philosophy and Taoism in health. This study uses a qualitative method based on literature study, observation, and interviews. The result of this study can be concluded that, in the structure of Chinese calligraphy (shufa) there are elements that make up Chinese calligraphy style continues to develop over time. At this time Chinese calligraphy styles that are widely used by Chinese calligraphy artists are kaishu calligraphy style, caoshu calligraphy style), Zhuanshu篆书 calligraphy style,行书（xingshu）calligraphy style, and古文 (guwen) calligraphy style. In addition to Chinese calligraphy is considered a visual art in writing Chinese calligraphy is also influenced by the views of yinyang philosophy and Taoism as well as in health.
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CHEN, fang. "The Periphery of Humorous Literature : on the Relationship between Humorous Literature and Folk Customs, Taoism and Buddhist Literature." Journal of Society for Humanities Studies in East Asia 59 (June 30, 2022): 233–57. http://dx.doi.org/10.52639/jeah.2022.06.59.233.
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Malakhevich, Daria E. "Between Taoism and Confucianism: tendencies in lyric poetry of the Western Jin period." RUDN Journal of Studies in Literature and Journalism 28, no. 1 (March 30, 2023): 41–50. http://dx.doi.org/10.22363/2312-9220-2023-28-1-41-50.
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The author argues that the coexistence of Taoism and Confucianism in the historical arena of the Western Jin dynasty led to the fact that literati in their works moved from one “end of the spectrum” to another, reflecting both the unity and opposition of these two areas of philosophical thought. Contrary to popular belief, the xuanxue philosophy did not replace Confucianism as the leading ideology, but coexisted with it. This symbiosis also led to the emergence of a “dual role” for the literati of the period in question: in their work, a poet could act both as a Confucian scribe and as a hermit, filling the poem with relevant motifs. The author provides an overview of the main trends in the poetry of Western Jin era, leading to the conclusion that the interaction of Confucianism and Taoism as the two “ends of the spectrum” of consciousness of early medieval Chinese literati. The social and political context of the era, the main ideological currents in literature and their embodiment in the poetry of the Western Jin period (265-316) are considered. The academic novelty and value of this work are due to the insufficient study of the literature of this period, not only in Russian but also in world Sinology.
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Xiong, Victor. "RITUAL INNOVATIONS AND TAOISM UNDER TANG XUANZONG." T’oung Pao 82, no. 4-5 (October 3, 1996): 258–316. http://dx.doi.org/10.1163/15685322-90000002.
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Nguyen, Nhu, and Quyet Nguyen. "The Religious Aspect of Confucianism During The Ly-Tran Dynasties, Vietnam." Griot : Revista de Filosofia 24, no. 2 (June 30, 2024): 234–46. http://dx.doi.org/10.31977/grirfi.v24i2.4815.
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This article explores the religious dimensions of Confucianism during the Ly-Tran dynasties (1009-1400 AD) in Vietnam, a period marked by significant sociopolitical and cultural transitions. Initially introduced as a moral and ethical philosophy from China, Confucianism underwent a complex process of localization, blending with indigenous Vietnamese beliefs and practices as well as Buddhism and Taoism. Through historical records, literary works, and ritual practices documented in “The Complete Annals of Đại Việt” and other classical texts, this study delves into how Confucianism not only served as a guiding principle for governance, education, and social norms but also manifested religious aspects that influenced spiritual and religious life in Vietnam. The religious aspects of Confucianism during this era are evident in several key areas. Firstly, the concept of Heaven (Tian) and the Mandate of Heaven played a crucial role in legitimizing royal authority, with rulers and Confucian scholars frequently invoking divine will to justify political actions and social order. This sacralization of monarchy underpinned by Confucian ideals facilitated the integration of Confucianism into Vietnamese spiritual life. Secondly, the incorporation of Confucian rituals and practices, such as the Heaven Worship Ceremony (Tế Giao) and the veneration of Confucius and other sages at the Temple of Literature, highlights the religious dimensions of Confucian practice, emphasizing reverence, filial piety, and the moral obligations of rulers and subjects alike. Moreover, the article discusses how Confucianism interacted with and was influenced by Buddhism and Taoism, leading to a syncretic religious landscape in Vietnam. This interaction is illustrated through the blending of Confucian principles with Buddhist and Taoist ideals, affecting notions of kingship, governance, and the cosmological order. In conclusion, the religious aspect of Confucianism during the Ly-Tran dynasties significantly contributed to the shaping of Vietnamese identity, governance, and cultural heritage. By examining the religious dimensions of Confucianism, this article provides a more nuanced understanding of its role in Vietnamese society, highlighting the complex interplay between philosophy, religion, and politics in historical Vietnam.
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ZHUANG, Peina. "On Variations of Classical Chinese Literary Theory for a Framework of Global Literary History." Cultura 18, no. 1 (January 1, 2021): 23–40. http://dx.doi.org/10.3726/cul012021.0002.
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Abstract: In "On Variations of Classical Chinese Literary Theory for a Framework of Global Literary History" Peina Zhuang discusses texts of classical Chinese literary theory as a reservoir for philosophical reflections on literary art. The aesthetics of Chinese literature originate in Confucianism and Taoism and hence represent an important background for any discussion of ancient, modern, or contemporary Chinese literature and literary history. Zhuang analyzes texts of classical Chinese literary theory within such a framework of a literary history and aims at furthering Chinese literature to become an integral part of world literatures. Further, Zhuang argues that "history" and "literary history" present a different picture of works on classical Chinese literary theory owing to the variation caused in representing their literary and aesthetic features. Zhuang also posits that the translation of Chinese literary texts to Western languages, while relevant and important, is not enough to advance Chinese literature from a peripheral status to a status of recognition hence the importance of scholarship with regard to literary history specifically.
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Schipper, Kristofer. "Purity and Strangers Shifting Boundaries in Medieval Taoism." T'oung Pao 80, no. 1 (1994): 61–81. http://dx.doi.org/10.1163/156853294x00061.
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Park, Chong-hoon. "A Study on Literature-related Articles in Journal of The Studies of Taoism and Culture." Journal of The Studies of Taoism and Culture 49 (November 30, 2018): 267–96. http://dx.doi.org/10.38113/jstc.2018.11.49.267.
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Han, Huisu. "The Realization Process and Meaning of the Heavenly World in Korean Narrative Literature." Korean Society of Culture and Convergence 45, no. 5 (May 31, 2023): 251–63. http://dx.doi.org/10.33645/cnc.2023.05.45.05.251.
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This paper is a study of “the realization process and meaning of the heavenly world in Korean narrative literature.” The heavenly world has been studied steadily for a long time in Korean literature. However, research on the formation process of the heavenly world is insufficient. This paper aims to reveal the heavenly world’s character by examining the process of embodying the heavenly world in Korean literature. In Korean literature, the heavenly world appears as the grandson of the heavenly god descends to the human world. And it is embodied in the found a country and establishment of governing order. Finally, the heavenly world is completed by the protagonist who descends from heaven returning to the heavenly world. This process is closely related to religious ideas such as shamanism, Confucianism, Buddhism, and Taoism. If we look at this process, we will see not only the complexity of the heavenly world in Korean literature, but also how the complexity defines the character of the heavenly world.
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Feng, Yi. "The Epiphany of Language: The Connotation of Zen-Taoism in Charles Bernstein's Echopoetics." boundary 2 48, no. 4 (November 1, 2021): 163–83. http://dx.doi.org/10.1215/01903659-9382243.
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Abstract As a prominent representative figure of American Language poetry, Charles Bernstein has incorporated many themes concerning “nothingness” into his poetry. Contrary to the traditional Western philosophy that defines the concept of “nothingness” as meaninglessness and agnosticism, “nothingness” in Bernstein's poetics is endowed with profound poetic and aesthetic implications. Bernstein studied the works of Zen-Taoist philosophy in his early years. Understanding the Zen-Taoist connotations of “nothingness” is an important new dimension in interpreting Bernstein's echopoetics. Bernstein integrates the anti-traditional ideas in Zen-Taoist philosophy and aesthetics with the experiment of American avant-garde poetry. “The transformation between Xu (emptiness) and Shi (Being),” the beauty of “speechlessness,” and the expression of “defamiliarization” show the “epiphany” of language and the “nature” of language. The Chinese traditional Zen-Taoist philosophy is an important part of Bernstein's echopoetics.
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Zhu, Jinyu. "LA FICCIÓN CHINA DE JORGE LUIS BORGES: INFLUENCIA DE LA FILOSOFÍA CHINA." Epos : Revista de filología, no. 34 (November 28, 2019): 357. http://dx.doi.org/10.5944/epos.34.2018.20626.
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Jorge Luis Borges, uno de los maestros literarios más destacados del siglo XX, es un escritor nutrido de la literatura universal y con una amplísima erudición intercultural que le permite aglutinar diferentes sistemas filosóficos y culturales en sus obras. Este artículo analiza la influencia que marca la filosofía china en las obras borgeanas, especialmente la huella del taoísmo. El principal objetivo es interpretar esa influencia con exactitud y examinarla en profundidad, y a partir de esto, identificar las relaciones intrínsecas entre el legado intelectual chino y la cosmovisión borgeana. Tras el análisis de los ejemplos seleccionados, concluimos que la presencia de la filosofía china en la obra de Borges ha sido fuerte e innegable, sirviéndole a Borges de contrapunto desde el que edificar su singular y permanente “ficción”.ABSTRACTJorge Luis Borges, one of the most outstanding authors of the 20th century, is a writer nurtured by the universal literature. His vast intercultural erudition allows him to bring together different philosophical and cultural systems in his works. In this article we will analyze the influence of the Chinese philosophy on Borges’ works, especially the Taoism. The main objective is to interpret that influence accurately and to examine it deeply, as well as identify the intrinsic relations between the Chinese intellectual legacy and Borges’ worldview. Via analysis of selected examples, we conclude that the presence of the Chinese philosophy in Borges’ works has been strong and undeniable, as a counterpoint from which to build his unique and permanent “fiction”.
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Cahill, Suzanne E., and Mark Halperin. "Taoism at the Sung Court: The Heavenly Text Affair of 1008." Journal of Song-Yuan Studies 50, no. 1 (2021): 7–31. http://dx.doi.org/10.1353/sys.2021.0004.
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Lin, Lidan. "Merging ‘the Zephyrs of Purgatory’ and ‘Old [Chinese] K’in Music’: The Modernist as Mystic Purist in Beckett’s Dream of Fair to Middling Women." Literature and Theology 34, no. 3 (May 6, 2020): 281–303. http://dx.doi.org/10.1093/litthe/fraa007.
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Abstract This article explores the global influences of Chinese mysticism latent in Chinese K’in music and Christian mysticism on Beckett’s composition of Dream of Fair to Middling Women. I argue that Beckett’s portrayal of Belacqua as a mystic purist is the direct result of his creative appropriation of K’in music, Taoism, and Christian mysticism on the one hand, and his equally creative appropriation of the modernist legacy of inner fiction exemplified by the fiction of Proust and Joyce on the other. By revealing the hybrid roots of Belacqua’s mystic quest, this essay presents a compelling case that unfolds not only Beckett’s interesting relation to China, but modernism’s ethical and aesthetic inclusion in a global context.
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Zhang, Bin. "An Examination of the Relationship between the Origins of Drama Genres in the Context of the Musical Style of the Clapper Opera." Yixin Publisher 1, no. 1 (March 31, 2024): 7–16. http://dx.doi.org/10.59825/jms.2024.1.1.7.
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The origin and circulation of Clapper Opera have different opinions, and most of the previous literature has ignored the role of music in the process of the spread of Clapper Opera. This paper proposes: The formation of Banqiang marks the formation of the Clapper Opera, and explores the relationship between similarities and differences by using the existing musical style factors of the Clapper opera, including dialects and Taoism, plate, singing melody, scale mode and accompaniment forms, and finds out the origin relationship between the Clapper Opera operas under the background of musical styles, thus adding new clues to the transmission of the Clapper Opera. It provides the basis for the spread and evolution of the Clapper Operas.
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Safronova, Lyudmila, and Aygerim Bekmuratova. "Ethnocultural images in postcolonial publications in the Russian-language prose of the Korean diaspora." Przegląd Wschodnioeuropejski 11, no. 2 (December 30, 2020): 275–85. http://dx.doi.org/10.31648/pw.6510.
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The literature of the Korean diaspora of the former Soviet Union combines the national characteristics of the Korean culture of the metropolis, the Korean national mentality, and at the same time reflects the historical realities and difficult, sometimes tragic fates of all peoples of the USSR and post-Soviet period. In this respect, the evolution of the literature of the Korean diaspora, leading from the prose in Korean to the first settlers from Korea to Sakhalin, was shown, which later were deported by Stalin’s decree to Kazakhstan and Uzbekistan. The literature of the Korean diaspora in Kazakhstan goes through all stages of the development of Soviet literature – from anti-Stalin prose, romanticized thaw literature and “quiet” stagnation prose, to postmodern and feminist literature. Moreover, Confucianism and Christian motives, Buddhism and Taoism, shamanism and Russian traditional literary images, motives, and themes are organically intertwined in the work of Russian and Kazakhstani Koreans. However, crosscutting issue through all the work of Korean writers who find themselves outside their homeland, it is an appeal to national identity, attempts to acquiring, preserving or tragedy and the pain of loss.
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Ning, An. "“Listening to the thunder of the waves”: Nature and Taoism in The Nigger of the “Narcissus”." Conradiana 51, no. 1-2 (March 2019): 59–74. http://dx.doi.org/10.1353/cnd.2019.0014.
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Maslov, Alexey A. "The Practice of “Controlled Dreams” in the Alchemical Tradition of Taoism." Vestnik NSU. Series: History, Philology 20, no. 10 (December 20, 2021): 9–23. http://dx.doi.org/10.25205/1818-7919-2021-20-10-9-23.
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The paper focuses on the Taoist concept of “dreams”, which is considered from the point of view of the meditative practice of “realized dreams” or “controlled visions”. Famous Taoist masters Chen Tuan (10th cent.), Ma Danyang (12th cent.), Bai Yuchan (12th cent.) and many others implemented techniques of “controlled dreams” as a type of meditative alchemical practice: erasing the frontier between sleep and reality, long periods of vigil in a state of “almost sleep” lead to deactualization of the own “ego”. Deliverance from the conventions of the “dream world” leads to the beginning of the mystical transformations inside the body, and the practitioner passes through several stages: to set up breathing, calm consciousness, the beginning of the “copulation” inside the body of two agents (analogs of alchemical lead and mercury), concluding with the formation of a “miracle remedy”. With the control of the spirit-shen, overnight visions were the continuation of the Taoist self-control during the day, while due to various psychosomatic methods, dreams and reality were perceived as a single indistinguishable continuum, and various “lustful desires” were expelled from consciousness. In this regard, the popular idea of a “dream” in Taoist practice, just as a philosophical and aesthetic category, seemed to be too one-sided. The technique of “controlled dreams” did not exist in separation from the general alchemical practice and was rather an additional than the central part of it. Dreams themselves, in other words, the uncontrolled immersion of a person into the world of images and traces of consciousness, at that moment turned into his opposite – a similar, but not identical – in the colossal work of the spirit for the complete transformation into an “immortal”.
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Zakaria, Mohd Fahimi, and Ashlah Ibrahim. "Development of Chinese Civilisation and Education in Malaysia." Journal of Management & Science 19, no. 1 (June 15, 2021): 6. http://dx.doi.org/10.57002/jms.v19i1.223.
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This research aims to understand the Chinese civilisation and education in Malaysia. Terms of education.This research used research journal and book research. Chinese civilisation began with the emergence ofthe Xia Dynasty in the Huang He valley around 2000 Before Century (BC). Chinese civilisation has producedmany achievements in various literature, science, science and technology, traditional medicine, performingarts, art and fine arts. The main philosophies in Chinese society are Confucianism, Taoism and Legalism.This Classic Verse dramatically affects the lives of Chinese people. The establishment of the educationsystem in Malaya develop in the 19th century. The Chinese community is very concerned about educationand gives great honour to the educational struggle. School - Chinese school was formed and built whereverthere are Chinese communities in Malaysia.
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Lin, Li, Peter Ping Li, and Hein Roelfsema. "The traditional Chinese philosophies in inter-cultural leadership." Cross Cultural & Strategic Management 25, no. 2 (May 8, 2018): 299–336. http://dx.doi.org/10.1108/ccsm-01-2017-0001.
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Purpose As the global presence of Chinese firms grows, increasing numbers of Chinese managers are working abroad as expatriates. However, little attention has been paid to such Chinese expatriate managers and their leadership challenges in an inter-cultural context, especially across a large cultural distance. To fill the gap in the literature concerning the leadership challenges for expatriate managers in an inter-cultural context, the purpose of this paper is to elucidate the leadership styles of Chinese expatriate managers from the perspectives of three traditional Chinese philosophies (i.e. Confucianism, Taoism, and Legalism) in the inter-cultural context of the Netherlands. Design/methodology/approach The data for this qualitative study were collected via semi-structured, open-ended, narrative interviews with 30 Chinese expatriate managers in the Netherlands. Findings The results clearly show that the leadership style of Chinese expatriate managers is deeply rooted in the three traditional Chinese philosophies of Confucianism, Taoism, and Legalism, even in an inter-cultural context. Specifically, the study reveals two salient aspects of how Chinese expatriate managers frame and interact with a foreign cultural context from the perspectives of traditional Chinese philosophies. First, the Chinese expatriate managers reported an initial cultural shock related to frictions between the foreign cultural context and Confucianism or Taoism, but less so in the case of Legalism. Second, the Chinese expatriate managers also reported that their interactions with the Dutch culture are best described as a balance between partial conflict and partial complementarity (thus, a duality). In this sense, the leadership style of Chinese expatriate managers is influenced jointly by the three traditional Chinese philosophies and certain elements of the foreign cultural context. This is consistent with the Chinese perspective of yin-yang balancing. Originality/value This study is among the first to offer a more nuanced and highly contextualized understanding of leadership in the unique case of expatriate managers from an emerging market (e.g. China) in an advanced economy (e.g. the Netherlands). The authors call for more research to apply the unique perspective of yin-yang balancing in an inter-cultural context. The authors posit that this approach represents the most salient implication of this study. For practical implications, the authors argue that expatriate leaders should carefully manage the interplay between their deep-rooted home-country philosophies and their salient host-country culture. Reflecting on traditional philosophies in another culture can facilitate inter-cultural leadership training for Chinese expatriates.
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Yanhui, LU, and LIU Fangming. "Critical Reading of Walden from the Perspective of Chinese and Western Cultures." Asia-Pacific Journal of Humanities and Social Sciences 2, no. 3 (September 30, 2022): 073–79. http://dx.doi.org/10.53789/j.1653-0465.2022.0203.009.p.
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Chinese traditional thoughts have a great influence on Western literature and American Transcendentalism. Given Sino-western culture differences and Thoreau’s language limitations, by making a comparative analysis of Confucianism-Taoism implied in the essay and Thoreau’s transcendentalism, this paper aims to understand and interpret objectively and realistically elements of Chinese traditional culture in Walden so as to further think about how to maintain the cultural consciousness and cultural confidence of Chinese traditional culture. To start with the interpretation of the writing background of Walden and the author's personal identities, critical reading of Walden from different perspectives of Chinese and Western cultures is of great significance for the interpretation of the essence of Chinese and Western cultures, which contributes to guiding positive world views, outlooks on life and values, and better appreciating Chinese traditional culture and transcendentalism involved in Walden.
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Song, Yang. "A Study of the Intercourse between Zhang Yu and Yu Ji---the Calligrapher in Yuan Dynasty." Region - Educational Research and Reviews 3, no. 2 (April 19, 2021): 5. http://dx.doi.org/10.32629/rerr.v3i2.294.
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In the Yuan Dynasty, the minority nationalities was entered the Central Plain for the first time in Chinese history. During this period, although the status of Chinese people and intellectuals was low, their ideological control was loose, thus forming a unique literary style. The rapid promotion of the status of the humanities such as painting, calligraphy and literature in the life of the scholars brought about a brand-new attitude towards life, especially in the late Yuan Dynasty, the humanities taste and the artistic orientation showed many new changes. And the development of literature, calligraphy and painting in the Song Dynasty, as well as the establishment of the regime in the Yuan Dynasty all accelerated this process.. Facing the setbacks brought by the Mongolian yuan rule, some intellectuals turned to create an atmosphere through some group activities of calligraphy and painting in this period, and literature and art were also given a higher status. As a famous calligrapher in the middle and late Yuan Dynasty, Zhang Yu was also an influential Taoist and poet. On the basis of studying Zhang Yu's calligraphy art, this paper analyzes his social intercourse and its influence on his calligraphy thoughts and artistic style. Especially in calligraphy, he was first taught by Zhao Mengfu, and then learned from Huaisu and Zhang Xu, forming a handsome and free style, which is very valuable. In addition, he made many friends all his life. After becoming a monk, he traveled to various famous mountains in the south of the Yangtze River and made friends with famous people. Therefore, studying the intercourse between Zhang Yu and yu Ji can restore the real situation of the Literati's communication in the middle and late yuan dynasty, understand the multiple Zhang Yu's accomplishments of Taoism, poet and calligrapher, and better understand the relationship between Zhang Yu and Yu Ji, It can also learn about his experience of learning calligraphy and the internal and external causes of the formation of his calligraphy style, and the influence and function of Mingxi Literati's elegant and Yuji's intercourse on the formation of his artistic style.
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Wolf, Marvin. "Exploring the Facets of Shared Leadership within the Intricate Frameworks of Chinese Ideologies: A Modern Perspective on Traditional Values." Advances In Management 17, no. 1 (February 28, 2024): 15–22. http://dx.doi.org/10.25303/1701aim015022.
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Shared leadership as a modern management approach provides the structure and framework for innovational thinking within creative working places. China's swift ascent as one of the foremost global players, coupled with its aspirations to become an innovation leader, makes a reevaluation of traditional organizational structures and leadership paradigms necessary. Research on the application of modern management approaches such as shared leadership, within the context of Chinese culture is notably underrepresented and needs to be further focused on. Using a literature review methodology, this study delves into the book "A Short History of Chinese Philosophy" to check on relevant text passages and aspects derived from various original schools of thought within traditional Chinese ideologies. Subsequently, these aspects are categorized as either pro or con arguments and reinterpreted through the lens of shared leadership readiness. Seven affirmative arguments and seven opposing arguments judge the application of shared leadership ideas embedded in Chinese traditional values and philosophies. Taoism, particularly in its third phase and Neo-Taoism stand as representative examples favoring shared leadership. Conversely, Realistic Confucianism and the Mohist School serve as representatives against the adoption of shared leadership. One limitation of the re-interpretation lies in the potential for misunderstanding the original Chinese traditional values which may not have been intended for application within the context of modern management approaches, potentially resulting in wrong conclusions. Additionally, relying solely on one source to depict the history of Chinese philosophy constitutes another limitation, as it simplifies the complexity of Chinese traditions. Follow-up studies could focus on constructing a robust theoretical framework. Another significant contribution could involve the development of a survey aimed at assessing the extent of influence exerted by the original schools of thought on traditional Chinese individuals.
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Atar. "Comparative Study of Chinese and Western Literature." International Journal of Education and Humanities 14, no. 1 (May 14, 2024): 195–200. http://dx.doi.org/10.54097/8w5kd242.
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The purpose of this paper is to comparatively study the differences and commonalities between Chinese literature and Western literature. First of all, the characteristics of the two are compared from three aspects, namely, presentation methods, thematic contents and literary forms. Chinese literature focuses on mood, ambiguity, and emphasizes the natural flow of emotions; while Western literature attaches importance to structure, logic, and pursues innovation in form. In terms of thematic content, Chinese literature tends to express personal emotions and expresses the harmony between human beings and nature and society; while Western literature focuses on the conflict between individuals and society and emphasizes freedom, equality and human rights. In terms of literary forms, Chinese literature coexists in various forms such as poetry, prose and novels, while Western literature takes novels, dramas and poems as its main forms. Secondly, this study explores the reasons for the differences between the two in terms of cultural background, writers' creative concepts and readers' acceptance. Chinese literature is deeply influenced by traditional cultural ideas such as Confucianism and Taoism, emphasizing moral education and philosophy of life; while Western literature is influenced by ancient Greek and Roman myths as well as religious beliefs such as Christianity, focusing on the inner world of man and exploring human nature. In terms of writers' creative concepts, Chinese writers tend to focus on social harmony from the perspective of traditional morality and ethics, while Western writers advocate the liberation of individuality and the pursuit of the realization of personal values. In terms of readers' acceptance, Chinese literature focuses on aesthetic experience and emotional resonance, while Western literature pays more attention to logical reasoning and thinking. The comparative study of Chinese literature and Western literature can help us better understand the diversity of world literature and enrich our concepts of literary aesthetics and creation. At the same time, by learning from the excellent achievements of Western literature, we can promote the innovation and development of Chinese literature.
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Sun, Meng. "A Study on the Translation of the Myths in Hongloumeng from the Narrative Perspective." International Journal of Linguistics, Literature and Translation 5, no. 8 (August 1, 2022): 29–38. http://dx.doi.org/10.32996/ijllt.2022.5.8.4.
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There is a tradition of incorporating myths into literary works in Chinese literature, and Hongloumeng, the central book in the canon of Chinese literature, is no exception. The whole mythological narrative of the novel is composed of three myths, which contain religious and mythological concepts, such as Buddhist terms and mythological names of the place, as well as ancient Chinese titles of nobility. According to Mona Baker’s socio-narrative theory, translation is conceived as a form of re-narration. The present study approaches the translation of the myths in Hongloumeng by David Hawkes and John Minford from the narrative perspective and finds that the translation deviates from the original narrative in two ways. The narrative about Buddhism and Taoism is suppressed, while that about Christianity is accentuated. The narrative about ancient Chinese nobility is weakened while that about European nobility is highlighted. It is found that the framing of the translated narrative is realized through selective appropriation. The reason for the deviation is the translators’ intention to facilitate the understanding of target readers, as well as their consideration of the relevant existing narratives in English-speaking countries.
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N., Dassanayake. "Sinicization of Indic Loanwords in Chinese Language: Foreignization to domestication." Macrolinguistics 9, no. 15 (December 31, 2021): 112–30. http://dx.doi.org/10.26478/ja2021.9.15.6.
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Indic loanwords in Chinese language account for the largest number of loanwords in Mandarin Chinese. These loanwords have become an important integral part of the lexicon of Chinese language and throughout decades have undergone assimilation, semantic extension and phonological adaptation. The present study is an investigation into the modes, levels and history of Sinicization of Indic loanwords in Chinese language. Fundamentally, it is evident from the literature and historical accounts that Sinicization of these loanwords is a process from foreignization to domestication. Native-Chinese doctrines and philosophies, essentially Taoism and Confucianism have had multifaceted influences on the Sinicization process which has resulted in semantic extension, semantic change or total diminution of original meaning. While less used high culture-sensitive loanwords have completely disappeared from modern Chinese, loanwords of higher Sinicization level have completely secularized. It is observed that foreignized loanwords have very less tendency of being absorbed into modern Chinese and many such terms have been excluded in modern Chinese dictionaries.
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Trần, Trọng Dương. "Doctrine beyond Borders: The Sinographic Cosmopolis and Religious Classics in Vietnam from the Tenth to the Fourteenth Centuries." Sungkyun Journal of East Asian Studies 23, no. 1 (May 1, 2023): 1–26. http://dx.doi.org/10.1215/15982661-10336272.
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Abstract This article studies the transmission of the Three Teachings 三教 (Buddhism, Confucianism, and Taoism) from China to Vietnam in the tenth to fourteenth centuries. Using the primary sources written in Sinitic, I argue that Vietnam in the pre-national period was a type of multireligious political community, in which sinographs, Literary Sinitic, and the classics of the Three Teachings created a threefold structure in the political culture of Vietnam. Visits to the Chinese imperial court by delegations from the Great Việt were conceived as pilgrimages to the center of civilization and the origin of different schools of thought. The canonical texts brought back to the country were considered to be an endorsement of Vietnam as a “Domain of Manifest Civility” (文獻之邦), a symbol of recognized political power, and a tool to expand education and spread ruling power.
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Barrett, T. H. "The Beginning of the Subtle School of Taoism 一切道經音義妙門由起: An Official Perception of Taoism in the Early T’ang Period. By Florian C. Reiter, 2014." T’oung Pao 102, no. 4-5 (November 29, 2016): 556–61. http://dx.doi.org/10.1163/15685322-10245p09.
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