Relevant bibliographies by topics / Taoism - Philosophy

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Taoism - Philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Taoism - Philosophy"

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Komarzyca, Daniel. "Analiza istotnych politycznie przemian taoizmu — od filozoficznej wolności do religijnego autorytetu." Cywilizacja i Polityka 16, no. 16 (November 30, 2018): 341–72. http://dx.doi.org/10.5604/01.3001.0013.1596.

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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.
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Shixue, Gong. "Research on the integration of Confucianism, Buddhism and Taoism in Dunhuang documents." OOO "Zhurnal "Voprosy Istorii" 2023, no. 5-1 (May 1, 2023): 74–83. http://dx.doi.org/10.31166/voprosyistorii202305statyi06.

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This article discusses the philosophical connotation of Confucianism, Buddhism and Taoism from the perspective of post-modern philosophy, and explains the integration of Confucianism, Buddhism and Taoism with Dunhuang Taoist documents as an example.
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Komarzyca, Daniel. "The „Tao” of Ethics and Politics: A Radical Reading of Taoist Philosophy." Studia Philosophica Wratislaviensia 14, no. 4 (January 9, 2020): 105–26. http://dx.doi.org/10.19195/1895-8001.14.4.6.

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The paper explores the possibility of finding radical elements of individualistic and libertarian especially left-libertarian thought in Taoist philosophy. It demonstrates that philosophical Taoism should be treated in a comprehensive way, with a particular emphasis on ethics. In connection with this, the anti-authoritarian ethico-political dimension of early Taoism is examined, and it is argued that the Taoist philosophers of ancient China had a deep respect for the equal liberty of individuals, who are all unique by nature. As a result, findings suggest that Taoist anarchism in early medieval China evolved as the logical conclusion from ancient Taoist ethico-political thought since radical ideas were embodied in it. The research goal of this paper is to develop a Taoist-libertarian virtue ethics and to show its political relevance. Therefore, it is also intended to show how Taoist libertarianism avant la lettre undermines political authority despite being neither consequentialist nor deontological, unlike typical American libertarianism.
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Zhou, Zhenhua. "The Metaphysical Analysis of the Chinese Taoism of Immortality: Case Study on Continuity and Changes of Ancient Excavated Jade Artifacts." Философская мысль, no. 4 (April 2023): 51–68. http://dx.doi.org/10.25136/2409-8728.2023.4.40005.

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Taoist philosophy and metaphysics show an important role in ancient and modern Chinese society with its thinking about the value and meaning of life and has become an important resource for both traditional Chinese philosophy and modern. This article discusses the concept of immortality in Taoism from the point of view of metaphysics. The goal was to metaphysically analyze the symbolism of the immortality of jade artifacts found during archaeological excavations. The object of the study is the Taoist symbolism of the immortality of ancient jade artifacts, the subject is the continuity of Taoist symbols. The article is intended to expand knowledge in this direction. The author gives an idea of the metaphysical system of jade culture, at the same time considering Taoism from the point of view of metaphysics, as well as religion and an indispensable attribute of everyday life. Based on the analysis of 20 jade artifacts, the main characteristics of the symbols of Taoist immortality were revealed. The author comes to the conclusion that the theme of Taoist immortality, expressed in jade artifacts, accompanied the evolutionary process of inheritance, continuation, change and universal life and in a certain way influenced it. In different historical periods, people understand the Taoist thought of immortality in different ways, use different practices in different ways, regulate jade mining, so in different historical periods for Taoism, jade culture is a different form, reflecting the aesthetics of the characteristics of the ancient Chinese era and the pursuit of eternal thought and continuation of Taoism. The conclusions are discussed in three aspects: 1) the embodiment of the metaphysical worldview system of Taoism using the theme of "eternal life" and "immortality" in popular culture; 2) the embodiment of the metaphysical system of the ideology of jade culture; 3) takes into account the analysis of the continuation and change of the process of mutual integration of Taoist and jade culture. Thus, from the perspective of man and soul, the universality of the continuation of Taoism in jade can be clarified in order to fill the academic gap in this field.
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LIM, Chae-Woo. "Taoist Philosophy Reflected in the Social Reforms of Kim Jung-Geon." Tae Dong Institute of classic research 49 (December 31, 2022): 239–78. http://dx.doi.org/10.31408/tdicr.2022.49.239.

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Kim Jung-Geon (1889-1933), one of the Korean independence activists during the period of Japanese colonial rule in Korea, developed a social reform theory with his own ideology called “Wonjong (元宗)”. Wonjong was his compilation of philosophical ideologies of all ages and countries, mainly consisting of two thoughts: Geukwon (極元) and Daegonghwa Muguk (大共和無國, anarchic- republicanism) - the former refers to his cosmological worldview, and the latter is a social reform ideology. In particular, the concept of “Muguk (無國, no country)” has a key role in his ideology and is closely related to a conception of the ideal society in Taoism. In this context, we herein reviewed on distinguishable features of his “Muguk-ism (anarchism)” from the Taoism and thus obtained the following conclusions. First, the thought of Kim Jung-Geon took clear inspiration from Zhuangzi. Second, instead of merely accepting or referring to Taoist thought, he sharply criticized inherent fatalistic and passive attitudes in Taoism and built up active and practical ideology by himself. Third, as he developed the social reform ideology to save the people against the Japanese invasion in the late Joseon Dynasty, he rejected Wuwei (無為, inaction), the core concept of Taoism, but accepted Yuwei (有爲, action) to promote social reform in the real world. He did not remain as a hermit or view the world in the ideological context of Taoist philosophy; he defected to Manchuria and lead the resistance movements to achieve his ideal society and to free Korea from the Japanese military and political rule. It is concluded that Kim Jung-Geon is a very rare and creative thinker across East Asia at the time, who critically made a compilation of philosophical ideologies of all ages and countries in critical viewing and applied to the real world to establish a practical methodology. His Taoism-based social reform ideology was not limited to the Japanese rule; it is sufficiently convincing even today in light of views that point out the crisis of civilization and the need for new social reform theory in this highly industrialized modern society. Furthermore, the further studies are also needed on his position in the history of Korean Philosophy as a philosopher at the beginning of the introduction of Western philosophy.
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Kozynets, O. H., and H. P. Skumina. "Formation of philosophical and legal ideas of Taoism." Uzhhorod National University Herald. Series: Law 3, no. 81 (April 19, 2024): 319–23. http://dx.doi.org/10.24144/2307-3322.2024.81.3.48.

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The article examines the philosophical trend of Taoism, which arose in ancient Chinese philosophy around the VI-V centuries BC. e. The founder of Taoism is Lao-Tzu, who formulated the system based on the principle of knowing the Tao as the only true path. The purpose of this article is to analyze the evolution of philosophical and legal concepts that arose within the framework of Taoism. The interaction between the key principles of Taoist philosophy and the legal system is highlighted, as well as the impact of this interaction on the formation of socio-cultural norms and values is evaluated. Lao Tzu’s Tao Te Ching defines the key concepts and ideas of Taoism. Attention is drawn to the important statements of Lao Tzu, which reveal the relationship between Taoism and life, morality and nature. The article examines the views of various scientists on the principles of Taoism. The text also analyzes the main principles of Taoism, expressed in the «Tao-De-Ching». The Tao is considered as the ruling law of all that exists, inaccessible to the senses, associated with natural chaos. The principle of «u-wei» is defined as a return to the original nature. Special attention is paid to the principle of non-intervention, which means a unique approach to state management. According to the opinion of one of the scientists identified in this work, the ruler, following the principles of Taoism, should not intervene by force in natural processes, but should act in accordance with the natural properties of things. Emphasis is placed on the fact that with the help of such principles, the state, according to the teachings of Lao Tzu, develops in its own way, without artificial intervention. Criticism of the government that uses force and artificial methods shows the ineffectiveness of such an approach from the point of view of Taoism. The article also examines the concept of the culture of law in the context of Taoism, where adherence to the principles of this teaching ensures legitimacy and legalization, the expression of the will of society, not the state. Emphasizes the perceived need for citizens to adhere to Taoist principles in order to achieve spiritual and physical self-improvement in relation to Taoism. Overall, the article reveals the key aspects and development of Taoism as an important philosophical direction in the ancient Chinese context.
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Qian, Xiangyi. "On the Intellectual Origins of Tang Dynasty Taoism Philosophy." Journal of Education, Humanities and Social Sciences 24 (December 31, 2023): 811–19. http://dx.doi.org/10.54097/52j7pm86.

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The Tang Dynasty was a period of cultural flourishing in ancient China and an important stage in developing Taoism philosophy. This paper aims to explore the intellectual origins of Tang Dynasty Taoism philosophy, analyse its formation and development background, and examine its influence on contemporary thought. Tang Dynasty Taoism philosophy drew from the essence of various schools of thought in pre-Qin China, integrating Laozi's Taoism ideas, Zhuangzi's concept of nature, and the Taoism notions of self-cultivation. Influenced by the social context of the Tang Dynasty, Taoism philosophy flourished. The changing social and political environment, cultural exchanges, intellectual integration, and the relationship between Tang Dynasty literati and Taoism philosophy profoundly impacted the formation and development of Tang Dynasty Taoism philosophy. Emphasising the harmony between the universe and humanity, Tang Dynasty Taoism philosophy focused on moral cultivation, the pursuit of personal enlightenment, and social care and governance. It exerted a far-reaching influence on later generations and continues to hold significant value in contemporary thought. In-depth research into the intellectual origins and connotations of Tang Dynasty Taoism philosophy is of great significance for enriching and expanding the development of Chinese philosophy and providing wisdom and guidance for contemporary society.
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Feng, Liqun. "Taocriticism in an Essay on Man." International Journal of Comparative Literature and Translation Studies 6, no. 3 (July 31, 2018): 20. http://dx.doi.org/10.7575/aiac.ijclts.v.6n.3p.20.

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Taoism, as a distinct type of philosophy, radically differs from many other philosophies in China, such as Confucianism and Mohism, by taking a much broader, much greater and more transcendental view of the world. Many similar notions of Tao have been found in the “An Essay on Man” in four epistles penned by Alexander Pope. Therefore, a challenging and daring approach to employ Taoist perspectives to interpret An Essay on Man penned would shed light upon new ways of undertaking literary criticism, namely, using non-western philosophical outlooks to re-read western literary works. The Taoist ideas used herein include oneness, small knowledge, instrumental mentality, and yin-yang. The method of using Taoism to read literary texts is dubbed Taocriticism.
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Yun, JinHyo Joseph, KyungBae Park, JeongHo Yang, and WooYoung Jung. "The philosophy of “open innovation”." Journal of Science and Technology Policy Management 7, no. 2 (July 4, 2016): 134–53. http://dx.doi.org/10.1108/jstpm-08-2015-0030.

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Purpose The purpose of this paper is to explore the ideological foundation of open innovation strategies and the open business model, which are appearing as new industrial paradigms based on information technology (IT). Design/methodology/approach First, this paper examined the ideological foundation of Deleuze, Whitehead, and Popper. Next, Taoism was scrutinized to discover concrete bases for open innovation. Findings Here, it was found that Taoism completely coincides with the logical basis of open innovation. The theory “the supreme good is like water” of Taoism means to vacate oneself and fill the space with others to create paradoxes, thereby filling oneself with a more creative method. Originality/value Taoism provides a way to present paradoxes through the idea of vacating and opening to reach a creative stage of leaving nature as it is.
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Cao, Yu. "A Study on Expression of Taoism Water Thoughts in Installation Art." Advances in Social Development and Education Research 1, no. 1 (December 1, 2023): 176. http://dx.doi.org/10.61935/asder.1.1.2023.p176.

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Water, the origin of life, is one of the five elements that Chinese ancient philosophers applied to clarify the formation and correlations of all things in the world. Taoism attaches great importance to life and wellness, thus, as a symbol of life, "water" has always been respected in Taoism. The founder of Taoism, Lao Tsu, claimed that the most sublime deeds are just like what water does. Therefore, water resembles the spirit of Taoism. According to this, this article chooses water as the way the author viewing the world. For human civilization, water is closely related to life. From one perspective, the reliance and worship of water could be observed from the rituals of praying and offering sacrifices to Gods or ancestors. From another perspective, Taoism uses water to purify body and mind, release souls from purgatory and symbolize holy space and time. Furthermore, the concept of "harmony between man and nature" in Tao Te Ching (《道德經》), written by Lao Tsu, focuses on the protection and utilization of water resources. This concept has become the inspiration of many artists in recent years and an issue that we cannot avoid in environmental protection, The diverse functions fully demonstrate the characteristics of Taoism. This paper reveals the unique valve of "water" in Taoism from the life meaning, the representation of time and space, the regenerative capacity, the nature of circulation, and the awareness of ecological protection of water resources. This paper further analyzes the artistic and social value of "water" in Taoism. At the same time, the author hopes to arouse people"s awareness of water resources" protection. This article attempts to analyze the artistic and social expression of Taoist "water" in western installation arts. Water has long been worshiped and esteemed in Taoism, the aboriginal ancient Chinese religion and belief system, which advocates a harmonious mind and balanced life. Central to the Taoist philosophy are concept of Tao, Wuwei, Ziran and Yin and Yang. Taoist water has diverse symbolic and practical functions: it is vital to life and wellness, as it can treat illness, be applied to rituals, and believed to lead to eternal life. Water is also an element of purification of both body and mind. Also, it represent time and space in a unique way. Water is a metaphor for the coexistence between man and nature. We choose 5 representative works, i.e. Random International's Rain Room, Leandro Erlich's Swimming Pool, Jason deCaires Taylor's The Silent Evolution, Marina Bay Sands'Rain Oculus, LA & FreelandBuck's Rain Oculus, to interpret how one or more above functions are demonstrated in them. We can see that Taoist water thoughts are still vigorous and inspiring in today's artistic and social issues, with its rich life connotations, the representation of time and space, the regenerative capacity, the nature of circulation, and the awareness of ecological protection of water resources.
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Dissertations / Theses on the topic "Taoism - Philosophy"

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Tang, Yun, and 汤云. "Free, resentment, and social criticism: a critical reflection on Daoism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B50567020.

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Tam, Ekman Pui-chuen. "The influence of Zen-Taoism on Thomas Merton's view of contemplation." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6327.

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This doctoral dissertation studies the relationship between the development of Merton's view of contemplation and Merton's extensive interest in and writings on Zen and classical Taoism. It aims to show that Merton's later view of contemplation is influenced by his appropriation of the teachings of Zen-Taoism. The opening chapter of the dissertation explores the origin, the extent, and the reasons for Merton's interest in Zen and classical Taoism. It explains how Merton's interest in Zen-Taoism grew enormously in the mid 1950s. Zen-Taoism became one of his chief areas of interest between 1959 and 1968, during the last ten years of his life. The second chapter analyzes the content of Merton's writing on classical Taoism, particularly The Way of Chuang Tzu. The chapter indicates that The Way of Chuang Tzu consists of 62 passages chosen from the standard version of the Chuang Tzu. Merton's version of the Chuang Tzu reflects his personal appropriation of the teachings of Master Chuang. The third chapter studies Merton's writings on Zen, including Mystics and Zen Masters, Zen and the Birds of Appetite, and a number of other essays. The chapter shows how Merton's understanding of Zen is informed by the writings of Suzuki, Hui-neng, and other Chinese Zen Masters of the Southern school. Chapter four begins to explore the development of Merton's understanding of contemplation. It investigates Merton's foundational knowledge of contemplation by attending to his references to the works of Etienne Gilson, Jacques Maritain, Thomas Aquinas, Augustine of Hippo, and John of the Cross. Chapter five examines Merton's early view of contemplation by studying mainly three pieces of his early works, which were written in between 1999 and 1958: What Is Contemplation?, Seeds of Contemplation, and The Ascent to Truth. Chapter six studies Merton's later writings on contemplation, which were written in between 1959 and 1968. These writings betray a substantially different way of understanding contemplation, one which contains a number of new emphases and elements not found in the early writings. Chapter seven further explores the scope of the influence of Zen-Taoism on Merton's later view of contemplation. It focuses on several areas of change in the later writings and investigates the extent to which those changes are influenced by Zen-Taoism. The last chapter of this dissertation evaluates Merton's later view of contemplation. It points out that Merton's later view of contemplation reflects a more ecumenical attitude. (Abstract shortened by UMI.)
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Kwan, Sui-Chi. "Language, reality and daohood : an exercise in comparative philosophy /." View abstract or full-text, 2008. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202008%20KWAN.

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Ely, Bonita. "Change and continuity : the influences of Taoist philosophy and cultural practices on contemporary art practice." Thesis, View thesis (Appendix 3 available at UWS Library for private study and research purposes only), 2009. http://handle.uws.edu.au:8081/1959.7/40805.

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The aim of this thesis is to identify in contemporary art practices the inflections that have either direct, or indirect origins in Taoism, the conceptual source of China’s principle indigenous, cultural practices. The thesis argues that the increasingly cross cultural qualities of contemporary art practice owe much to the West’s exposure to Taoism’s non-absolutist, non-humanist tropes, a cultural borrowing that has received slight attention despite its increasingly pervasive presence. This critical analysis is structured by Deleuze and Guattari’s theory of the rhizome as a metaphor for cultural influences that are pluralist permeations, rather than a linear hierachy. The thesis tracks discourse between the West and China from early contact to the present, tracing manifold aspects of Taoism’s modes of visual representation in Western art. Chinese gardens, Chinoiserie, calligraphy, and their coalescence in Chinese painting, are analysed to locate Taoist precepts familiar to the West, principally citing the Tao Te Ching by Lao Tzu, Taoism’s founder. Here Taoist philosophy, as synthesised in Western thought, is proven to be a source of identifiable innovations in contemporary art practice. For example, spatial articulation as a dominant element of expression in installation art is traced to Western artists’ exposure to the conceptualised spatiality of Sinocised artefacts. Taoist precepts are analysed in the Chinese tradition of improvising upon calligraphic characters as a key factor.This model is deployed using the skills set of studio-based research, to identify the experimental nature and degree of improvisation in Western artists’ adaptations of Taoist methods in innovative painting, then sculpture. Investigations of artworks are structured upon correlations between Deleuze’s theories of representation and Taoist theories of creativity. A thematic connection with Taoism located in contemporary art, namely, notions of continuity and change, assists this detailed unravelling of creative processes, aesthetics, metonymy and meaning derived from Taoism in global, contemporary art.
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Stephens, Daniel J. "Realism, relativism, and Dao a look at language and normative social philosophy in Rorty and ancient China /." Thesis, Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B40988028.

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Suen, Chung Keung Daniel, and 孫頌強. "Taoism in project management: a post-modernist approach or neo-classicism?" Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31251560.

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Souza, Julia Garcia Vilaça de. "Zhuangzi: uma tradução comentada do segundo capítulo." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-13102016-151251/.

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Esta dissertação é uma tradução comentada e contextualizada do segundo capítulo dos escritos atribuídos ao pensador chinês Zhuangzi. Vivendo em um período de crise política, econômica e social e em um momento de transformação, este pensador, como outros de sua época, se dedicou a buscar soluções para superar os conflitos e os sofrimentos existentes em contextos de crise e mudanças. Zhuangzi, desta maneira, considerou que a melhor solução para isso seria a libertação dos padrões determinados artificialmente. Segundo ele, os homens deveriam seguir um fluxo natural e imanente, vivendo, assim, de forma espontânea e livre de apegos. O capítulo traduzido neste trabalho é o principal texto dos escritos deste pensador, não apenas por apresentar um resumo dos temas tratados nos outros capítulos, mas também por abordar as discussões correntes no período em que foi escrito.
This dissertation consists in a commented and contextualized translation of the second chapter of a text ascribed to the Chinese thinker Zhuangzi. Living in a period of political, economic and social crisis, and in a moment of change, this thinker, as other thinkers in his time, dedicated himself to find ways of solving the conflicts and suffering common in contexts of crisis. Thus, Zhuangzi considered that the best solution would be freedom from artificial patterns. He advocated that men should follow a natural and immanent course, and live in a detached and spontaneous way. The chapter which is translated in this dissertation is the most important text written by this thinker, not only for presenting a summary of topics covered in the other chapters, but also for addressing the ongoing discussions of the period in which he was writing.
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Molloy, Stephen. "A critique of interpretations of Max Weber's 'Confucianism and Taoism' and an explication based on sociological and sinological contexts." Thesis, University of Leeds, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329294.

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Lobas, V. "Interest to the eastern philosophy: names and borders of the search." Thesis, ТОВ "Планета – Принт", 2019. http://repository.kpi.kharkov.ua/handle/KhPI-Press/48165.

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Ely, Bonita. "Change and continuity the influences of Taoist philosophy and cultural practices on contemporary art practice /." View thesis (Appendix 3 available at UWS Library for private study and research purposes only), 2009. http://handle.uws.edu.au:8081/1959.7/40805.

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Thesis (Ph.D.)--University of Western Sydney, 2009.
A thesis presented to the University of Western Sydney, College of Arts, School of Communications Arts, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies. Thesis front, chapters, appendices 1, 2 also available online at: http://handle.uws.edu.au:8081/1959.7/40805.
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Books on the topic "Taoism - Philosophy"

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MacNeil, Sean. À la découverte du tao: Méditations taoïstes. Outremont, Québec: Éditions Quebecor, 2003.

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Montag, Susan. Finding the way: A Tao for down-to-earth people. Berwick, Me: Nicolas-Hays, 2005.

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Kim, Paek-hŭi. 'Noja' haesŏk ŭi tu sigak, ponchʻe saengsŏngnon kwa sanggwan taedaeron: Kwakchŏm chʻoganbon esŏ Wang Pʻil-chu kkaji. Sŏngnam-si: Hanʾguk Chŏngsin Munhwa Yŏnʾguwŏn ; Hanʾgukhak Taehagwŏn, 2000.

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Inc, NetLibrary, ed. Daoist identity: History, lineage, and ritual. Honolulu: University of Hawai'i Press, 2002.

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Zhang, Xiansheng. Tang dai dao Jiao chongxuan pai yan jiu. Taibei Xian Yonghe Shi: Hua Mulan wen hua gong zuo fang, 2009.

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Ke, Xiaogang. Dao xue dao lun: Wai pian. Shanghai Shi: Hua dong shi fan da xue chu ban she, 2010.

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Minh, Viên. Ngộ nhận tính bi quan trong Lão Tử Đạo Đức kinh: Tiểu luận về tư tưởng Lão Tử qua quan điểm Phật học. [Thành phố Hồ Chí Minh]: Nhà xuất bản Phương Đông, 2006.

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Ran, Daoyuan. He zong ming dao ji null null null. Beijing: Zong jiao wen hua chu ban she, 2013.

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Hakhoe, Hanʾguk Togyo Munhwa, ed. Togyo wa chayŏn. Sŏul-si: Tongkwasŏ, 1999.

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1975-, Xie Qingguo, ed. Zhongguo dao jia zhi jing shen. Shanghai: Fu dan da xue chu ban she, 2009.

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Book chapters on the topic "Taoism - Philosophy"

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Ching, Julia. "Freedom and the Natural: Taoism as Religious Philosophy." In Chinese Religions, 85–101. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22904-8_6.

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Waru, Dian Sari Unga, and Firman Saleh. "Humanism in the Philosophy of Confucianism and Taoism." In Advances in Social Science, Education and Humanities Research, 138–46. Paris: Atlantis Press SARL, 2024. http://dx.doi.org/10.2991/978-2-38476-251-4_20.

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Lai, Shen-chon. "The Speculative Philosophy of the Triunity in Chinese Universism (TAOISM) and Buddhism." In A Discourse of the World Religions, 96–122. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-2618-4_7.

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You, Zhuran, A. G. Rud, and Yingzi Hu. "Promoting Morality for Ultimate Liberation: The Philosophy of Moral Education in Religious Taoism and Buddhism." In The Philosophy of Chinese Moral Education, 133–59. New York: Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-56434-4_7.

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Zuo, Yijia. "Turning to Taoist Philosophy." In Self-Construction in a Transcultural Context, 139–66. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-3671-5_5.

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Woo, Peter Kun-Yu. "Taoist Philosophy compared to European Philosophy." In Asian philosophy, 207–22. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-2510-9_11.

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Nam, Sang-Rak. "Taoismus in Korea." In Asian philosophy, 239–51. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-2510-9_13.

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Ai, Amy L. "Qigong and Healing (Based on Taoist Philosophy)." In Asian Healing Traditions in Counseling and Psychotherapy, 41–52. 2455 Teller Road, Thousand Oaks California 91320: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9781071800768.n7.

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Dong, Ping, and Xiao-Yan Wang. "Life, Death and End-of-Life Care: Taoist Perspective." In Philosophy and Medicine, 147–55. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0419-9_14.

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Strand, Roger, and Caroline Engen. "Filled with Desire, Perceive Molecules." In Human Perspectives in Health Sciences and Technology, 251–67. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92612-0_15.

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AbstractCould there be a Taoist philosophy of Acute Myeloid Leukaemia (AML)? This chapter discusses why a molecular treatment of AML has been so hard to find but still so intensely researched, and exposes some of the ethical dilemmas involved when treating this aggressive blood cancer. It does so by applying the concepts and style of the ancient Chinese masterpiece Tao Te Ching, the essence of which is that the real world is richer than what can be expressed by language.
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Conference papers on the topic "Taoism - Philosophy"

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Dong, Xin. "Analysis of Taoist Belief of Compliance with Courtesy from Taoist Philosophy." In 3rd International Conference on Arts, Design and Contemporary Education (ICADCE 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icadce-17.2017.79.

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Klimovich, Victoria. "CATEGORY OF 混 (HÙN, “PRIMORDIAL CHAOS”) IN FOUR GREAT CLASSICAL NOVELS." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.16.

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混 (hùn, “primordial chaos”) is one of the most complex and multi-aspect concepts in Chinese philosophy. This category was fully developed in the Taoist texts, dating back to the 4th–3th centuries BC. Taoist philosophers interpreted the concept not just as the core of cosmogony, but also as the basis of all ethical and socio-political concepts. In Taoist texts all the meanings are distinctly positive and opposed to the concept of 乱 (luàn, “disorder”), which means destruction of the original chaotic (i. e., holistic) nature of the universe. To determine how this concept transpire in traditional Chinese culture and to what extent it is still considered to be positive, the author analyzed the usage of the word in the four great classical novels: Water Margin, Romance of the Three Kingdoms, Journey to the West and Dream of the Red Chamber.
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Ji, Shangkun. "Enlightenment of Taoist Management Philosophy to Modern Enterprise Management." In Proceedings of the Third International Conference on Economic and Business Management (FEBM 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/febm-18.2018.105.

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"Chinese Taoist Philosophy of Health Preservation from the View of Life and the Significance of the Times." In 2018 4th International Conference on Economics, Management and Humanities Science. Francis Academic Press, 2018. http://dx.doi.org/10.25236/ecomhs.2018.109.

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Jia, Ruo. "Cloud as an Alternative Architecture." In 109th ACSA Annual Meeting Proceedings. ACSA Press, 2021. http://dx.doi.org/10.35483/acsa.am.109.45.

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In A Theory of /Cloud/ (1972), the cloud, or rather, the graph of cloud, served as the entry point of the French art historian and theorist Hubert Damisch (1928-2017) in his understanding of the limits of Western art and art history as framed since the Renaissance. Here he initiated another possibility of painting—a “theory” of painting, which he simultaneously termed “a history of painting”—by concluding the book with an examination of Chinese landscape painting. Participating in the sinophelia of French intellectuals that accompanied the Chinese Cultural Revolution launched by Mao, Damisch’s turn represented his philosophical initiative to reflect on and shift away from Western metaphysics, especially from the negative dialectics of Hegel, and towards a different architecture based on a harmonious and positive materialist dialectic inspired by Chinese Taoist and Chan Buddhist philosophy. Here, in Damisch’s “reinvention” of Chinese painting, the cloud not only literally entered paintings to negotiate the intertextuality of mountain and water, ink and brush, and even that of the painter and painting, but also to fill the role of the materialist body in a different perspective of world formation—as the breath, the one movement that sustains or constitutes all life. In Damisch’s vision, such a cloud even leads to a different kind of architecture, one that counters the philosophical metaphor of architecture as the stability of the arche, the subject, the essence, or any anchored center. The cloud and its philosophical architectural alternative also contribute to a reflection on the very physicality of architecture, leading to the formation of an architecture in absentia, to which Damisch was to return in 2003 when discussing Diller+Scofidio’s Blur Building (2002), as well as the Chinese architecture of the Ming Dynasty.
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Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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