To see the other types of publications on this topic, follow the link: Taoism - Philosophy.
Dissertations / Theses on the topic 'Taoism - Philosophy'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Taoism - Philosophy.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full text
2
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.
Full textAbstract:
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.)
3
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.
Full text
4
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.
Full textAbstract:
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.
5
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.
Full text
6
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.
Full text
7
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/.
Full textAbstract:
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.
8
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.
Full text
9
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.
Full text
10
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.
Full textAbstract:
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.
11
Silva, Clodoaldo Vicente da. "A leveza dos aforismos de "I pensieri di Bellavista"." Universidade Estadual Paulista (UNESP), 2018. http://hdl.handle.net/11449/153259.
Full textAbstract:
Submitted by Clodoaldo Vicente Da Silva null (clodcancao@yahoo.com.br) on 2018-03-28T02:08:30Z
No. of bitstreams: 1
A leveza dos aforismos de I pensieri di bellavista.output.pdf: 858728 bytes, checksum: 33e4f096f358fec4c7c823fc0e400ab8 (MD5)Approved for entry into archive by Laura Akie Saito Inafuko (linafuko@assis.unesp.br) on 2018-03-28T11:26:55Z (GMT) No. of bitstreams: 1 silva_cv_me_assis.pdf: 858728 bytes, checksum: 33e4f096f358fec4c7c823fc0e400ab8 (MD5)
Made available in DSpace on 2018-03-28T11:26:55Z (GMT). No. of bitstreams: 1 silva_cv_me_assis.pdf: 858728 bytes, checksum: 33e4f096f358fec4c7c823fc0e400ab8 (MD5) Previous issue date: 2018-01-31
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
I pensieri di Bellavista é uma obra de Luciano De Crescenzo, autor contemporâneo italiano, composta de 365 aforismos. Estes aforismos são dotados de magnífica leveza e profundidade. Para atingir esse efeito de leveza, De Crescenzo se vale do conhecimento acumulado em sua carreira como romancista, filósofo, humorista, cineasta e cidadão napolitano. Além disso, recorre à ironia, figura de linguagem que, por mais de uma via, incorporou-se à cultura napolitana. Recursos como a sátira e o humor também apoiam as breves narrativas na voz do professor Don Gennaro Bellavista. Não apenas recursos linguísticos amparam De Crescenzo na construção da egrégora de leveza que envolve esta obra, o autor também se vale da filosofia Epicurista, dos valores do taoismo clássico e da própria cultura do povo napolitano nesta construção. O presente estudo verifica como são construídos os aforismos, em sua maioria, na estruturação linguística e semântica, para investigar como é criado o efeito de leveza em cada um deles.
I pensieri di Bellavista is a work of Luciano De Crescenzo, contemporary italian author, composed of 365 aphorisms. These aphorisms are endowed with magnificent lightness and profundity. In order to reach such lightness effect, De Crescenzo summons his knowledge, accumulated through his novelist, philosopher, humorist and film maker careers, as well through his Neapolitan citizenship. Besides that, he resorts to irony, figure of speech which, through various ways, had integrated itself to the Neapolitan culture. Means such as satire and humor also supports the brief narratives in the speech of professor Don Gennaro Bellavista. Not only linguistic means are summoned to ground De Crescenzo in the building of the lightness mood that involves this work, the author also evokes the Epicurean philosophy, the classic Taoist values and the Neapolitan culture itself to the same purpose. The present research verifies how the aphorisms are constructed, mostly, in the linguistic and semantic structuration, to investigate how the lightness effect in each of them is created.
CAPES: 1574922
12
Ku, Hay Lin Helen. "The hidden/flying dragon : an exploration of the Book of Changes (I Ching) in terms of Nietzsche’s philosophy." Thesis, Pretoria : [s.n.], 2009. http://hdl.handle.net/2263/25130.
Full textAbstract:
The ancient Chinese I Ching, the Book of Changes, and the philosophy of the German philosopher Friedrich Nietzsche (1844-1900) both assert that the universe exists in a state of change. The I Ching, originally a book of divination, illustrates the changing phenomena of the natural world in terms of sixty-four hexagrams, which are figures composed of six lines yielding and firm lines, representing actual conditions and relationships existing in the world and caused by the interplay between two primordial forces, yin and yang. The I Ching shows that on the macro level the Tao works in the universe, in heaven and on earth, and on the micro level it applies to man. The I Ching teaches harmony with Tao and its power (natural law and moral law), so that its reader may take appropriate action in any given situation with reference to the hexagrams and their appended judgments as revealed by the oracle. Nietzsche, however, regards the world as the Will to Power, ‘a monster of energy’, like a storming and flooding ocean eternally changing, where harmony and order seems impossible. His mouthpiece, Zarathustra, who teaches the Übermensch, encourages a war-like attitude towards life. Zarathustra’s second metamorphosis of an evolving spirit, the warrior lion, marks the difference between the Nietzschean Übermensch and the Chinese sage who attains harmony and balance within and without, a mysterious union with heaven. Zarathustra’s third metamorphosis, a playing child, creates itself as its own ‘bridge’ through a process of self-overcoming, whereas the I Ching indicates order to be the ‘bridge’ over chaos, the order of the human world being expressed in the five cardinal relationships. Whereas the I Ching advises its reader to follow their own nature and fate in order to lead a harmonious moral life, Nietzsche’s Übermensch is ‘the annihilator of morality’ and paradoxically ‘the designation of a type of supreme achievement’ (EH Books 1). With his idea of the Übermensch, Nietzsche indicates that morality is a pose (BGE 216). He seeks to make us become aware that we should invent our own virtue and create our own way in order to become what we are. He criticizes Christian morality, calling himself ‘the first immoralist’. His shocking approach attempts to make us become aware of the possibility that a ‘noble morality’ and ‘higher moralities’ ought to be possible. His Übermensch represents such a higher mode of existence. Zarathustra also teaches the doctrine of eternal recurrence, implying that moment is eternity, changelessness within change. Multifarious manifestations are the expression of the Tao. Everything is interconnected and interdependent. Whereas ordinary men see the continuity of phenomena as real, enlightened beings are aware of the transitory and illusive nature of the self and all things. The Nietzschean Übermensch embodies the characteristics of an enlightened being, a Buddha or Bodhisattva in Buddhist terms, characteristics such as wisdom and compassion. Therefore, the practice of the Bodhisattva is explored as a feasible way for actualizing the Nietzschean hypothetical Übermensch.Thesis (DPhil)--University of Pretoria, 2009.
Philosophy
unrestricted
13
林偉龍. "道與氣中國早期思想中的宇宙論試探= Dao and qi: an exploration of cosmology in early China." HKBU Institutional Repository, 2016. https://repository.hkbu.edu.hk/etd_oa/294.
Full textAbstract:
在中國古代道家宇宙論研究之中，「道」與「氣」的關係如何，一直是難以 簡單解釋的問題，學者對這問題意見不一，歧見紛呈。本文希望透過《管子》四 篇的解讀及《老子》、《莊子》、《淮南子》宇宙系統的研究來論證部分學者主張「道」 等同「氣」的意見之不妥當處，並提出「道」與「氣」實為相互區別，「道」與「氣」並不是「同一」的看法。此外，本文會以「修心練氣」的角度揭示古人在「修心練氣」的過程中做到「練氣體道」，繼而「氣道並生」的效果。本文將以 此提出，在先秦至漢的道家宇宙論中，「道」與「氣」雖屬不同層次的概念，但 卻是處於同一「軌跡」，「同軌並生」的看法。最後，本文再以「氣」與「道」的 關係來粗淺地回應陳漢生提出的「中國並未發展出抽象實體理論」的問題。本文的第二章將會探討人們在探尋天地秩序，生命起源時，如何回應世界的 最初起源是甚麼及其生滅法則又是甚麼這兩條問題。第二章以這兩條問題來審視 古希臘哲學家的宇宙系統與「道」、「氣」宇宙系統，從而揭示，無論是古代中國 的道家，抑或是古希臘的哲學家都未能完好地回答這兩條問題。第二章因而提出， 沒有周詳考慮這兩條核心問題使「道」與「氣」的宇宙理論存有不確定及不清晰 的地方的看法。本文的第三章嘗試探討道家宇宙論中「氣」與「道」的關係，以此考究「氣」 與「道」究竟是「同一性」，抑或是不同層次的概念。第三章將以《管子》四篇 的文獻解讀 及《管子》四篇的理論體系來作考察，以指出「氣或精氣等同道的 理論」的欠妥當處。第四章將考察《老子》、〈恆先〉及《淮南子》宇宙生成系統，再次揭示「氣」 與「道」是相互區分的，它們是屬於不同層次的概念。第五章將會以「修心練氣」的角度切入，以揭示古人在「修心練氣」的過程 中做到「練氣充道」，繼而「氣道並生」。第五章將以此提出，在先秦至漢的道家 宇宙論中，「道」與「氣」雖屬不同層次的概念，但卻是處於同一「軌跡」，「同 軌並生」的看法。另外，第五章亦會以「氣」與「道」的關係來粗淺地回應陳漢 生提出的「中國並未發展出抽象實體理論」的問題。本文認為，中國古人選擇的 是「抽象原理」與「具象世界」相結合的世界觀來發展抽象理論，跟西方「抽象 原理」與「具象世界」截然劃分的哲學傳統不同。所以，簡單地以西方哲學系統 與中國古代思想作對比，未必可以窺見中國古代思想的真象。;「同軌並生」的看法。另外第 五章亦會以「氣」與道的關係來粗 淺地回應陳漢生提出的 「中國並未發展出抽象 實體理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 中國古人選擇的是「抽象原理」與具世界相結合觀來發展理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 所以， 簡單地以西方哲學系統與中國古代思想作對比，未必可窺見的真象。;For many years, the relations between the two concepts of "Dao" and "Qi", in ancient Taoist Cosmology, has not been clearly explained. Based on a meticulous study of the relevant Taoist canons, mainly the Four Chapters of Guanzi 管子, Laozi 老子, Zhuangzi 莊子 and Huainanzi 淮南子, the author of this thesis reviews different views in previous scholarship, provides his own observations and hypotheses. This thesis examines how the ancient people conceive to attain "Dao" by cultivating their mind and practicing "Qi"; meanwhile, "Dao" and "Qi" is generated simultaneously in one's body. In addition, by reviewing the trajectory of the development of Taoist Cosmology from the Pre-Qin period to the Han dynasty, this thesis argues that, although "Dao" and "Qi" are different in concept, they can be naturally generated and developed on a same track in one's body. With the analysis of the relations between "Dao" and "Qi", this thesis discuss Chad Hansen's theory that Chinese thought lacks abstract entities in anything resembling the way Western theories of abstract entities did". The second chapter of this paper examines how ancient Chinese respond to the following questions: What is the origin of the world? And what are the laws governing the life and death of the myriad things? In this chapter, the cosmic system of ancient Greek philosophy is also discussed to compare with its counterpart in China, the cosmological system of which is elaborated from the concepts of "Dao" and "Qi". This reveals that neither ancient Chinese Taoists, nor ancient Greek philosophers be able to fully address these two questions. It is hence concluded that the interpretation of the cosmological theory based on "Dao" and "Qi" lacks clarity and precision without addressing to the above mentioned two fundamental questions. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子
14
Chan, Wai Kong. "Wang Chongyang xin xing lun yan jiu /." View abstract or full-text, 2006. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202006%20CHAN.
Full text
15
Luk, Kei Yeung. "Lao Zhuang "dao" yu "wu wei" gai nian de dang dai quan shi /." View abstract or full-text, 2009. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202009%20LUK.
Full text
16
Cheng, Chun-wai, and 鄭振偉. "道家詩學." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B20933770.
Full text
17
Bieliková, Mária. "Bipolarität der Gestalten in Hermann Hesses Prosa die Romane "Demian" und "Der Steppenwolf" vor dem Hintergrund der daoistischen Philosophie." Hamburg Kovač, 2004. http://www.verlagdrkovac.de/978-3-8300-2853-6.htm.
Full text
18
Lo, Kwai-ching, and 羅桂青. "Tao of changes and Tao of medicine : the influences of the philosophy of 'won taoist' and 'concept of time and space' in "Zhou yi" on the theories development of traditional Chinese medicine." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/197518.
Full textAbstract:
本研究以傳統古經《易經》、《易傳》和歷代具代表性的易學專著爲主要研究對象，分析考察《周易》哲學的思維特徵和思維方式；再以經典醫籍《黃帝內經》和其後的《難經》、《傷寒雜病論》以及歷代具代表性的中醫古籍爲主要參照內容，分析歸納傳統中醫理論中的哲學內涵和思辨模式；然後從圜道觀和時位觀兩個方面，通過比較分析傳統中醫理論與《周易》哲學在哲學理念、思維方式等方面的先後承授關係，確定和闡釋《周易》哲學的認識理念和思辨模式對傳統中醫理論形成和發展的影響。
《周易》認為“圜道＂是天道，周而復始的圜形運動是天道的基本特徵。在《周易》圜道觀的影響下，傳統中醫確立了以十二經脈為主幹的經絡循行理論、以五行生克為框架的臟腑功能理論和以氣運循環為基礎的五運六氣學說等理論學說。
《周易》按是否得時、是否當位進行推理，通過審時度勢來論斷事物吉兇。在《周易》時位觀的影響下，傳統中醫確定了“因時制宜＂、“因地制宜＂等治療法則。
易道和醫道相通，易理和醫理相通。本研究結果表明，《周易》哲學思想與傳統中醫理論之間確實存在著淵源關係。
本研究為進一步深入探討《周易》哲學思想對傳統中醫理論的影響奠定了良好的工作基礎。
In this study, for analyzing and summarizing the philosophy and thinking mode of “The Book of Changes”, ‘I Ching’, ‘Ten Wings’ and other representative books of ‘Zhou Yi Study’ were used as the main resources, and for studying the philosophy and thinking mode of Traditional Chinese Medicine, ‘The Yellow Emperor’s Internal Classic’, ‘Classic on Medical Problems’, ‘Treatise on Febrile and Miscellaneous Diseases’ and other ancient classic books of Traditional Chinese Medicine were used as the main resources. The two philosophy concepts of ‘Won Taoist’ and ‘Concept of Time and Space’ in “The Book of Changes” were used to comparatively analysis the relationship between Traditional Chinese Medicine and the philosophy of “The Book of Changes”, thus to explain the influence of “The Book of Changes” on the theories development of Traditional Chinese Medicine.
“The Book of Changes” has indicated that ‘Won Taoist’ is the Tao of Heaven, Won Shaped movement is the basic characteristics of Heaven. Under the influence of the concept of ‘Won Taoist’ in “The Book of Changes”, Traditional Chinese Medicine has established the theories of Twelve-Meridians, Viscera theories of five organs and the theories of doctrine of five evolutive phases and six climatic factors.
‘Right Time’ and ‘Appropriate Position’ are the two main rules in “The Book of Changes” for making judgments of good or bad for all things. Under the influence of the ‘Concept of Time and Space’, Traditional Chinese Medicine has established the theories for treatments that follow the law of ‘Change with Time’ and ‘Change with Region’.
Tao of Changes and Tao of Medicine are interconnected, the philosophy of “The Book of Changes” and Traditional Chinese Medicine are also interconnected. The results of this study have shown the existence of historical origins and relationships between “The Book of Changes” and Traditional Chinese Medicine.
This study has laid a good basis for the work to further explore the influence of the philosophy of “The Book of Changes” on the theories development of Traditional Chinese Medicine.published_or_final_version
Chinese Medicine
Master
Master of Philosophy
19
Abercrombie, John D. "Religion as a Chinese Cultural Component: Culture in the Chinese Taoist Association and Confucius Institute." TopSCHOLAR®, 2016. http://digitalcommons.wku.edu/theses/1579.
Full textAbstract:
This thesis examines the role of the cultural discourse on the indigenous religious traditions of China and their place within an officially sanctioned construction of Chinese culture. It starts by examining the concept of culture as it developed in the modern era, its place within the construction of national identities, and the marginalizing effects this has on certain members of national populations. Next it turns to the development of the cultural discourse within China from the mid-1800s to the Cultural Revolution, highlighting the social and legal transformations as they restricted and reframed the practice and articulation of religious traditions in mainland China. Following these early articulations of a cultural discourse in China and the subjugation of religious traditions to secular standards of legitimation, it examines the official presentations and governmentally sanctioned forms of the Daoist tradition in post-Mao China during a “cultural revival,” through an analysis of official publications and online presentations. Finally, it examines the way teachers and administrators package Chinese culture for a foreign audience through the Confucius Institute.
This thesis argues that, despite greater freedom to explore indigenous traditions previously written off as “superstitious” within the cultural revival of contemporary China, the official cultural discourse in China continues to operate within the parameters of a modern cultural identity that marginalizes ritualistic forms of religion, allowing these religious forms to survive in an official space only as exotic images, sanitized and secularized activities, or ethical ideals.
20
Kojima, Yosuke Escoubas Éliane. "Approche d'une ontologie de la nature Merleau-Ponty, Heidegger, Dôgen /." Créteil : Université de Paris-Val-de-Marne, 2008. http://doxa.scd.univ-paris12.fr:80/theses/th0405362.htm.
Full text
21
Kojima, Yosuke. "Approche d’une ontologie de la nature : Merleau-Ponty, Heidegger, Dôgen." Paris 12, 2007. http://www.theses.fr/2007PA120046.
Full textAbstract:
Le thème de cette thèse est la nature, ou plutôt la nature vivante, qui ne se réduit pas au concept substantiel et objectif de la philosophie moderne en tant que métaphysique. Pour éclairer le sens de cette nature, nous examinons les philosophies merleau-pontienne et heideggerienne. Mais pour relativiser la philosophie occidentale, nous étudions le taoïsme et le bouddhisme, notamment la pensée de Dôgen, bouddhiste zen japonais du XIIIe siècle, et également les idées de philosophes japonais tels que Tetsurô Watsuji et Bin Kimura. Nous essayons d’éclairer le sens du mot, jinen, mot sino-japonais comparable au terme grec physis. En fait, le concept de nature vivante que le jinen et la physis recouvrent est l’origine de l’ontologie et en même temps, il ouvre la possibilité d’une nouvelle voie philosophiqueThe theme of this thesis is Nature, or rather Nature alive, which cannot be reduced to the substantial and objective concept of modern philosophy seen as metaphysics. In order to illustrate the meaning of this Nature, we study Merleau-Pontiy’s and Heidegger’s philosophy. Moreover, in order to relativize Western philosophy, we study Taoism and Buddhism, especially the doctrine of Dogen, a japanese zen buddhist of XIIIth century, and also the ideas of japanese philosohpers such as Tetsuro Watsuji and Bin Kimura. We try to clarify the meaning of the word jinen, Sino-Japanese word, which is comparable to the Greek term physis. In fact, the concept of Nature alive that the jinen and the physis indicate is at the origine of ontology, which opens the possibility of a new philosophic path
22
Arghirescu, Diana. "Zhong Yong - Traduction et commentaire herméneutique de la continuité dynamique, source de sens pour la pensée chinoise." Paris 7, 2003. http://www.theses.fr/2003PA070020.
Full textAbstract:
Cette étude est animée par le désir de comprendre quelques-unes des ressources de signification de la pensée chinoise à partir de la traduction du Zhong Yong, l'un des quatre livres du confucianisme. Le choix de cette lecture en palimpseste s'efforce d'aller de manière herméneutique de l'interprétation plus récente de Zhu Xi à un possible sens initial. Ce commentaire datant des Song est aussi traduit intégralement et présenté comme témoin du texte ancien et partie intégrante du mouvement historique de son sens. En rapprochant quelques fois ce texte et d'autres classiques essentiels de la pensée chinoise, le Laozi ou le commentaire du Yi Jing par exemple, ce travail a aussi l'intention de mettre en lumière non seulement la touche spécifique du confucianisme, mais aussi la présence d'un canevas commun et au confucianisme et au taoi͏̈sme, d'une cohérence initiale de sens, sur lesquels se détachent leurs motifs spécifiques. D'où aussi l'intérêt de dégager dans l'interprétation, la présence de deux strates simultanées de cohérence (ou clefs de lecture) : un sens restreint visant le monde de la société, plus particulièrement la conduite humaine, et un autre plus ample qui contient le premier et se réfère à " l'ordre naturel ", à la totalité continue ou à la complétude de la réalité. La formule centrale, "zhong yong" ou "la continuité dynamique intérieur-extérieur ", se définit entre autres, comme la mise en œuvre courante et manifeste du substrat latent, indécelable qui unifie ou qui tient ensemble cette réalitéThe wish that animates this study is to understand someones of the meaning ressources of the Chinese thinking, starting from the Zhong Yong's (one of the fourth confucianist classics) translation. This lecture in palimpsest begins from the more recent Zhu Xi's interpretation and tries to go back to a possible initial meaning. So the Song commentary is also translated in its entirely and presented as a witness of the ancient text and an integral part of its historical movement of meaning. By correlating Zhong Yong with other essential Chinese classics as Laozi and Yi Jing for exemple, our study intends to bring out not only the confucianist's specifical touch but also the presence of a commun taoist and confucianist canvas, an initial coherence of meaning. From here the interest of this interpretation to illustrate deux simultaneous stratum of coherence (or lecture keys) : a restricted meaning that aims at the world of the society and more particularly at the human behaviour ; and a second fuller one, that contains the first, and refers to a "natural order", to the continuous completeness of the reality
23
KIM, EUNHEE. "L'idee de nature chez jean-jacques rousseau et dans la philosophie taoiste de lao-tseu et de tchouang-tseu." Paris 7, 1996. http://www.theses.fr/1996PA070130.
Full textAbstract:
Dans la pensee de rousseau comme dans celle des maitres taoistes lao-tseu et de tchouang-tseu, la problematique de la nature prend une dimension considerable, en s'associant aux themes de la culture, de la politique et de l'alienation. L'idee de nature sert de critere dans le jugement des valeurs fondamentales, humaines et universelles. En s'interrogeant sur l'essence de l'homme, rousseau et les philosophes taoistes recherchent le recouvrement de la plenitude de la nature humaineIn rousseau's thought as in the taoist philosophy of lao-tzu and zhuang-tzu, the theme of nature takes a considerable dimension : it embraces divers subjects like culture, politic and alienation. The idea of nature serves as measure in the judgement of human, fondamental and universal values. To question on the human essence, rousseau and the taoist philosophers seek for recovering the plenitude of human nature
24
Fu, Pi-Jern Caroline. "Energy-flow a new perspective on James MacGregor Burns' Transforming leadership: a new pursuit of happiness /." [Yellow Springs, Ohio] : Antioch University, 2008. http://www.ohiolink.edu/etd/view.cgi?acc_num=antioch1218205866.
Full textAbstract:
Thesis (Ph. D.)--Antioch University, 2008.Title from PDF t.p. (viewed Oct. 26, 2008). Advisor: Peter Vaill, DBA. "A dissertation submitted to the Ph. D. in Leadership and Change program of Antioch University in partial fulfillment of the requirements for the degree of Doctor of Philosophy May, 2008"--The title page. Includes bibliographical references (p. 202-208).
25
Graziani, Romain. "De la régence du monde à la souveraineté intérieure : Une étude des quatre chapitres de "L'art de l'esprit"." Paris 7, 2001. http://www.theses.fr/2001PA070064.
Full textAbstract:
Le présent travail porte sur les conceptions de la personne humaine en Chine ancienne dans les textes de culture de soi, à partir des chapitres de "L'art de l'esprit", recueillis dans l'anthologie connue sous le titre "Guanzi". Ces chapitres témoignent d'une quête raisonnée de l'atteinte du fonctionnement optimal de l'esprit, par la mise en oeuvre d'un régime de vie appropriée et d'une discipline mentale. Il s'agit également de cerner et d'expliquer le rôle central qu'ont eu ces chapitres dans le développement de la pensée chinoise, qu'il s'agisse de littérature philosophique, de traités médicaux et politiques, ou des développements des conceptions de la royauté à la veille de l'unification impériale en -221. Le chapitre 1 pose les idées directrices de la recherche, et discute les interprétations proposées précédemment pour en montrer les limites (approches "mystiques", phénoménologiques ou "ésotériques"). Le chapitre 2 examine la conception de l'esprit, associée à la notion de centre qui en exprime la position idéale et la puissance de concentration, et tente de comprendre plus largement le sens et la portée de ces paradigmes dans l'imaginaire de l'époque. C'est à la question des émotions, en tant qu'obstacle à l'ordre interne, qu'est consacrée la réflexion du chapitre 3. Le chapitre 4 montre comment "L'art de l'esprit" se réapproprie sur le plan philosophique un ensemble de notions anciennes tirées de l'imaginaire sacrificiel, médical et chamanique. Le dernier chapitre éclaire les enjeux politiques de la culture de soi, et montre comment une réflexion sur la souveraineté intérieure peut servir à légitimer l'exercice du pouvoir du Roi. Le second tome consiste en appendices et comprend la traduction intégrale et annotée de ces chapitres. Les appendices sont consacrés aux questions de datation, de transmission et d'attribution des textes examinés, ainsi qu'à une discussion sur l'emploi de la notion d'esprit ("xin") dans deux ouvrages de l'antiquitéThis Ph. D dissertation is a philosophical commentary of the four chapters from the early collection of texts entitled the "Guanzi", in which are expounded the ways to attain the perfection of the self through a strict regimen of self-cultivation. This work includes an integral annotated translation and presents a detailed analysis of the central ideas elaborated within these chapters, known as "The Art of the Mind". It also attempts to situate those ideas within the broader development of early Chinese thought, i. E. : in political and medical literature. It focuses primarly on the paradigms of mind, emotions, center and unity in these chapters, and attempts to understand how the "Art of the Mind" enables the transformation of earlier religious practices and beliefs into a natural philosophy that provided a model for the perfection of the human self and the subsequent theories of political power. .
26
Enzinger, Irmgard. "Ausdruck und Eindruck zum chinesischen Verständnis der Sinne." Wiesbaden Harrassowitz, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2863776&prov=M&dok_var=1&dok_ext=htm.
Full text
27
Jiang, Yimin. "Grosse Musik ist tonlos : eine historische Darstellung der frühen philosophisch-daoistischen Musikästhetik : mit einem Ausblick auf die Idee der absoluten Musik in der Musikästhetik der deutschen Frühromantik /." Frankfurt am Main ; Bern ; Paris : P. Lang, 1995. http://catalogue.bnf.fr/ark:/12148/cb357643876.
Full text
28
Weisfogel, Jaret Wayne. "Confucians, the shih class, and the Ming imperium uses of canonical and dynastic authority in Kuan Chih-tao's (1536-1608) "Proposals for following the men of former times to safeguard customs" (Ts'ung-hsien wei-su i) /." online access from Digital Dissertation Consortium access full-text, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3053348.
Full text
29
Bobbette, Adam. "Earthship space." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98912.
Full textAbstract:
Earthships are buildings which are constructed almost entirely of recycled materials and are built to be almost totally self sufficient through the recycling of rain water, the recycling of solar energy into electrical energy, passive solar techniques and sometimes the recycling of wind through turbines, also into electrical energy. This thesis draws out and demonstrates the logic that Earthship architecture emerges from and generates amongst its inhabitants. This logic, it is argued, can be characterized as containing elements of the baroque and Neo-baroque. It is a logic of following and interfacing the elements (earth, sun, wind, rain) that folds them into itself. In such a space it is impossible to delineate any strict division between the inside and outside of a house. The inside becomes a node, interval, or point of passage of the outside and domestic life emerges from a complex and dynamic rhythmic arrangement with the outside. Such a space emerges from and generates a new sense of nature as cycles, flows, and interconnections which are fundamentally inseparable from architecture, technology or domestic life. This thesis also argues that to properly understand Earthships it is necessary to draw out the sense of historical and natural catastrophe that has impacted their origin and present incarnations.
30
Du, Qinggang. "Entre Occident et Orient : Henri Michaux et le vide." Paris 8, 1993. http://www.theses.fr/1993PA080762.
Full textAbstract:
Inspire par la sagesse de la vacuite orientale, michaux est un poete qui se situe a la charniere de deux cultures. Entre occident et orient, il vit, ecrit dans et entre deux vides. Il deroule un long dialogue qui, comme son corps, repose sur une colonne absente. En cultivant le vide, au-dela de deux cultures, il a indique une voie intermediaire de liberation methaphysique et a revele une voix poetique dont l'efficacite s'est puisee a l'energie du manque et de la vacuiteInfluenced by the wisdoms of orient vacuity, michaux is a poet who researchs in the two kinds of culture. He lives and writes amongthe two vacuity. He opens a long dialog which is, like his body, based on a column absent. In cultivating the field of emptiness, over the two cultures, he indicates a intermediate way of metaphysical liberation and develops a poetic voice of which the effect comes from the energe of lack and vacuity
31
Pietrobon, Xavier. "L'équilibre des opposés : du Taiji quan comme principe d'harmonisation." Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100025/document.
Full textAbstract:
À partir d’une pratique bien spécifique, celle du Taiji quan, art martial chinois, l’objectif de cette étude est de repenser l’interaction psychophysique, à l’aune d’un regard à la fois phénoménologique et taoïste. Il s’agit donc de ré-interroger le déséquilibre de la hiérarchie habituelle entre corps et esprit sous un angle nouveau, celui d’une activité posant une situation de conflit, de crise, celle du combat, au sens large de l’affrontement. Dès lors, la confrontation entre la base spirituelle du Taiji quan, le taoïsme, et les acquis de la phénoménologie concernant l’interaction psychophysique, permet de repenser ce rapport en fonction d’une logique d’harmonisation, et par conséquent de manière dynamique. Art martial, le Taiji quan est en effet un art du mouvement (entre autres), et c’est précisément cette dimension, rythmée sur le modèle du couple notionnel chinois yin/yang, qui permet de développer de nouvelles modalités dans l’interaction psychophysique. L’analyse de ce qui apparaît alors comme une véritable intelligence somatique invite à poursuivre l’entreprise de réhabilitation du corps et des arts martiaux au sein de la philosophie, visant ainsi à équilibrer des opposés qui tendent finalement à se compléter, participant les uns des autresIn considering the practice of Taiji quan, a Chinese martial art, this study aims to think about the psychophysical interaction from a point of view including Phenomenology and Taoism. The goal is to question the typical hierarchy between body and mind under a different angle : an activity involving a situation of conflict, of crisis, the fight, in the widest sense of confrontation. Consequently, the debate between the spiritual basis of Taiji quan, that means the Taoism, and what has been thought by phenomenology about psychophysical interaction, allows to think again this relationship with a perspective of harmonization, and thus in a dynamic way. As a martial art, Taiji quan is an art of movement, and this aspect, whose rhythm is given by the model of Chinese conceptual couple yin/yang, allows to develop new modalities in the psychophysical interaction. The analysis of what appears as a true somatic intelligence invites going on the project of rehabilitating body and martial arts in philosophy, aiming to equilibrate opposites that, in the end, are willing to complete each other, participating to each other
32
Pan, Heng. "Tao Te King et Lacan." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCC269/document.
Full textAbstract:
Nous voudrons étudier la relation entre Tao Te King et la théorie de Jacques Lacan en passant par La Chose de Martin Heidegger. Nous comparons d’abord ce que Lao Zi a dit sur le Tao avec la théorie de la Chose dans la psychanalyse lacanienne. Ensuite nous discutons le rapport de l’Un venu du Tao chez Lao Zi avec la théorie du signifiant chez Lacan. Dans la partie principale de cette thèse, nous parlons de la relation entre l’objet taoïque et l’objet (a) chez Lacan par l’intermédiaire de la théorie lacanienne de l’angoisse. A la fin de cette thèse, nous parlons d’abord du désir et de l’acte taoïque, et puis leurs relations avec le pur désirant et l’acte chez Lacan. En basant sur ces hypothèses, nous concluons d’abord qu’il n’y pas de l’Inconscient chinois et que Lacan nous apprend une autre méthode afin de déchiffrer ce que Lao Zi a dit dans le Tao Te KingWe would like to study the relationship between Tao Te Ching and Jacques Lacan's theory through Martin Heidegger's Thing. We first compare what Lao zi said about the Tao with the theory of the Thing in Lacanian psychoanalysis. Then we discuss the report of the One of the Tao in Lao zi with the theory of the signifier in Lacan. In the main part of this thesis, we talk about the relationship between the taoic object and the object (a) in Lacan through the Lacanian theory of anxiety. At the end of this thesis, we speak first of the desire and the taoic act, and then their relations with the pure desire and the act in Lacan. Based on these assumptions, we conclude first that there is no Chinese Unconscious and that Lacan teaches us another method in order to decipher what Lao zi said in the Tao Te Ching
33
Hu, Jing. "Imprégnation des écrivains francophones d'origine chinoise par trois sagesses extrême-orientales : Taoïsme, Bouddhisme et Confucianisme." Thesis, Limoges, 2016. http://www.theses.fr/2016LIMO0015/document.
Full textAbstract:
La fin du 20e siècle a vu l’émergence de la Chine comme puissance économique, mais le monde francophone connaît l’influence culturelle de la Chine depuis bien plus longtemps. Depuis les années 80, plusieurs écrivains d'origine chinoise ont publié en France des romans écrits directement en français qui ont rencontré un vif succès. Certains d’entre eux comme Dai Sijie, Ya Ding, Wei-Wei, Ying Chen et Shan Sa sont nés en Chine où ils ont vécu toute leur enfance, leur adolescence et parfois une première partie de leur vie adulte. Ils ont réussi à percer dans la littérature francophone grâce au parfum délicatement exotique qui s’est exhalé de leurs romans. Chargées de bagages historiques et traditionnels chinois, leurs œuvres convergent sur des thématiques telles que la mémoire collective de la Chine mouvementée au XXe siècle, le contact voire le choc des cultures chinoise et occidentale, la mise en avant des pensées taoïste, bouddhiste et confucianiste, etc. Avec ces voix originales, la langue française s’ouvrait à de nouvelles poétiques et témoignait de sa capacité à dire la réalité complexe du monde actuel. Partant de cette situation nous allons développer dans cette thèse trois grands axes de recherche qui chacun soulèveront leurs différentes problématiques : Quelle est la position adoptée par ces écrivains migrants chinois dans un contexte littéraire occidental ? Quel est l’impact de la mouvance postmoderne sur leur écriture ? Quelles sont les techniques esthétiques choisies par ces écrivains pour s’adapter à la situation de mixage culturel ? Quelle est l’influence des religions asiatiques (Bouddhisme, Taôisme, Confucianisme) sur les écrivains migrants d'origine chinoise ? Par quelles voies l’esprit des écrivains chinois est imprégné de pensées orientales ? Comment ces écrivains se situent-ils par rapport à l’héritage ancestral ? Quel rôle les pensées chinoises jouent-elles dans leur création littéraire ? La quête de l’identité des écrivains migrants. Existe-t-il un itinéraire commun pour les écrivains migrants d’origine chinoise? Où en sont-ils dans le processus de la reconstruction identitaire ? Quelles sont leurs démarches littéraires pour une quête identitaire ? En conclusion nous verrons en quoi certains des auteurs du corpus que nous avons étudiés sont restés ancrés à leurs origines dans le cadre de leur œuvre littéraire, et a contrario comment certains autres ont su et ont même mis un point d'honneur à mettre une distance la plus importante possible entre leurs origines et leur travail littéraire. D'autre aussi, sont à la lisière de ces deux conceptions et ont un positionnement moins claires voir même parfois cycliquesThe late 20th century saw the emergence of China as an economic power, but the french-speaking world knows the cultural influence of China for much longer. Since the 80s, many Chinese writers have published in France novels written directly in French that have met a great success. Some of them as Dai Sijie, Ya Ding, Wei-Wei, Chen Ying Shan Sa were born in China, where they have lived all their childhood, their adolescence and sometimes the first part of their adult lives. They managed to break into the french literature through the delicately exotic perfume that was exhaled from their novels. Responsible for Chinese traditional and historical baggage, their works converge on topics such as the collective memory of China's turbulent twentieth century, the contact or the collision of Chinese and Western cultures, the emphasis of Taoist thought, Buddhist and Confucianist, etc. With these original voices, the French language was open to new poetic and showed his ability to tell the complex reality of today's world. Based on this we will develop in this thesis three major research areas, each of which will raise their various problems : What is the position of these chinese migrants writers in a western literary context? What is the impact of the postmodern movement on their writing? What are the aesthetic techniques chosen by these writers to adapt to the mixed cultural situation? What is the influence of asian religions (Buddhism, Taoism, Confucianism) on chinese migrant writers? Through what channels the spirit of chinese writers is steeped in oriental thoughts? How these writers stand in relation to the ancestral heritage? What role the chinese thoughts play in their literary creation? The quest for the identity of migrant writers. Is there a common route for migrants writers of chinese origin? Where are they in the process of identity reconstruction? What are their literary approaches to a quest for identity? In conclusion we will see how some of the authors of the corpus we studied remained anchored to their origins as part of their literary, and on the contrary how some others knew and even made a point to put the largest possible distance between their origins and literary work. Also some others are on the edge of these two concepts and have a less clear positioning, sometimes even a cyclical one
34
Yu, Gustaveson Gina. "Les textes sur la voie du vide : d'après les textes écrits et filmiques du "cycle indien" de Marguerite Duras." Paris 7, 1991. http://www.theses.fr/1991PA070131.
Full textAbstract:
Les textes écrits et filmiques du "cycle indien" de Marguerite Duras nous ramènent vers le lieu de l'écrit, dont le but est de détruire les textes déjà existants. Les textes durassiens, par le mouvement de la traversée à la fois de l'écriture et des histoires d'amour, nous ouvrent une lecture vers la "joie du vide"Marguerite Duras's texts, both written and cinematic, in the "cycle indien" take us on a journey towards the place of writting, the aim of which is to distroy the former texts already in existance. Through traversing between the written text of Duras's and her love stories, our reading is opened to the "joy of the void"
35
Blaszak, Urszula. "THE REBIRTH OF CONSCIOUSNESS." Master's thesis, University of Central Florida, 2007. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3820.
Full textAbstract:
Human beings encounter cascades of a plethora of experiences, one after another, every single microsecond of our lives. There are many things happening around. The world is full of events and occurrences. As they happen, the mind reacts to every individual input. This is a very exhausting and difficult. Thus, people have developed a process of self-defense against this horrible mishmash of information. Their minds have this amazing capacity of sorting them out and making sense out of them. Humankind's survival depends on that. If one does not sort all this information out, one might not be able to make a simplest decision. As humans process the information, they learn to ignore and forget. They focus on their feelings and emotions. They forget the logic. The oversimplification process begins. Humans create rigid systems of oversimplified formulas. They assign adjectives to things, occurrences, and other people. The number of those adjectives is small. After assigning, those adjectives obscure everything else. A new world is created, stupid, limited, lazy, and in the end making humans very easy to control. What starts as a basic survival process ends up as a tool one can use to destroy the owners of the mind. In the end, the birth of consciousness leads to its death. My work fights this process. It aims to put a person back into that state of shock created by a mishmash of information and thus create the rebirth of consciousness.M.F.A.
Department of Art
Arts and Humanities
Studio Art and the Computer MFA
36
Fung, Kwok Chine Bruno. "La pensée schopenhauerienne : une philosohie à deux voies (de l'Europe á l'Asie)." Paris 4, 2008. http://www.theses.fr/2008PA040108.
Full textAbstract:
Notre propos doit se saisir aussi bien sous l’angle de l’Histoire de la philosophie que sous celui de la philosophie comparative. A la différence des commentaires peu nombreux sur le sujet – que ce soit – en France ou à l’étranger – il n’est plus question ici de traiter la pensée schopenhauerienne comme un simple post-kantienne ni comme une sommaire comparaison entre hindouisme et platonisme. Notre ambition est de constituer une nouvelle lecture du corpus schopenhauerien, cette dernière devant d’un même geste, et critique les fondements des commentaires précédents, et élaborer une forme inédite de philosophie comparative. Il s’agit clairement de considérer la pensée de notre célèbre pessimiste en tant qu’ouverture profonde, voire radicale, en faveur des sagesses extrême-orientales : de l’hindouisme au chamanisme, en passant par le taoïsme. Notre thèse prend le parti d’arriver à la démonstration la plus rigoureuse possible du bien-fondé d’une telle perspective. Il ne s’agit pas d’une philosophie de la connaissance, mais d’une authentique philosophie du monde. En définitive, notre lecture de la philosophie schopenhauerienne ouvre à une autre vision des cultures et des civilisations ; et ainsi, à la différence de la démarche dialectique, il ne sera plus question de les opposer ou de les distinguer, mais, plutôt de les concevoir comme éléments d’un seul et même univers. A la logique de la transcendance, schème de la pensée occidentale, doit se substituer la logique de l’immanence, schème de la pensée extrême-orientaleThe reflexions contained in this thesis engage not only with the history of philosophy but also with comparative philosophy. Unlike earlier studies of the subject—of which, both in France and abroad, there have been but few—, the present work does not consider Schopenhauer’s thought either as a plain piece of post-Kantianism or as a sort of amalgam of Hinduism and Platonism: rather, its aim is to shed some fresh light on the body of Schopenhauer’s work, basing itself on a critique of earlier interpretations and a new way of doing comparative philosophy. We hope in this way to prove, in the most rigorous and scientific way possible, the value of such a new perspective. In addition, we shall look at Schopenhauer’s philosophy from two points of view: first, from a western viewpoint and in the light of the history of European ideas since antiquity; secondly, from an eastern viewpoint and based on the few ancient texts which are known. Schopenhauer’s thought should not be construed as logic but rather as a form of cosmology: he is not proposing a theory of knowledge but a genuinely universal philosophy. In fact, our reading of Schopenhauer suggests a different conception of cultures and civilizations, which we shall not contrast with or distinguish from one another in a dialectical manner but rather consider them as a single universal whole. We shall suggest that the transcendental logic of the western scheme of thought should be replaced by an immanent logic, which is the scheme of the east; and we shall endeavour to see western thought and eastern thought as continuous with one another
37
Jiang, Yu. "Les fleurs dans le miroir : le féminin dans la culture chinoise et une lecture de la psychanalyse." Paris 7, 2012. http://www.theses.fr/2012PA070111.
Full textAbstract:
La question suivante est souvent posée par les patientes hystériques dans la clinique : qu'est-ce que «la femme » ? Comment définir la femme ainsi que de son devenir? Freud a habilement évité de répondre à la question directement mais il l'a fait en nous invitant à réfléchir dessus. Il change, en effet, l'orientation de la question en direction du désir de femme. Freud ne dit plus « qu'est-ce la femme ? » mais « que veut la femme ? ». Il a essayé de répondre à cette question en élaborant la théorie de l'envie du pénis (Penisneid). Et, dans un deuxième temps, il a nommé le désir féminin comme « le continent noir », impossible à connaître. Après Freud, Lacan a introduit la linguistique et les « mathèmes » dans la psychanalyse. Avec la logique de la sexuation, il apporte deux propositions radicales. L'une «La femme n'existe pas », l'autre « il n'y pas de rapport sexuel. », c'est-à-dire, la femme n'appartient ni à « être » ni à « avoir » le phallus. Le rapport des deux sexes ne peut pas s'écrire comme xRy. Lacan, dans la langue philosophique, trouve une façon particulière et un échappatoire pour formuler l'impossible du féminin. Quand on parle, en chinois, de « la femme » qu'est-ce qui résonne dans l'inconscient ? Les deux « impossibilités », l'orientale et l'occidentale, ont-elle un même statut ? Les équivoques abondantes dans la langue et dans l'écriture chinoise permettent une souplesse dans l'expression d'une impossibilité. Le caractère chinois, se rapportant au son, à la forme et aux sens, est une représentation du corps, une incarnation du signe individuel, représentable par la structure de Moebius. Il est un outil indispensable dans la pratique psychanalytique en Chine. Après le « Dao », la voie, le dire, le Taoïsme en tant que philosophie et religion nous propose le concept « Wu » (le vide) pour envisager le féminin. Ce vide est subtil car il n'est équivalent au « rien » ni au « il n'y a pas » et il « produit les milles choses ». Ce concept du vide taoïste initié par Laozi, repris et développé par Zhuangzi et qu'on retrouvera dans l'école du bouddhisme Ch'an. Sur cette place vide, on trouve une place du féminin, une place reproductrice et même créatrice, même si cette notion n'est pas synonyme de celle, occidentale, de créationThe question is often asked by hysterical patients in clinical settings: what is "woman"? How to define and to become a woman? Freud has cleverly avoided answering this question directly, but he invited us to think about it. In fact, he changed the orientation of the question towards woman's desire. Freud was no longer saying, "What is woman?", but " What does woman want? ". He tried to answer this question by developing the theory of the penis envy (penisneid). Then, he pointed out woman's desire as "the dark continent", an unknowable matter. Following Freud, Lacan introduces linguistic theories and "mathemes" in psychoanalysis. With the logic of sexualisation, he brings two radical propositions. One is "There is no sexual rapport", the other "The woman does not exist'. That is to say, a part of woman does not belong to "be" or to "have" the phallus. The relation of the two sexes cannot be written as xRy. Lacan, with philosophical language, has found a special way to formulate this "feminine impossible". So when we talk about "woman" in Chinese language what does resonate in the unconscious? This two "impossibilities", in the East and the West, do they have the same status?The abundant ambiguities in the Chinese language and writing allow flexibility in this expression of impossibility. The Chinese character referring to sound, form and meaning, is a representation of the body, an incarnation of the individual sign, representable by the structure of the Wbius Band. It is an indispensable tool in psychoanalytic practice in China. After the "Dao", the Way, the Say, Taoism as a philosophy and religion proposes the concept of "Wu" (or Vacuum) to consider the feminine. This Vacuum is subtle because it is not the equivalent of "nothing" or of "there is not", but "it produces thousand things. " This concept "Vacuum" initiated by the Laozi, then by Zhuangzi, adopted and developed by the school Ch'an Buddhism. This empty space, it is the place of the feminine, the place of the "reproductive" and even "creative", even though it is not the replica of the Western concept of creation
38
Hiu, Yunyan. "La pensée de Hanshan Deqing (1546-1623) : une lecture bouddhiste des textes confucéens et taoïstes." Thesis, Paris, INALCO, 2014. http://www.theses.fr/2014INAL0014/document.
Full textAbstract:
Hanshan Deqing 憨山德清 (1546-1623), est l’un des « Quatre moines bouddhistes éminents » de la fin de dynastie Ming, en Chine qui avaient pris conscience de l’importance et de la nécessité d’une conciliation entre les trois enseignements chinois que sont le bouddhisme, le confucianisme et le taoïsme. Ses annotations du Zhuangzi, du Daode jing, de l’Invariable Milieu et de La Grande Étude demeurent très importantes pour l’étude des tentatives de syncrétisme des trois enseignements. Il fut en effet le premier moine à avoir rédigé autant de commentaires des classiques taoïstes et confucéens afin de montrer que de nombreuses idées de ces deux enseignements d’origine chinoise sont similaires à celles de la pensée bouddhiste. Il est aussi l’auteur d’une dissertation qui démontre la possibilité du rapprochement entre les trois enseignements, tout en maintenant la précellence du bouddhisme. En étudiant de près tous ses commentaires non-bouddhistes et sa dissertation à propos des trois enseignements, nous avons constaté que le moine avait transformé la pensée taoïste et la pensée confucéenne en des doctrines quasi bouddhistes, proches tantôt du Grand Véhicule, tantôt du Petit Véhicule, en fonction des passages examinés. Certains concepts bouddhistes sont très récurrents dans ses commentaires non-bouddhistes. Hanshan Deqing montre que les auteurs des classiques taoïstes et confucéens qu’il annote avaient déjà pressenti l’importance des concepts qui sont au cœur de la pensée bouddhiste et permettent d’atteindre l’illumination ou de conduire des pratiques sotériologiques. À travers ces commentaires, on décèle l’intention de Hanshan Deqing : porter à la connaissance des lettrés, des taoïstes, voire des adeptes bouddhistes eux-mêmes, les procédures permettant d’accéder à l’Éveil, pour ensuite aider d’autres êtres à sortir de leur égarement et de leur attachement au mondeHanshan Deqing 憨山德清 (1546-1623) is one of the “Four Eminent Buddhist monks” of the late Ming dynasty in China who realized the importance and the necessity of the reconciliation between the three Chinese philosophies: Buddhism, Confucianism and Taoism. His annotations of the Zhuangzi, of the Daode jing, of the Doctrine of the Mean, of the Great Learning are of seminal importance in the attempt to fusion the three philosophies. He was indeed the first monk to have written so many commentaries of the Taoist and the Confucian classics in order to show that numerous thoughts of these two philosophies originating from China are similar to the ones of Buddhism. He is also the writer of a dissertation that demonstrates the possibility of establishing bridges between the three philosophies, even if he considers Buddhism as superior. Studying closely all his non-Buddhist commentaries and his dissertation about the three philosophies, we noticed that the monk had transformed the Taoist thought and the Confucian thought nearly into Buddhist doctrines, sometimes close to the Mahāyāna, sometimes close to the Hīnayāna, depending on the examined passages. Some Buddhist concepts are very recurrent in his non-Buddhist commentaries. Hanshan Deaing points out that the writers of the Taoist and Confucian classics that he annotates had already sensed the importance of the concepts which are at the heart of the Buddhist mind and enable to reach the enlightenment or the realization of the soteriological practices.Through these commentaries, we can discover Hanshan Deqing’s intention: to make the lettered persons, the Taoists or even the Buddhist disciples themselves aware of the procedures allowing them to reach the Awakening and then to help others beings to be released from their blindness and their attachment to the world
39
Row, You-Fu, and 羅友富. "Digital Inscription : Contemporary Design Method of Taoism Philosophy." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/52qms9.
Full textAbstract:
碩士東海大學
數位創新碩士學位學程
106
With the help of western digital fabrication methods, we can combine objects with eastern philosophy. These kind of combinations of eastern and western design methods and processes are the domain research fields of this paper. Until now, the traditional engraving skills of China are still confined to 2D surface. The flow between yin carving and yang carving are confined to 2D surface as well. Then if I have the characters grow vertically and make intersections with other objects and do it over and over again, the space possibilities that the words possess could therefore be extended from 2D surface to the world of 3D, the limitation of traditional characters design will then be broken and redefined. To achieve this, we wouldn’t be able to succeed without the help of western fabrication methods. The research is based on “Dao De Jing” and “Zhuangzhi” as the foundation of the creative script. Along with the concepts such as “Being/Non-Being”and “Sitting/Forgetting” to develop performance methods different from traditional yin and yang carving skills. The first chapter of this paper is mainly about the different motivations and design compared to others. The second chapter I will be explaining the meaning of the two philosophical classics from Taoism: Laozi’s “Dao De Jing” and “Zhuangzhi” to confirm the goal and direction of the research. The second to third sections are about how to apply expression modeling software and digital fabrication methods to create engraving characters different from the past. The third chapter I will thoroughly introduce the designing tools that are used during the research. The fourth chapter I will then be discussing the concrete details and steps of design, by using three successful cases I hope I can build a design process and methodology especially for cultural and creative industry. Chapter five would then be about the advantages and limitation of the cultural design in this research. Finally, I will conclude the result of the research and my personal opinions and future expectations. The methods of building this research model are by using FDM（Fused Deposition Modeling）and PolyJet, both of which are 3D printing. Since digital fabrication can avoid the limitation of shape regarding traditional CNC turning, injection molding. Therefore, we can cross the barriers regarding the outlooks of the characters in the 3D space and make the breakthrough of engraving skills in terms of creativity and structure. Digital fabrication can not only strengthen the weaknesses of eastern design and obstacles, but also dramatically increase the flexibility of the characters in 3D space. The engraving characters can grow from surface to space, and finally, to an object. Characters themselves can gain different looks in different dimension and therefore create unprecedentedly value from the past.
40
Ely, Bonita, University of Western Sydney, College of Arts, and School of Communication Arts. "Change and continuity : the influences of Taoist philosophy and cultural practices on contemporary art practice." 2009. http://handle.uws.edu.au:8081/1959.7/40805.
Full textAbstract:
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.Doctor of Philosophy (PhD)
41
Yi-YangSong and 宋依陽. "The Merge of Confucianism and Taoism in Fang Dongmei's Philosophy: a Perspective of Organicism." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/5qhngu.
Full text
42
Drouin-Trempe, Victor. "Une philosophie de l’expérience : Pierre Hadot et les chapitres intérieurs du Zhuangzi." Thèse, 2009. http://hdl.handle.net/1866/3803.
Full textAbstract:
Pierre Hadot, dans Qu’est-ce que la philosophie antique? et dans Exercices
spirituels et philosophie antique, propose une relecture des textes fondateurs de la
philosophie occidentale afin de démontrer qu’originellement, les philosophes de
l’Antiquité avaient pour but non seulement d’élaborer une systématisation rationnelle
du monde, mais également de modifier concrètement, grâce à certains exercices, leur manière de vivre. Aujourd’hui, cette conception de la philosophie n’est plus
privilégiée : l’aspect intellectuel à pris le dessus sur l’aspect expérientiel, ce qui incite à considérer la philosophie avant tout comme un discours rationnel et objectif.
Pour cette raison, la pensée métaphorique, imagée et poétique de Zhuangzi, ne peut pour certains être considérée comme véritablement philosophique puisqu’elle ne cherche pas à élaborer une conception systématique de la réalité. Elle propose plutôt des moyens de s’ouvrir à l’expérience, grâce à certaines pratiques concrètes, afin de devenir plus sage. Ce mémoire cherchera à réhabiliter l’aspect expérientiel de la philosophie privilégié notamment par les penseurs grecs de l’antiquité, afin de démontrer la valeur proprement philosophique de l’oeuvre de Zhuangzi.Pierre Hadot, in Qu’est-ce que la philosophie antique? and Exercices spirituels et philosophie antique, suggests a new interpretation of texts from ancient philosophers which show that originally, the goal of those philosophers was not only to elaborate a rational systematization of the world, but also to change concretely their way of life. Today, this conception of philosophy is no longer promoted: the intellectual aspect has overcome the experiential aspect, which results in the general conception that philosophy is mainly a rational and objective discourse. Thus, for some, the metaphorical and poetical writings of Zhuangzi cannot be considered truly philosophical because they do not search for a systematic conception of reality. They rather suggest approaches for new experiences of reality, made possible by certain exercises, and show how to gain more wisdom. This work will try to rehabilitate the experiential aspect of philosophy, in order to show the philosophical value of the Zhuangzi.
43
Slingerland, Edward G. "Effortless action wu-wei as a spiritual ideal in early China /." 1998. http://books.google.com/books?id=qIHXAAAAMAAJ.
Full text
44
Tomek, Jaroslav. "Taoismus a zdraví: vybrané aspekty." Master's thesis, 2021. http://www.nusl.cz/ntk/nusl-447129.
Full textAbstract:
Title: Taoism and health: selected aspects Objectives: The first objective of this thesis is to present and interpret Taoist way of thinking with a special emphasis on its teachings regarding health. The second objective is to presents selected aspects of this 'spiritual philosophy' and its health benefits (nutrition, fasting, breathing and physical exercises and others) and tests them against currently available scientific studies. The prolonged goal would be to point out methods which complement the techniques and processes of western health care systems. The third objective examines the legislative situation in the Czech elementary education system regarding the health education topic and beneficial effect of Taoist methods to use. Methods: This master thesis is purely theoretical, focusing on the analysis of primary and secondary source material with continuous and subsequent synthesis. These methods have been complemented with compilation and comparative methods. Results: Based on the available source material, the Taoist way of thinking has been presented including his approach to health. Furthermore, traditional Taoist health promoting practices which were also an inspiration for Traditional Chinese Medicine (TCM) were being discussed. Based on scientific articles and studies, benefits and...
45
Zhi-ming, Gao, and 高志明. "The Influence of Huang Lao Taoism on Dong Zhongshu’s Philosophy Theory of Limiting Monarchial Power and Promoting Natural Justice." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/81680794636142205371.
Full textAbstract:
碩士華梵大學
哲學系碩士班
99
The Han Dynasty inherited the tyranny of Qin Dynasty in the initial 70 years. Dong Zhongshu’s Chun Qiu Fan Lou’s main idea is trying to put the unsurpassed power and authority of the emperor under the restriction and supervision of the divine natural laws composed of Yin-yang and Wu-Xing. Dong Zhongshu’s philosophy theory of Limiting Monarchial Power and Promoting Natural Justice in Chun Qiu Fan Lou bases on Huang Lao Taoism’s cosmogony and primitive religious belief that the almighty God has absolutely power to assign the most virtuous one as the king. If the king can’t stay virtuous，he will lose Gold’s favor and will be taken place. According to Huang Lao Taoism’s cosmogony，God is always watching and trying to tell the emperor whether he is doing right or wrong through interactive induction between the Qi of Yin-yang of human beings and the one of Nature. The emperor’s harmonious Qi of Yin-yang induct the Qi of Nature to be harmonious. On the contrary, the harsh Qi of Yin-yang will induct the Qi of Nature to be harsh and causes natural disasters and strange phenomena. In this way, God is trying to warn the emperor to correct his wrongdoing to serve the justice of natural laws. Dong Zhongshu’s Chun Qiu Fan Lou advocates the natural laws as the divine mandates to request the king to obey completely in order to implement reforms, such as abolishing the severe and cruel laws and implementing the teaching of Confucianism to guide people mainly with education instead of punishment.
46
Liu, Chin-yuan, and 劉錦源. "A Study of the Incorporation of Taoism, Legalism, and Ying-yang Philosophy by the Confucians of the Former Han Dynasty." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/88914834668492475940.
Full textAbstract:
博士國立清華大學
中國文學系
101
A Study of the Incorporation of Taoism, Legalism, and Ying-yang Philosophy by the Confucians of the Former Han Dynasty Every age has its own environment. As described by Shu-sun Tung with the saying, “The Five Emperors have different music, and the Three Kings different rites,” different environments of Pre-Qin and Former Han have different social and political requirements. This study focuses on the Confucians of the Former Han such as Shu-sun Tung, Lu Jia, Jia Yi, Dong Zhong-shu, Liu Xiang, Yang Xiong, Meng Xi, Jing Fang, and some hermits, in order to observe objectively and individually how they incorporated Taoism, Legalism, and Ying-yang Philosophy. My aim is to delineate how they, under a newly established united empire, cut their attachments to the old days and adjusted themselves to the requirements of a new age. The author regards this topic as a key to deeper understanding of the scholarships and thoughts of the Former Han dynasty. In addition, each of Confucianism, Taoism, Legalism, and Yin-yang philosophy has once been prominent in the world of thoughts of the Former Han. The author is interested to know how Confucians of the Former Han successfully integrated Confucianism, Taoism, Legalism, and Yin-yang philosophy to help Han empire solve practical problems, constructed new order of sovereignty, and maintained the dominant position of Confucianism. During this research, the author found that the Confucians of the Former Han, in addition to solve practical problems, were ambitious in the establishment of “legality” of the Han government, and in the maintenance of the Han sovereignty by providing with a national ideology. With characters of accommodation and leniency, Confucianism is advantageous to governance in time of peace. However, for a successful national ideology it still contains some shortcomings. The incorporation and digestion of Taoism, Legalism and Yin-yang philosophy is necessary amendment. By doing this, Confucianism is able to respond to the requirements of the new age, help the Han empire to solve the practical problems, construct the new order of sovereignty, maintain the continuing peaceful governance, and with the incorporation Confucianism is able to play the central role of the sovereignty thought and enjoy the highest place of respect.
47
"陶弘景及其"真人之誥"注釋的研究." Thesis, 2006. http://library.cuhk.edu.hk/record=b6074570.
Full textAbstract:
The thesis starts with a biographical study of Tao's life and religious experiences by regarding him as an individual living in given social and cultural milieu, in contrast to the general explanatory model related to the development of Taoism in the medieval China. The purpose of the biographical study is to acquire a sympathetic understanding of Tao's point of view of the revealed texts, which will partly explain why Tao concentrated on the revealed manuscripts. Reading into the exegetic texts, I will reconsider Tao's status in the between of revealed manuscripts and Maoshan Revelations with their own meanings and coherent structures, bases on which new understanding of the relation between Tao and Maoshan Revelations will be elucidated with discovery of Tao's authorship in the formation of the Maoshan Revelations. After textual criticism of the exegetic texts, setting the structure and contexts of Tao's exegesis as the starting point, I will link up the exegetic texts with Tao's other writings to reconstruct his Taoist thoughts.This thesis examines the Taoist thoughts of Tao Hongjing (456-536) through a detailed analysis of his exegetic work on Maoshan Revelations. I will attempt to figure out the structure and elements of Tao's Taoist thoughts in my reading of the exegesis, and then reconsider Tao's other writings and Taoist practices within the interpretative framework consists of the structure and theological elements found in the exegesis. Thus, this thesis will consider the following questions respectively: how Tao's individual life and mysterious experiences shaped his understanding of revealed manuscripts; Tao's role as compiler and author in the formation of Maoshan Revelations, setting Tao's exegesis within the tension between fragmentary revealed manuscripts and Taoist scriptures with coherent structures and systematical Taoist thoughts; how one can reconstruct and understand Tao's Taoist thoughts through the structure and contents of his exegesis on Maoshan Revelations, within which his Taoist thoughts unfolded.
This work will bring forth an alternative account for Tao as an individual with Taoist belief that based his religious world on revealed Taoist teachings. With the help of biographical study on Tao's mysterious experiences and dreams and reading into the exegesis, the significances of revelations in Tao's Taoist thoughts will be illuminated in following ways: Tao's mysterious experiences made him believe in the authenticity of the revealed teachings; his sympathetic understanding of revealed manuscripts drew him into the exegetic work, within which he unfolded his Taoist thoughts; Tao turned to the revealed teachings of the immortals through meditation when he run into problems during his Taoist practice.
程樂松.
Sumitted: 2005年12月[Dec. 2005]
Sumitted: 2005 nian 12 yue [Dec. 2005]
Adviser: Chi-tim Lai.
Source: Dissertation Abstracts International, Volume: 70-09, Section: A, page: .
Thesis (doctoral)--Chinese University of Hong Kong, 2006.
Includes bibliographical references (p. 231-243).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Cheng Lesong.
48
Wu, Yun-ching, and 吳筠卿. "The Relationship between Taoist Philosophy and the Pond Design of Chiang-nan Private Garden." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/zks5db.
Full textAbstract:
碩士朝陽科技大學
建築及都市設計研究所
94
The design of traditional Chinese garden is influenced by Taoist philosophy. As one of the five aspects of garden design （layout, artificial mountain design, pond design, garden building, flower/tree）, pond design is no exception. The purpose of this research is to prove the following hypothesis, i.e. the Taoist philosophy has an intimate relationship with the pond design of traditional Chinese garden. This study intends to prove the above-mentioned hypothesis by way of the investigation of the contents of Chinese Classics （such as I Ching, Lao Tzu, Chuang Tzu, etc.） so as to explicate the Taoist philosophy and traditional Symbolism, both of which are then compared with pond design theory of traditional Chinese garden and are finally verified by a number of pond examples in extant Chiang-nan private gardens.
49
Wang, Chih-Sung, and 王之松. "Ralph Waldo Emerson’s “Over Soul”: An Interpretation in the Light of Buddhist and Taoist Philosophy." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/36546521864359039539.
Full textAbstract:
碩士國立成功大學
外國語文學系碩博士班
93
As a pioneer of American Transcendentalism, Ralph Waldo Emerson inspired the Western world with Asian thinking and challenged the traditional thought of Western religions. In his lifelong quest of truth, Emerson encouraged people not to be limited in thought by conformity. Through Self-reliance, man should have confidence in his own potential to achieve Over Soul, which exists in the spirits of us all and the Entity of the universe. Inspired by Orientalism, Emerson worked on his thoughts from the “God-reliance” to the notion of the “God-Within,” an idea similar to Buddhism and Taoism. Through the cultivation of the mind, Buddhists and Taoists believe one can grow and achieve the state of Buddha or Tao. Emerson’s “the Universal Being” and “Nature” are the essential elements of the revelation of the Over Soul, which share the basic tone with Buddhism and Taoism. However, Emerson didn’t have the chance to better grab at the critical point. In order to have a comprehensive study, this research is intended to present a holistic view from Buddhism and Taoism to illustrate and expand Emerson’s philosophy of the Over Soul rather than an ordinary way to interpret Emerson’s thoughts through Indian cosmogony of “Brahma” and Persian Poetry. The thesis is divided into four chapters: Chapter One, the introduction, will give the research motivation and methodology. It also introduces some connections between Emerson and Orientalism. Chapter Two will individually introduce both the origins and related thoughts concerning Emerson’s Over Soul, Buddhism and Taoism to see what common affinities exist between Over Soul, ancient Indian and Chinese philosophy. Chapter Three focuses on the main discussion for comparing the Over Soul with Buddhism and Taoism to demonstrate their common essence and difference. Chapter Four will sum up all the above discussions and findings.
50
HSIN-I, PENG, and 彭心怡. "Leaping up high or falling down in the deep: A Career Helper Application of Yi Jing and Taoist Philosophy of the Professional Practice and Reflection." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/h7vb7n.
Full textAbstract:
博士輔仁大學
心理學系
104
The thesis integrated action research and self-narrative approach to start with real life practice and Taoist philosophy of sentiment and made a career-transforming journey of self-reflection from researcher life story. Basic on self-transformation course, researcher recorded action during the actual research and practice and proposed a personal reflection and professional practice. Then researcher recorded the research process of Yi Jing career research team, including constructed Yi Jing career theory model, wrote Yi Jing stories, designed Yi Jing career group project and leaded job counseling groups. Using critical reflection and self-learning to view this Yi Jing career guidance work, and focus on “meaning of people in career" in this paper main discusses. Finally, researcher will further explored in order to sort out the individual life and to find the professional practice in the way of life.