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Journal articles on the topic 'Taoism - Philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

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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2

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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3

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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6

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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7

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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8

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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9

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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10

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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11

Yi, Tang. "Taoism as a Living Philosophy." Journal of Chinese Philosophy 12, no. 4 (January 19, 1985): 397–417. http://dx.doi.org/10.1163/15406253-01204003.

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12

YI, TANG. "TAOISM AS A LIVING PHILOSOPHY." Journal of Chinese Philosophy 12, no. 4 (December 1985): 397–417. http://dx.doi.org/10.1111/j.1540-6253.1985.tb00321.x.

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13

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

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

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14

Ke, Liu. "The Enlightenment of Taoist Philosophy Wisdom to the Present Age." Communications in Humanities Research 5, no. 1 (September 14, 2023): 95–99. http://dx.doi.org/10.54254/2753-7064/5/20230106.

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In recent years, global issues have become a research hotpot, while scholars aim to cross the differences between different cultures through equal dialogue, seek universally recognized value principles, and establish a better world order. As one of the sources of Chinese ethical and moral culture, Taoist culture provides rich cultural potential and modern enlightenment for solving the problem of globalization. Guided by the literature research method, combined with the case study method and the qualitative analysis method, this paper explores the intellectual influence of Taoist philosophy in combination with the current situation of modern society. The influence of Taoism is multifaceted. For national culture, we can't just stay in the external form of national culture, which is just an extension of national culture. To truly understand and disseminate Chinese philosophy, we must protect and develop its connotation and extension at the same time.

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15

Bisong, Peter Bisong. "A COMPARATIVE ANALYSIS OF TAOISM AND COMPLEMENTARY REFLECTION (IBUANYIDANDA PHILOSOPHY)." Social Sciences, Humanities and Education Journal (SHE Journal) 2, no. 1 (January 31, 2021): 29. http://dx.doi.org/10.25273/she.v2i1.8548.

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This work examined the thoughts of Taoism as propounded by Lao-Tzu and Complementary Reflection as propounded by Asouzu to discover their nexus and their point of diversion. One basic difference between the two is that complementary reflection is not a religion but Taoism is at once a philosophy and a religion. Notwithstanding the differences in nuances, contents and emphasis, we discovered a striking similarity between the two thoughts – there are geared towards complementarity. However, I believe the major weakness of Taoism over complementary reflection surrounds the concept of Tao, which is a mysterious unverifiable principle of integration.

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Naufal Robbiqis Dwi Asta. "Filsafat Taoisme dan Quarter Life Crisis: Menggali Relevansi Pemikiran Filsafat Taoisme sebagai Upaya Mencegah Permasalahan Quarter Life Crisis." Journal of Islamic Thought and Philosophy 2, no. 1 (June 27, 2023): 20–38. http://dx.doi.org/10.15642/jitp.2023.2.1.20-38.

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Quarter-life crisis is a crisis condition that often attacks teenagers who are entering adulthood. This crisis usually makes young people feel doubtful, helpless, afraid, ignorant, empty, and other emotional disturbances such as panic, depression, confusion, frustration, worry, not knowing the direction of their future such as a mate, career, social relations, and so on. so on. To prevent the impact of the quarter-life crisis from happening to teenagers, one way that needs to be done is to study. In this context, studying previous thoughts is also very helpful in preventing quarter-life crises from happening to young people. In addition to getting methods for solving these problems, we can also add insight into the thoughts of previous people. Therefore, this paper will present the relevance of Taoist philosophy to prevent quarter-life crises. In this paper, the author will describe the history and philosophical thought of Taoism. Then from the ideas of Taoism that have been described, its relevance will be drawn to prevent a quarter-life crisis which consists of thoughts about Yin Yang, water as an analogy that describes the flow of Taoism, and the concept of Wu Wei

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Aleksandrov, A. I., and A. A. Kovalev. "Philosophical Aspects of Understanding Ev il in Taoism: Civilization Approach." Vestnik Povolzhskogo instituta upravleniya 20, no. 6 (2020): 37–45. http://dx.doi.org/10.22394/1682-2358-2020-6-37-45.

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Philosophical aspects of understanding evil in Taoism as a synthetic religious and philosophical concept are considered. The concepts of good and evil in the ethical space of Taoism are investigated, some philosophical and cultural parallels of understanding evil in Taoism with similar concepts in world philosophy are revealed. The experience of China as one of the largest states in the Eurasian space is analyzed.

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18

Wen, Xiao. "The Influence of Taoism on American Literature, a Study from the Perspective of Western Binary Opposition." English Language Teaching and Linguistics Studies 5, no. 3 (August 14, 2023): p231. http://dx.doi.org/10.22158/eltls.v5n3p231.

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With the deepening communication between the East and the West. Taoism, a domestic religion in China, has also been introduced into the Western world. In particular the masterpiece of Lao Tzu, Tao Te Ching, has affected numerous readers. There is a huge gap between Western binary opposition and the Eastern philosophy contained in Taoism. Caused by such a mentality, the misunderstanding of American literature on Tao Te Ching and Taoism is ubiquitous. This paper mainly analyzes the introduction and translation of Tao Te Ching in America, the misinterpretation and acceptance of the theory of Lao Tzu and the influence of Taoism on American writers, poets and Chinese-born American writers. Taoism has been greatly promoted and accepted in America with the help of these scholars and works.

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19

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

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

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Rodicheva, Irina. ""Paths to Liberation" philosophy: Shunyavada and Taoism." Ideas and Ideals 11, no. 2-1 (June 24, 2019): 111–32. http://dx.doi.org/10.17212/2075-0862-2019-11.2.1-111-132.

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21

bongho Lee. "Laotzu’s Philosophy and Collectivity of early Taoism." JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, no. 41 (July 2014): 263–86. http://dx.doi.org/10.19065/japk..41.201407.263.

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22

Arsentieva, Halyna. "SPONTANEITY THROUGH THE LENS OF TAOISM PHILOSOPHY." Visnyk of the Lviv University, no. 45 (2022): 9–14. http://dx.doi.org/10.30970/pps.2022.45.1.

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23

Vaitkevičius, Julius. "Russel Kirkland. Taoism: The Enduring Tradition." Acta Orientalia Vilnensia 7, no. 1-2 (January 1, 2006): 227–31. http://dx.doi.org/10.15388/aov.2006.3759.

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24

Yeh, Michelle. "Taoism and Modern Chinese Poetry." Journal of Chinese Philosophy 15, no. 2 (January 25, 1988): 173–97. http://dx.doi.org/10.1163/15406253-01502005.

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Pregadio, Fabrizio, Isabelle Robinet, and Phyllis Brooks. "Taoism: Growth of a Religion." Philosophy East and West 48, no. 4 (October 1998): 665. http://dx.doi.org/10.2307/1400025.

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Dragan, Raymond A., Julian F. Pas, and Knut Walf. "A Select Bibliography on Taoism." Philosophy East and West 40, no. 2 (April 1990): 262. http://dx.doi.org/10.2307/1399237.

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YEH, MICHELLE. "TAOISM AND MODERN CHINESE POETRY." Journal of Chinese Philosophy 15, no. 2 (June 1988): 173–97. http://dx.doi.org/10.1111/j.1540-6253.1988.tb00596.x.

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Ning, Dong, and Pu Jingxin. "Life Philosophy: A Study on Western Ontology and Taoism of Form and Spirit Dualism." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 97–113. http://dx.doi.org/10.37819/ijsws.26.1815.

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The paper, starting from the perspective of philosophical exploration of life, combines historical literature with ontology and dualism as the focal points, integrating features from various fields such as psychology, traditional Chinese medicine, and phenomenology. It conducts a comparative study on the similarities and differences between Western ontology and Taoist dualism of form and spirit. The article elucidates how the 'outward-extending material world and inward-purifying spiritual world' are unified in the principle of the amalgamation of 'human body.' It also provides specific methods and theoretical explanations for the discovery of the spiritual world in the East and West. The external world is defined as the material realm discovered by science, while the internal world is the spiritual realm revealed after the purification of the mind. Both idealism and materialism have tended toward extremes in two directions. Both Western ontology and Eastern Taoist dualism of form and spirit have discovered the phenomenon that 'the spirit can exist independently in this time and space through specific exercises such as meditation.' Taoism, with its unique medical foundation in the study of 'form,' recognizes the interaction of form and spirit, leading to the development of their respective religious, philosophical, and theological traditions. Interdisciplinary and cross-regional studies in religion, particularly in the field of mental and physical health, are expected to become significant trends in the future."

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Guan, Haiying, and Xiaodong Pan. "On the Eastern style of thinking in A. Bely’s theory of symbolism." Neophilology 10, no. 2 (June 13, 2024): 409–19. http://dx.doi.org/10.20310/2587-6953-2024-10-2-409-419.

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RELEVANCE. The study is devoted to understanding and identifying the significance of the eastern style of philosophy and aesthetics of Taoism in the work of the prominent representative of Russian symbolism Andrey Bely (Boris Nikolaevich Bugaev), who determined the development of the literary process (modernist and post-modernist movements) and art of the first third of the 20th century and influenced the further development Russian literature. The purpose of the study is to show the conceptual content of the aesthetic thought of the Russian philosopher and symbolist poet through the prism of Taoism and to clarify the presence of Eastern traditional wisdom (“Tao Te Ching”) in the construction of A. Bely’s theory of symbolism.MATERIALS AND METHODS. The research material was the collected works of A. Bely. The translation of the book “Tao Te Ching” written by the great Chinese thinker Lao Tzu, presented for the first time for the Russian-speaking reader, was used.” When solving research problems, a description method with the interpretive function of language was used, that is, a method of studying the interpretation of knowledge about the world. In our case, the interpretation of Taoism is focused on the interpretive activity of an individual creative personality, which always presupposes the subjective selectivity of the word.RESULT AND DISCUSSION. An analysis of the work of A. Bely showed that in reflecting the problems of the symbol, the philosophical principles of symbolism, in addition to two sources, they participate: on the one hand, the ideas of the Slavophiles, arising from the philosophy of V. Solovyov, on the other hand, the system of Western philosophy (the ideas of A. Schopenhauer and F. Nietzsche), a reflection of the creative borrowing of Eastern wisdom, ideas and functions of Chinese literature. The originality of the imaginative thinking of the Russian symbolist poet, who, in accordance with his spiritual nature, followed his bright creative path, is reflected in the development of the artistic method – symbolism.CONCLUSION. The idea of A. Bely’s symbolism is based on the compatibility of the concepts of various thinkers, including philosophizing in the Taoist style. A. Bely created a unified symbolic picture of the world - the unification of artistic, aesthetic, religious, mystical and everyday ideas and knowledge about the world into one whole. The connecting sign of this unification is the Symbol, which has a pronounced authorial character, has an infinity of boundaries of value, and not a semantic individual interpretation of the word and broadcasts the manifestation of systemic pluralism, revealing the essence of the world and being.

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Lin, Lidan. "The West's Global Philosophy: Huxley's Dialogue with Taoism." Philosophy and Literature 46, no. 2 (October 2022): 357–68. http://dx.doi.org/10.1353/phl.2022.0024.

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Al-Sawah, Firas. "بين الفلسفة والدين في الثقافتين العربية والصينية / A Comparative Study of Philosophy and Religion in the Arab and Chinese Cultures." Chinese and Arab Studies 1, no. 1 (June 1, 2021): 37–50. http://dx.doi.org/10.1515/caas-2021-2004.

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Abstract The study mainly deals with the most important features of Chinese philosophy by taking Taoism and Confucianism for example. The study looks into the similarities and differences between them and highlights the most important contents, style of expression and backgrounds for Chinese philosophy. The study also gives a brief presentation of Taoism and Confucianism’s view of religion and metaphysical issues, and compares these thoughts with the Islamic philosophy, through a brief study of their ideas about the nature of the universal principle, knowledge of this universal principle, creation and formation, and the relationship between the universal principle and human beings, morals, reward and punishment, the hereafter and the second life. The study ends with a call for the convergence and understanding of the two civilizations after centuries of unfamiliarity.

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Konior, Jan. "Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity." Forum Philosophicum 15, no. 1 (June 1, 2010): 91–102. http://dx.doi.org/10.35765/forphil.2010.1501.06.

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In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to be true? What are the connections between a real experience of evil, ritual confession, forgiveness and cure in Chinese religions and philosophies?

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Khairia, Dini. "Chinese Calligraphy According to Yinyang Philosophy View, Taoism, and Health Benefits." Bambuti 4, no. 2 (November 14, 2022): 41–53. http://dx.doi.org/10.53744/bambuti.v4i2.45.

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In this article I will discuss the meaning of Chinese calligraphy (shufa) based on the views of yinyang philosophy and Taoism in health. This study uses a qualitative method based on literature study, observation, and interviews. The result of this study can be concluded that, in the structure of Chinese calligraphy (shufa) there are elements that make up Chinese calligraphy style continues to develop over time. At this time Chinese calligraphy styles that are widely used by Chinese calligraphy artists are kaishu calligraphy style, caoshu calligraphy style), Zhuanshu篆书 calligraphy style,行书（xingshu）calligraphy style, and古文 (guwen) calligraphy style. In addition to Chinese calligraphy is considered a visual art in writing Chinese calligraphy is also influenced by the views of yinyang philosophy and Taoism as well as in health.

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Zhang, Ni. "The Application of Confucian Genealogy of Thought and Knowledge in Philosophical Therapy." International Journal of Education and Humanities 3, no. 2 (July 13, 2022): 120–23. http://dx.doi.org/10.54097/ijeh.v3i2.888.

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Although Confucian philosophy is the moral philosophy of "for oneself", it has its own unique cultural psychohistory method and cultural psychophysiology connotation. Confucius philosophy, based on experience, refined the "etiquette" of carrying on the past and opening up the future by studying history and culture, interrogating the personality of "close to nature and distant from each other" and creating the glorious road of "benevolence". The idea of the king is the foundation of their universality. According to the concept of the sovereign, the paper explores the path of "self-cultivation and taking the throne" and the moral realm of "internal sage and external king" and then puts forward the map of philosophical knowledge with the basic connotation of "learning and learning" educational philosophy, "name" academic theory, "benevolence and morality" ethical theory, "ritual and Taoism" political system philosophy and "happiness and Taoism" ideological education and life philosophy. Philosophy of thought has always strived to reshape the cognitive pedigree, values and cultural spirit of human existence in the world. However, at the same time, the psychometrics of cultural psychohistory also need to be studied to realize and develop itself.

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Thompson, Michael, and Li Xu. "A Biocultural Dialogue between Thoreau and Taoist Thought: Rethinking Environmental Ethics, Nature, Spirituality and Place." Religions 14, no. 7 (June 25, 2023): 829. http://dx.doi.org/10.3390/rel14070829.

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A fundamental question of the 21st century centers around the role and place of humans in their environment. Given the great acceleration of consumptive practices engaged in the 20th century, humans stand on the brink of a 6th extinction event. In order to determine our place and role in our global environment, we need to reflect on where we are and what the future will be—we need to focus on the habits of our “co-inhabitation” of the planet. Given the positive and negative impacts of international and global activities, intercultural dialogues are necessary for the care of the ecology of the planet, and one of the most prescient dialogues is between Eastern and Western world views. While much comparative research has been conducted regarding the connection between American Transcendentalism and Chinese ancient philosophy, relatively little philosophical work has been conducted to demonstrate the connectivity between Henry David Thoreau and Taoism. Yet there are, in fact, profound similarities between the American naturalist and Chinese philosophy, in particular Taoism. This paper aimed to discover and manifest the connection and similarities between the philosophy of Thoreau and the ancient worldview of Taoism. Through this comparative study and intercultural dialogue, we seek to trace historical precedents and intercultural dialogue between American Transcendentalism and ancient Chinese philosophy in order to explore the groundwork for a new vision of environmental awareness in order to promote a better future with a community of co-inhabitants and emphasis on the well-being of all.

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Rozhkov, V. P. "Dynamics of Philosophical Consciousness of Russia and China: Problem of Algorithms." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 13, no. 3 (2013): 34–39. http://dx.doi.org/10.18500/1819-7671-2013-13-3-34-39.

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The article is dedicated to a problem of algorithms of world-learning and understanding of philosophical consciousness in Russia and China. The author bases a proof of legitimacy of categorical and algorithmic description of world-learning dynamics and refers to analogy of analytical procedure of conducting of algorithmization of levels of abstraction through language of mathematical symbols and philosophical universals. Based on it, the author deduces categorical algorithms which appear in ontological references of Russian religious philosophy and in the Chinese traditional philosophy, Taoism. It allows conducting categorical and algorithmic comparison of differing historical types of world outlook for studied cultures. As shows in the article, a source of these distinctions is, on the one hand, antinomy of religious and philosophical outlooks of Russian religious philosophy, and, on the other hand, of Confucianism, Taoism and Buddhism. As a result, author indicates the interesting direction of development of categorically relevant and methodologically sustained concept of mental world outlook distinctions of philosophical consciousness in Russia and China.

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KIM, JeongTak. "Communication Philosophy in Taoism : Beyond “Brain-to-Brain” Communication." Asian Communication Research 14, no. 2 (December 31, 2017): 122–32. http://dx.doi.org/10.20879/acr.2017.14.2.122.

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Lee, Sun-woo. "The Nature of Beauty: Focusing on the aesthetic consciousness of Taoism." Korean Society of Calligraphy 42 (March 31, 2023): 125–49. http://dx.doi.org/10.19077/tsoc.2023.42.5.

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This study examines the etymology of the concept of ”beauty“ to understand the nature of it, followed by the exploration on the new context and value of beauty based on literary materials that examines oriental aesthetic consciousness. Oriental aesthetic consciousness has shifted from the Yin-Yang and the Five Elements theory of the Spring and Autumn period through Taoism and esthetical awareness of Confucianism, each representing art spirit and artification of human life, then to the 'Yi Jing psychology' which emphasizes subjectivity, desire, and pleasure. However, in the East, aesthetic pleasure was not perceived to originate from phenomena and forms. This was because the Holism perspective, which identifies the world as a whole, pursued after the invisible power 'Tao', that is, the essence of all forms and phenomena. In Confucianism, aesthetic consciousness was developed from a social and ethical perspective, and in Taoist philosophy, it was promoted from a naturalistic perspective through psychology and artistry. For this reason, Confucianism saw beauty in the essence of sublime human beings, focusing on the fundamental values of love of “benevolence” and “goodness”. And in Taoism, it aims for a more fundamental “Great beauty(大美)” and sees beauty in the world of the Tao, which is hidden behind all creations. In both Confucianism and Taoism, ‘Mi[beauty, 美]’ denied its relativity to 'Chu[ugliness, 醜]' in the phenomenon world and emphasized the vitality of the universe, and since then, it has tried to find out the reality of beauty by throwing aesthetic propositions such as ‘Ui[意]’, ‘Sang[象]’, and ‘Gyeong[境]’. Everything in aesthetic consciousness is the manifestation of the mind that perceives, and the body of existence is only made up by the mind. Beauty is only one's own philosophical and aesthetic tendency created in the course of life, and it is the creative value of life given therefrom.

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Riyani, Nidya Ulfa. "Konsep Sikap Bijaksana sebagai Bentuk Pengendalian Emosi dalam Perspektif Taoisme." Jurnal Riset Agama 2, no. 3 (December 31, 2022): 122–37. http://dx.doi.org/10.15575/jra.v2i3.17992.

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Emotions greatly affect human behavior because humans express themselves through emotions. Emotionally capable humans can understand, know, and handle feelings well. On the other hand, a wise attitude is able to guide a person in dealing with various and complicated life circumstances. This research aims to discuss the teachings of wisdom, especially in Taoism. This research uses qualitative method through literature study. The primary data used is a book entitled "A Translation of Lao Tzu's Tao Te Ching and Wang Pi's Commentary" which was translated by Paul J. Lin. The secondary data used as support is an article entitled "Unsur-unsur Filsafat Manusia yang Terkandung dalam Pemikiran Filsafat Cina dan Manfaatnya bagi Peningkatan Sumber Daya Insani" written by Lasiyo. The findings of this research show that according to Taoism, wisdom is an attitude that is simple, gentle, natural, humble, and surrenders to the way of the universe. The conclusion of this research is that Taoism is an ancient philosophy that is practical and focuses on human life. Emotional control contained in the teachings of Taoism includes a wise attitude that relies on the role of intuition, passive, and pessimistic by always accepting all things that happen.

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Feng, Yi. "The Epiphany of Language: The Connotation of Zen-Taoism in Charles Bernstein's Echopoetics." boundary 2 48, no. 4 (November 1, 2021): 163–83. http://dx.doi.org/10.1215/01903659-9382243.

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Abstract As a prominent representative figure of American Language poetry, Charles Bernstein has incorporated many themes concerning “nothingness” into his poetry. Contrary to the traditional Western philosophy that defines the concept of “nothingness” as meaninglessness and agnosticism, “nothingness” in Bernstein's poetics is endowed with profound poetic and aesthetic implications. Bernstein studied the works of Zen-Taoist philosophy in his early years. Understanding the Zen-Taoist connotations of “nothingness” is an important new dimension in interpreting Bernstein's echopoetics. Bernstein integrates the anti-traditional ideas in Zen-Taoist philosophy and aesthetics with the experiment of American avant-garde poetry. “The transformation between Xu (emptiness) and Shi (Being),” the beauty of “speechlessness,” and the expression of “defamiliarization” show the “epiphany” of language and the “nature” of language. The Chinese traditional Zen-Taoist philosophy is an important part of Bernstein's echopoetics.

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Yi, Wu. "On Chinese Ch’an in Relation to Taoism." Journal of Chinese Philosophy 12, no. 2 (January 19, 1985): 131–54. http://dx.doi.org/10.1163/15406253-01202003.

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YI, WU. "ON CHINESE CH'AN IN RELATION TO TAOISM." Journal of Chinese Philosophy 12, no. 2 (June 1985): 131–54. http://dx.doi.org/10.1111/j.1540-6253.1985.tb00003.x.

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Qi, Zhang. "The Influence of Art Philosophy on Chinese Classical Garden Landscape Design." International Journal of Education and Humanities 11, no. 2 (November 7, 2023): 241–44. http://dx.doi.org/10.54097/ijeh.v11i2.13834.

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In the modern design concept, it is necessary to pay attention to what design principles, as well as the current problems in the process of Chinese classical garden landscape design. The root cause is that modern designers do not have enough learning and understanding of art philosophy, which leads to the discussion of art philosophy. Through the analysis of ancient Chinese philosophy, the influence of Confucianism, Zen, Taoism and Buddhism on Chinese classical gardens is sorted out, and the guiding role of art philosophy in Chinese classical garden landscape design is further clarified.

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Shen, Vincent. "Confucianism and Taoism in Response to Constructive Realism." Journal of Chinese Philosophy 23, no. 1 (February 10, 1996): 59–78. http://dx.doi.org/10.1163/15406253-02301005.

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SHEN, VINCENT. "CONFUCIANISM AND TAOISM IN RESPONSE TO CONSTRUCTIVE REALISM." Journal of Chinese Philosophy 23, no. 1 (March 1996): 59–78. http://dx.doi.org/10.1111/j.1540-6253.1996.tb00485.x.

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Ames, Roger T. "Taoism and the Nature of Nature." Environmental Ethics 8, no. 4 (1986): 317–50. http://dx.doi.org/10.5840/enviroethics19868438.

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Yan, Yang. "Laozi’s Aesthetic Education Philosophy on Self-Education." Journal of Contemporary Educational Research 5, no. 8 (August 30, 2021): 225–28. http://dx.doi.org/10.26689/jcer.v5i8.2484.

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The article deduces the concept of self-education that had been advocated by Laozi, the founder of Taoism, in his philosophy on aesthetic education. From the perspective of his philosophical thoughts, this article analyzes the inspiration and inheritance of “aesthetic” in the Chinese traditional culture based on the concept of self-education, discusses the similarities between the concept of self-education and beauty, as well as explores the internal relationship between self-education and aesthetic feeling so that the enlightenment and value of the concept of self-education in aesthetic education can be reflected and learnt.

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Liu, Bilin. "Rewriting as Reception: Gary Snyder’s Representation of Chuang Tzu in His Eco-Poetic Literature." Translation Studies: Theory and Practice 3, no. 1 (5) (June 20, 2023): 14–26. http://dx.doi.org/10.46991/tstp/2023.3.1.014.

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Authored by the Chinese philosopher Zhuangzi, Chuang Tzu is another culturally significant Taoist canon, aside from Tao Te Ching. Due to its essential role in the development of Chinese philosophy and literature, Chuang Tzu has drawn the attention of sinologists worldwide to introduce this oriental masterpiece to their cultures and influenced the local literati. Burton Watson’s high-quality rendition The Complete Work of Chuang Tzu(1968) has been well-received by the renowned American poet Gary Snyder, who, based on Watson’s translation, rewrote Chuang Tzu in his eco-poetic literature to show his agreement with Zhuangzi’s philosophies. Most of scholars studying Snyder, however, seem to ignore his reception of Chuang Tzu and are more inclined to credit Tao Te Ching alone for his familiarity with Taoism. Thus, this study explores Snyder’s understanding of Chuang Tzu. Borrowing André Lefevere’s concept of rewriting and seeing it as a method of reception, this article conducts a comparative analysis between Snyder’s compositions and (Watson’s translation of) Chuang Tzu and investigates how Zhuangzi’s philosophies were rewritten and interpreted in Snyder’s context. It is found that Snyder rewrote Chuang Tzu mainly through commentary and imitation, and that some ideas were embraced directly while others were redefined and repositioned.

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Abramenko, Vladimir P. "Comparative Analysis of Palingenesis Categories in Teachings of L.N. Tolstoy and Lao-zi." RUDN Journal of Philosophy 27, no. 2 (June 21, 2023): 361–71. http://dx.doi.org/10.22363/2313-2302-2023-27-2-361-371.

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The article deals with the issues of comparing the teachings of Tolstoy and Lao-zi according to the criterion of palingenesis, which is the basis for the construction of the entire ideological corpus of the most important treatise of Taoism “Tao de jing”. Lao-zi formulated the lapidary formula of palingenesis in the fortieth zhang of this treatise, recreating a picture of the harmonization of the Middle Kingdom, arguing that return is the movement of the Tao, and weakening is the action of the Tao. The principle of palingenesis is one of the fundamental principles for which Tolstoy uses Christological vocabulary, and Lao-zi uses embryological vocabulary. The choice of the palingenesis criterion for comparative analysis of the teachings is due to the fact that the latter works as an immutable law when setting the task of recreating harmony in social chaos. Based on the assessments of the content of the zhangs of the “Tao de jing” canon, a representative line of palingenesis elements is built: the category of knowledge/truth; the category of ignorance; the category of simplicity; the category of naturalness; the category of “baby”; the category of non-action; the category of nonviolence. The principles of Taoism are not expressed by Tolstoy with a research sequence in logical definitions, but appear as categories and trends, working in the worldview of the Yasnaya Polyana sage. In the works “What is my faith?”, “Sayings of the Chinese sage Lao-Tse”, “Non-doing”, Tolstoy's teaching is presented in its entirety and is therefore convenient for comparison with the Taoist classics. It is noted that Tolstoy's conceptual idea is based on the desire to convert people to the good - unity with all people. This orientation towards the good is nothing else than the return to man of his original nature, on the way to which the principle of palingenesis associated with the boycott of the civilization of violence is realized. The conducted research has shown that in the teachings of Lao-zi and Tolstoy, which record the experience of theoretical exploration of the world, the categories of palingenesis are common to the Russian and Chinese spirit.

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Wang, Yiqun. "Bodily Contemplation: On the Question of the Truth of the Perception of Physical Objects in Chinese Landscape Painting." RUDN Journal of Philosophy 25, no. 2 (December 15, 2021): 298–310. http://dx.doi.org/10.22363/2313-2302-2021-25-2-298-310.

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This article analyzes the views of representatives of the scientific community on ancient Chinese landscape painting, emphasis is mainly placed on views that concern the spiritual qualities of landscape painting, as well as rethinking concepts that ignore the significance of sensual perception. Landscape painting is usually considered as a spiritual work of Taoism: landscape painting developed from Taoist thought, Taoist philosophy determined the identity of the artistic style and the inherent spirit of landscape painting. Moreover, some researchers even believe that bodily contemplation of landscape painting means setting the very original nature of mountains and waters, and the "knowledge of the truth" is a spiritual process that is more blocked by the human capacity for sensual perception. Some of the scientists completely deny the possibility and truth of sensual perception of physical objects in landscape painting. The author of this article believes that the spiritual component of landscape painting lurks precisely in the value of sensual perception, and bodily contemplation of mountains and waters is impossible without the participation of the body, clear confirmation of which we find in the ancient Chinese theory of arts. Ancient Chinese works of art traditionally had a close connection with sensual perception through bodily contemplation. This process is not simply about capturing object information, but when the subject takes an active part in the vision of the object, when the subject gives feedback to the object, and through acquiring the object its meaning is transmitted. Only through bodily contemplation, the individual can fully feel the artistic value of landscape painting, and Taoist philosophy thus gains a real existence in landscape painting, becoming a kind of emotional thinking.

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